Psalm 68:14 Kommentar

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.

When the Almighty scattered kings in it,.... His inheritance, his congregation, the church, Psa 68:9. Which some understand of his diffusing, and spreading and giving, in large numbers, ministers and preachers of the Gospel, pastors and teachers; who are kings and spiritual governors, are over churches, and have the rule over them in the Lord: and so Jarchi interprets them of the disciples of the wise men. Or they may be understood of the Lord's bringing into his churches such as are made kings and priests unto God, and in whose hearts grace reigns; and even of kings, in a literal sense, who will be brought into the church in the latter day, Isa 49:23. Though they may be interpreted of wicked kings, and the destruction of them "by it" (f), the dove, the church of Christ; which will be done at the battle of Armageddon, at which time we read of the church being clothed in white, as follows; see Rev 16:14. The name of "Almighty" well agrees with Christ, Rev 1:8; or "Shaddai", who is sufficient, all sufficient; and whose grace is sufficient for his people, Co2 12:9; it was white as snow in Salmon; a mountain near to Shechem, Jdg 9:48; which seems to have had its name from the shady trees upon it; and which also, as it seems from hence, was sometimes covered with snow; as was Lebanon, so called from the whiteness of the snow on it; and Olympus is called snowy by Homer, from the snow continually on it (g). Jarchi and Kimchi interpret it, "in darkness", or "in the shadow of death"; denoting, as Ainsworth observes, light in darkness; joy in tribulation: but rather it may design the purity of the church and people of God, through the imputation of Christ's righteousness to them, which is as fine linen, clean and white; and through his pardoning blood, whereby their scarlet and crimson sins are as white as wool, as white as snow; and through the sanctifying grace of the Spirit, by which they are washed and cleansed, and made all glorious within; and through the holiness of their lives and conversations, they hating the garment spotted with the flesh; and washing their garments, and making them white in the blood of the Lamb: or they may be said to be so, as having got the victory over all their enemies; and especially this will be the case when the kings of the earth will be scattered and destroyed by the Almighty Saviour, Rev 7:9. (f) "per eam, vel propter eam", Gejerus. (g) Iliad. c. v. 420. & 18. v. 615.

"While He that is above the heavens distinguishes kings over Her, with snow they shall be made white in Selmon" [Psalm 68:14]. While He "above the heavens," He that ascended over all heavens that He might fulfil all things, "while He distinguishes kings over Her," that is, over that same "Dove silvered." For the Apostle continues and says, and "He has Himself given some for Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers." [Ephesians 4:11] For what other reason is there to distinguish kings over Her, save for the work of the Ministry, for the edification of the Body of Christ: when she is indeed Herself the Body of Christ? But they are called kings from ruling: and what more than the lusts of the flesh, that sin may not reign in their mortal body to obey the desires thereof, that they yield not their members instruments of iniquity unto sin, but yield themselves to God, as though from the dead living, and their members instruments of righteousness to God? [Romans 6:12-13] For thus shall the kings be distinguished from foreigners, because they draw not the yoke with unbelievers: secondly, in a peaceful manner being distinguished from one another by their proper gifts. For not all are Apostles, or all Prophets, or all Teachers, or all have gifts of healings, or all with tongues do speak, or all interpret. [1 Corinthians 12:29-30] "But all these things works one and the same Spirit, dividing proper gifts to each one as He wills." [1 Corinthians 12:11] In giving which Spirit He that is above the Heavens distinguishes kings over the Dove silvered. Of which Holy Spirit, when, sent to His Mother full of grace, the Angel was speaking, to her enquiring in what manner it could come to pass that she was announced as going to bear, seeing she knew not a man: [Luke 1:34] ...he says, "The Holy Spirit shall come over upon you, and the virtue of the Most Highest shall overshadow you," that is, shall make a shadow for you, "wherefore that Holy Thing which shall be born of you, shall be called the Son of God." [Luke 1:35] That "shadow" again is understood of a defence against the heat of carnal lusts: whence not in carnal concupiscence, but in spiritual belief, the Virgin conceived Christ. But the shadow consists of light and body: and further, The "Word" that "was in the beginning," [John 1:1] that true Light, [John 1:9] in order that a noonday shadow might be made for us; "the Word," I say, "was made Flesh, and dwelled in us." [John 1:14] ...

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).

Their enemies dispersed, the contrast of their prosperity with their former distress is represented by that of the snow with the dark and somber shades of Salmon.