Psalm 68:5 Komentář

This is a most excellent psalm, but in many places the genuine sense is not easy to come at; for in this, as in some other scriptures, there are things dark and hard to be understood. It does not appear when, or upon what occasion, David penned this psalm; but probably it was when, God having given him rest from all his enemies round about, he brought the ark (which was both the token of God's presence and a type of Christ's mediation) from the house of Obed-edom to the tent he had pitched for it in Zion; for the first words are the prayer which Moses used at the removing of the ark, Num 10:35. From this he is led, by the Spirit of prophecy, to speak glorious things concerning the Messiah, his ascension into heaven, and the setting up of his kingdom in the world. I. He begins with prayer, both against God's enemies (Psa 68:1, Psa 68:2) and for his people (Psa 68:3). II. He proceeds to praise, which takes up the rest of the psalm, calling upon all to praise God (Psa 68:4, Psa 68:26, Psa 68:32) and suggesting many things as matter for praise. 1. The greatness and goodness of God (Psa 68:4-6). 2. The wonderful works God had wrought for his people formerly, bringing them through the wilderness (Psa 68:7, Psa 68:8), settling them in Canaan (Psa 68:9, Psa 68:10), giving them victory over their enemies (Psa 68:11, Psa 68:12), and delivering them out of the hands of their oppressors (Psa 68:13, Psa 68:14). 3. The special presence of God in his church (Psa 68:15-17). 4. The ascension of Christ (Psa 68:18) and the salvation of his people by him (Psa 68:19, Psa 68:20). 5. The victories which Christ would obtain over his enemies, and the favours he would bestow upon his church (Psa 68:21-28). 6. The enlargement of the church by the accession of the Gentiles to it (Psa 68:29-31). And so he concludes the psalm with an awful acknowledgment of the glory and grace of God (Psa 68:32-35). With all these great things we should endeavour to be duly affected in singing this psalm. To the chief musician. A psalm or song of David.

INTRODUCTION TO PSALM 68 To the chief Musician, A Psalm or Song of David. The Targum makes the argument of this psalm to be the coming of the children of Israel out of Egypt, and the giving of the law on Mount Sinai; in which it is followed by many of the Jewish interpreters: but Aben Ezra rejects such an interpretation of it, and thinks that David composed it, concerning the war he had with the uncircumcised nations, the Philistines and others, Sa2 8:1, &c. And so the title of the Syriac version begins, "a psalm of David, when the kings prepared themselves to fight against him:'' and Kimchi says it was composed on account of Sennacherib's army coming against Jerusalem, in the times of Hezekiah, and so delivered by David, under a spirit of prophecy concerning that affair; though he owns that some of their writers interpret it of the war of Gog and Magog, in the times of the Messiah they yet expect. But they are much nearer the truth, who take it that it was written on occasion of the ark being brought to the city of David; seeing it begins with much the same words that Moses used when the ark set forward in his times, Num 10:35; and the bringing of which was attended with great joy and gladness, Sa2 6:14; such as the righteous are called upon to express in this psalm, Psa 68:3. And this being a type of Christ, and of his ascending the holy hill of God, may be allowed of; for certain it is that this psalm treats of the coming of Christ, and of blessings by him, and of victory over his enemies; and particularly of his ascension to heaven, as most evidently appears from Eph 4:8; and from prophecies in it, concerning the calling of the Gentiles. Wherefore the latter part of the Syriac inscription of it is very pertinent; "also a prophecy concerning the dispensation of the Messiah, and concerning the calling of the Gentiles to the faith.'' Jarchi interprets Psa 68:31 of the Messiah.

