Salmi 68:33 Commento

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.

To him that rideth upon the heaven of heavens, which were of old,.... Or "eastward" (q); the first, second, and third heavens, which were created from the beginning of time by Christ himself, Psa 102:25 compared with Heb 1:10. These he rode upon when he ascended on high, even far above all heavens, as the apostle says, Eph 4:10; and so above the heaven of heavens, when he was made higher than they, and both Lord and Christ; and placed his throne in them, and from thence exercises his government over the whole world: and it may be observed, that it was from Mount Olivet, which was to the east of Jerusalem, that Christ ascended, and so to the eastern part of the heavens, Act 1:12; see Rev 7:2; lo, he doth send out his voice; which is his Gospel, for that is the voice of Christ; which he utters by his ministers, and which his sheep, his people, hearken unto, and can distinguish from the voice of a stranger. This is a voice of love, grace, and mercy; it speaks of righteousness, peace, pardon, and salvation by him, and is very joyful and comfortable to hear. This he sent out by his apostles into all the earth, after his ascension to heaven; and which he has been, more or less, sending out in one place or another, by his ministers, ever since; and in the latter day will send it out more clearly, fully, and largely, by a set of ministers he will raise up for that purpose; and that a mighty voice; or, "a voice of strength" (r); a strong and powerful voice, such as the Gospel is, when accompanied with the power and Spirit of God. It is a soul shaking and awakening voice; it is an heartmelting and an heartbreaking one; it is a quickening and an enlightening voice; it quickens dead sinners, gives life unto them, and the entrance of it gives light to dark minds: it is a soul charming and alluring one; it draws to Christ, engages the affections to him, and fills with unspeakable delight and pleasure. The Targum interprets this of the voice of the spirit of prophecy; Aben Ezra understands this voice as saying what follows. (q) "ab oriente", Pagninus; "ad orientem", V. L. so Sept. Eth. Syr. Arab. (r) "vocem fortitudinis", Pagninus, Montanus.

Henceforward, as if through prophecy all things had been discoursed of which now we see fulfilled, he exhorts to the praise of Christ, and next He foretells His future Advent. "Kingdoms of earth, sing ye to God, psalm ye to the Lord: psalm ye to God, who has ascended above the Heaven of Heavens to the East" [Psalm 68:33]. Or, as some copies have it, "who has ascended above the Heaven of Heaven to the East." In these words he perceives not Christ, who believes not His Resurrection and Ascension. But has not "to the East," which he has added, expressed the very spot; since in the quarters of the East is where He rose again, and whence He ascended? Therefore above the Heaven of Heaven He sits at the right hand of the Father. This is what the Apostle says, "the Same is He that has ascended above all Heavens." [Ephesians 4:10] For what of Heavens does remain after the Heaven of Heaven? Which also we may call the Heavens of Heavens, just as He has called the firmament Heaven: [Genesis 1:8] which Heaven, however, even as Heavens we read of, in the place where there is written, "and let the waters which are above the Heavens praise the name of the Lord." And forasmuch as from thence He is to come, [Acts 1:11] to judge quick and dead, observe what follows: "behold, He shall give His voice, the voice of power." He that like a lamb before the shearer of Him was without voice, [Isaiah 53:7] "behold shall give His voice," and not the voice of weakness, as though to be judged; but "the voice of power," as though going to judge. For God shall not be hidden, as before, and in the judgment of men not opening His mouth; but "God shall come manifest, our God, and He shall not be silent." Why do ye despair, you unbelieving men? Why do ye mock? What says the evil servant? "My Lord delays to come." [Luke 12:45] "Behold, He shall give His voice, the voice of power."

And so, since God is spiritual light and Christ in sacred Scripture is called “Sun of Justice” and “orient,” the east should be dedicated to his worship. For everything beautiful should be dedicated to God from whom everything that is good receives its goodness. Also, the divine David says, “Sing to God, all you kingdoms of the earth: sing to the Lord; who mounts above the heaven of heavens, to the east.” And still again, Scripture says, “And the Lord had planted a paradise in Eden to the east; wherein he placed man whom he had formed,” and whom he cast out, when he had transgressed, “and made him to live over against the paradise of pleasure,” or in the west. Thus it is that, when we worship God, we long for our ancient fatherland and gaze toward it. The tabernacle of Moses had the veil and the propitiatory to the east; and the tribe of Judah, as being the more honorable, pitched their tents on the east; and in the celebrated temple of Solomon the gate of the Lord was set to the east. As a matter of fact, when the Lord was crucified, he looked toward the west, and so we worship gazing toward him. And when he was taken up, he ascended to the east, and thus the apostles worshiped him, and thus he shall come in the same way as they had seen him going into heaven, as the Lord said: “As lightning comes out of the east and appears even into the west, so shall also the coming of the Son of man be.” And so, while we are awaiting him, we worship toward the east. This is, moreover, the unwritten tradition of the apostles, for they have handed many things down to us unwritten.

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).