Psa 68:1-4 | Clarke | e4.org | PSALM LXVIII The psalmist calls upon God to arise, bless his people, and scatter his enemies , 1-3; exhorts them to praise him for has greatness, tenderness, compassion, and judgments , 4-6; describes the grandeur of his march when he went forth in the redemption of his people , 7, 8; how he dispensed his blessings , 9, 10; what he will still continue to do in their behalf , 11-13; the effects produced by the manifestation of God's majesty , 14-18; he is praised for has goodness , 19, 20; for his judgments , 21-23; he tells in what manner the Divine worship was conducted , 24-27; how God is to be honoured , 28-31; all are invited to sing his praises, and extol his greatness , 32-35. NOTES ON PSALM LXVIII In the title of this Psalm there is nothing particular to be remarked. It is probable that this Psalm, or a part of it at least, might have been composed by Moses, to be recited when the Israelites journeyed. See ; and that David, on the same model, constructed this Psalm. It might have been sung also in the ceremony of transporting the ark from Kirjath-jearim, to Jerusalem; or from the house of Obed-edom to the tabernacle erected at Sion. I know not how to undertake a comment on this Psalm: it is the most difficult in the whole Psalter; and I cannot help adopting the opinion of Simon De Muis : In hoc Psalmo tot ferme scopuli, tot labyrinthi, quot versus, quot verba. Non immerito crux ingeniorum, et interpretum opprobrium dici potest. "In this Psalm there are as many precipices and labyrinths as there are verses or words. It may not be improperly termed, the torture of critics, and the reproach of commentators." To attempt any thing new on it would be dangerous; and to say what has been so often said would be unsatisfactory. I am truly afraid to fall over one of those precipices , or be endlessly entangled and lost in one of these labyrinths . There are customs here referred to which I do not fully understand; there are words whose meaning I cannot, to my own satisfaction, ascertain; and allusions which are to me inexplicable. Yet of the composition itself I have the highest opinion: it is sublime beyond all comparison; it is constructed with an art truly admirable; it possesses all the dignity of the sacred language; none but David could have composed it; and, at this lapse of time, it would require no small influence of the Spirit that was upon him, to give its true interpretation. I shall subjoin a few notes, chiefly philological; and beg leave to refer the reader to those who have written profusely and laboriously on this sublime Psalm, particularly Venema, Calmet, Dr. Chandler , and the writers in the Critici Sacri . Verse 1. Let God arise ] This was sung when the Levites took up the ark upon their shoulders; see , and the notes there.

‏ Psalms 68:1-4

PSALM LXVIII

The psalmist calls upon God to arise, bless his people, and scatter his enemies, 1-3;

exhorts them to praise him for has greatness, tenderness, compassion, and judgments, 4-6;

describes the grandeur of his march when he went forth in the redemption of his people, 7, 8;

how he dispensed his blessings, 9, 10;

what he will still continue to do in their behalf, 11-13;

the effects produced by the manifestation of God's majesty,

14-18;

he is praised for has goodness, 19, 20;

for his judgments, 21-23;

he tells in what manner the Divine worship was conducted, 24-27;

how God is to be honoured, 28-31;

all are invited to sing his praises, and extol his greatness,

32-35.

NOTES ON PSALM LXVIII

In the title of this Psalm there is nothing particular to be remarked. It is probable that this Psalm, or a part of it at least, might have been composed by Moses, to be recited when the Israelites journeyed. See Nu 10:35; and that David, on the same model, constructed this Psalm. It might have been sung also in the ceremony of transporting the ark from Kirjath-jearim, to Jerusalem; or from the house of Obed-edom to the tabernacle erected at Sion.

I know not how to undertake a comment on this Psalm: it is the most difficult in the whole Psalter; and I cannot help adopting the opinion of Simon De Muis: In hoc Psalmo tot ferme scopuli, tot labyrinthi, quot versus, quot verba. Non immerito crux ingeniorum, et interpretum opprobrium dici potest. "In this Psalm there are as many precipices and labyrinths as there are verses or words. It may not be improperly termed, the torture of critics, and the reproach of commentators." To attempt any thing new on it would be dangerous; and to say what has been so often said would be unsatisfactory. I am truly afraid to fall over one of those precipices, or be endlessly entangled and lost in one of these labyrinths. There are customs here referred to which I do not fully understand; there are words whose meaning I cannot, to my own satisfaction, ascertain; and allusions which are to me inexplicable. Yet of the composition itself I have the highest opinion: it is sublime beyond all comparison; it is constructed with an art truly admirable; it possesses all the dignity of the sacred language; none but David could have composed it; and, at this lapse of time, it would require no small influence of the Spirit that was upon him, to give its true interpretation. I shall subjoin a few notes, chiefly philological; and beg leave to refer the reader to those who have written profusely and laboriously on this sublime Psalm, particularly Venema, Calmet, Dr. Chandler, and the writers in the Critici Sacri.

Verse 1. Let God arise] This was sung when the Levites took up the ark upon their shoulders; see Nu 10:35, 36, and the notes there.

Verse 4. Extol him that rideth upon the heavens by his name JAH] "Extol him who sitteth on the throne of glory, in the ninth heaven; YAH is his name; and rejoice before him."-Targum.

baaraboth, which we render in the high heavens, is here of doubtful signification. As it comes from the root arab, to mingle, (hence ereb the evening or twilight, because it appears to be formed of an equal mixture of light and darkness; the Septuagint translate it δυσμων, the west, or setting of the sun; so does the Vulgate and others;) probably it may mean the gloomy desert, through which God, in the chariot of his glory, led the Israelites. If this interpretation do not please, then let it be referred to the darkness in which God is said to dwell, through which the rays of his power and love, in the various dispensations of his power and mercy, shine forth for the comfort and instruction of mankind.

By his name Jah] Yah, probably a contraction of the word Yehovah; at least so the ancient Versions understood it. It is used but in a few places in the sacred writings. It might be translated The Self existent.