A father of the fatherless,.... In a literal sense, so as to show mercy to them, take care of then), and protect them; and this is a character which the great God often assumes, partly to express his power and providence over such, and partly to signify his tenderness, mercy, and goodness to them; and in which he should be imitated by civil magistrates, and by all good men: for it was not only a law in Israel to show regard to such, and take care not to afflict them, but it is also a branch of pure undefiled Christian religion, Jam 1:27, in attending to which we resemble the great Author of it, who is here intended. Moreover, this may be understood in a spiritual sense of such who are deserted by their friends, or are called to leave father and mother for the sake of Christ and his Gospel; and who are like fatherless ones, in an helpless condition in themselves, and are sensible of it; and will not trust in the creature, nor in any works of their own, but apply to Christ, where they have help and salvation, in whom the fatherless find mercy, Hos 14:3; and who afterwards, when they are without the presence of Christ, and sensible communion with him, are like orphans or fatherless children; but Christ, who is the father of such, will not leave them so, will have pity on them, show favour to them, provide everything needful for them, and will come and visit them, as in Joh 14:18; where the word "orphans" or "fatherless" is used of Christ's disciples; and a Judge of the widows; of such who are widows indeed in a literal sense, and especially that are believers, his elect that cry unto him; see Luk 18:2; and of such who are so in a spiritual sense; even of the whole church of Christ, who may, even now, be said to be in a widowhood estate, as well as under the former dispensation; since Christ, her bridegroom, is gone to heaven, and who yet, in the mean time, is her Judge, protector, and defender; and when she is made ready for him, as a bride adorned for her husband, will come and take her to himself, and she shall remember the reproach of her widowhood no more, Isa 54:4; is God in his holy habitation: in heaven, the habitation of his holiness, where is Christ the high and Holy One; and has respect to the poor and lowly, the fatherless and the widow: or in his church, his holy temple, where he dwells and walks, and grants his gracious presence, and will do to the end of the world, according to his promise; or in his holy human nature, the temple and the tabernacle, in which the Godhead dwells.

What do I mean? If you ever wish to associate with someone, make sure that you do not give your attention to those who enjoy health and wealth and fame as the world sees it, but take care of those in affliction, those in critical circumstances, those in prison, those who are utterly deserted and enjoy no consolation. Put a high value on associating with these; for from them you shall receive much profit, you will be a better lover of the true wisdom, and you will do all for the glory of God. And if you must visit someone, prefer to pay this honor to orphans, widows and those in want rather than to those who enjoy reputation and fame. God has said, “I am the father of orphans and the protector of widows.” And again, “Judge for the fatherless, defend the widow. Then come and let us talk, says the Lord.”

"Exult ye in the sight of Him," O you to whom has been said, "Sing ye to God, psalm ye to the name of Him, a way make ye to Him that has ascended above the setting," also "exult in the sight of Him:" as if "sorrowful, yet always rejoicing." [2 Corinthians 6:10] For while you make a way to Him, while you prepare a way whereby He may come and possess the nations, you are to suffer in the sight of men many sorrowful things. But not only faint not, but even exult, not in the sight of men, but in the sight of God. "In hope rejoicing, in tribulation enduring:" [Romans 12:12] "exult ye in the sight of Him." For they that in the sight of men trouble you, "shall be troubled by the face of Him, the Father of orphans and Judge of widows" [Psalm 68:5]. For desolate they suppose them to be, from whom ofttimes by the sword of the Word of God [Matthew 10:34] both parents from sons, and husbands from wives, are severed: but persons destitute and widowed have the consolation "of the Father of orphans and Judge of widows:" they have the consolation of Him that say to Him, "For my father and my mother have forsaken me, but the Lord has taken up me:" and they that have hoped in the Lord, continuing in prayers by night and by day: [1 Timothy 5:5] by whose face those men shall be troubled when they shall have seen themselves prevail nothing, for that the whole world has gone away after Him. [John 12:19] For out of those orphans and widows, that is, persons destitute of partnership in this world's hope, the Lord for Himself does build a Temple: whereof in continuation he says, "The Lord is in His holy place."

This is a Psalm-song (see on Psa 30:1, title), perhaps suggested by David's victories, which secured his throne and gave rest to the nation. In general terms, the judgment of God on the wicked, and the equity and goodness of His government to the pious, are celebrated. The sentiment is illustrated by examples of God's dealings, cited from the Jewish history and related in highly poetical terms. Hence the writer intimates an expectation of equal and even greater triumphs and summons all nations to unite in praises of the God of Israel. The Psalm is evidently typical of the relation which God, in the person of His Son, sustains to the Church (compare Psa 68:18). (Psa. 68:1-35) Compare Num 10:35; Psa 1:4; Psa 22:14, on the figures here used. before him--as in Psa 68:2, from His presence, as dreaded; but in Psa 68:3, in His presence, as under His protection (Psa 61:7).

are illustrated by the protection to the helpless, vindication of the innocent, and punishment of rebels, ascribed to Him.