5-6. are illustrated by the protection to the helpless, vindication of the innocent, and punishment of rebels, ascribed to Him.
7-8. (Compare [Ex 19:16-18]).
thou wentest--in the pillar of fire.
thou didst march--literally, "in Thy tread," Thy majestic movement.
9-10. a plentiful rain--a rain of gifts, as manna and quails.
11. gave the word--that is, of triumph.
company--or, choir of females, celebrating victory ([Ex 15:20]).
12. Kings of armies--that is, with their armies.
she that ... at home--Mostly women so remained, and the ease of victory appears in that such, without danger, quietly enjoyed the spoils.
13. Some translate this, "When ye shall lie between the borders, ye shall," &c., comparing the peaceful rest in the borders or limits of the promised land to the proverbial beauty of a gentle dove. Others understand by the word rendered "pots," the smoked sides of caves, in which the Israelites took refuge from enemies in the times of the judges; or, taking the whole figuratively, the rows of stones on which cooking vessels were hung; and thus that a contrast is drawn between their former low and afflicted state and their succeeding prosperity. In either case, a state of quiet and peace is described by a beautiful figure.
14. 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.
15-16. Mountains are often symbols of nations ([Psa 46:2]; ). That of Bashan, northeast of Palestine, denotes a heathen nation, which is described as a "hill of God," or a great hill. Such are represented as envious of the hill (Zion) on which God resides;
17. and, to the assertion of God's purpose to make it His dwelling, is added evidence of His protecting care. He is described as in the midst of His heavenly armies--
thousands of angels--literally, "thousands of repetitions," or, "thousands of thousands"--that is, of chariots. The word "angels" was perhaps introduced in our version, from [De 33:2], and [Ga 3:19]. They are, of course, implied as conductors of the chariots.
as ... Sinai, in the holy place--that is, He has appeared in Zion as once in Sinai.
18. From the scene of conquest He ascends to His throne, leading--
captivity captive--or, "many captives captive" ([Jud 5:12]).
received gifts for men--accepting their homage, even when forced, as that of rebels.
that the Lord God might dwell--or literally, "to dwell, O Lord God" (compare [Psa 68:16])--that is, to make this hill, His people or Church, His dwelling. This Psalm typifies the conquests of the Church under her divine leader, Christ. He, indeed, "who was with the Church in the wilderness" ([Ac 7:38]) is the Lord, described in this ideal ascension. Hence Paul ([Ep 4:8]) applies this language to describe His real ascension, when, having conquered sin, death, and hell, the Lord of glory triumphantly entered heaven, attended by throngs of adoring angels, to sit on the throne and wield the scepter of an eternal dominion. The phrase "received gifts for (or literally, among) men" is by Paul, "gave gifts to men." Both describe the acts of a conqueror, who receives and distributes spoils. The Psalmist uses "receiving" as evincing the success, Paul "gave" as the act, of the conqueror, who, having subdued his enemies, proceeds to reward his friends. The special application of the passage by Paul was in proof of Christ's exaltation. What the Old Testament represents of His descending and ascending corresponds with His history. He who descended is the same who has ascended. As then ascension was an element of His triumph, so is it now; and He, who, in His humiliation, must be recognized as our vicarious sacrifice and the High Priest of our profession, must also be adored as Head of His Church and author of all her spiritual benefits.
19-21. God daily and fully supplies us. The issues or escapes from death are under His control, who is the God that saves us, and destroys His and our enemies.
22. Former examples of God's deliverance are generalized: as He has done, so He will do.
from Bashan--the farthest region; and--
depths of the sea--the severest afflictions. Out of all, God will bring them. The figures of [Psa 68:23] denote the completeness of the conquest, not implying any savage cruelty (compare [2Ki 9:36]; [Is 63:1-6]; [Jr 15:3]).
24-27. The triumphal procession, after the deliverance, is depicted.
They have seen--impersonally, "There have been seen."
the goings of my God--as leading the procession; the ark, the symbol of His presence, being in front. The various bands of music ([Psa 68:25]) follow, and all who are--
28-29. Thanks for the past, and confident prayer for the future victories of Zion are mingled in a song of praise.
30. The strongest nations are represented by the strongest beasts (compare Margin).
31. Princes--or, literally, "fat ones," the most eminent from the most wealthy, and the most distant nation, represent the universal subjection.
stretch out her hands--or, "make to run her hands," denoting haste.
32-36. To Him who is presented as riding in triumph through His ancient heavens and proclaiming His presence--to Him who, in nature, and still more in the wonders of His spiritual government, out of His holy place ([Psa 43:3]), is terrible, who rules His Church, and, by His Church, rules the world in righteousness--let all nations and kingdoms give honor and power and dominion evermore.
Psalm 69
Psa 69:1-36. Upon Shoshannim--(See on Psa 45:1, title). Mingling the language of prayer and complaint, the sufferer, whose condition is here set forth, pleads for God's help as one suffering in His cause, implores the divine retribution on his malicious enemies, and, viewing his deliverance as sure, promises praise by himself, and others, to whom God will extend like blessings. This Psalm is referred to seven times in the New Testament as prophetical of Christ and the gospel times. Although the character in which the Psalmist appears to some in Psa 69:5 is that of a sinner, yet his condition as a sufferer innocent of alleged crimes sustains the typical character of the composition, and it may be therefore regarded throughout, as the twenty-second, as typically expressive of the feelings of our Saviour in the flesh
1-2. (Compare [Psa 40:2]).
come in unto my soul--literally, "come even to my soul," endanger my life by drowning ([Jon 2:5]).
3. (Compare [Psa 6:6]).
mine eyes fail--in watching ([Psa 119:82]).
4. hate me, &c.--(Compare [Joh 15:25]). On the number and power of his enemies (compare [Psa 40:12]).
then I restored ... away--that is, he suffered wrongfully under the imputation of robbery.
5. This may be regarded as an appeal, vindicating his innocence, as if he had said, "If sinful, thou knowest," &c. Though David's condition as a sufferer may typify Christ's, without requiring that a parallel be found in character.
6. for my sake--literally, "in me," in my confusion and shame.
7-12. This plea contemplates his relation to God as a sufferer in His cause. Reproach, domestic estrangement ([Mr 3:21]; [Joh 7:5]), exhaustion in God's service ([Joh 2:17]), revilings and taunts of base men were the sufferings.
13-15. With increasing reliance on God, he prays for help, describing his distress in the figures of [Psa 69:1], 2.
16-18. These earnest terms are often used, and the address to God, as indifferent or averse, is found in [Psa 3:7]; ; , &c.
19-20. Calling God to witness his distress, he presents its aggravation produced by the want of sympathizing friends (compare [Is 63:5]; [Mr 14:50]).