1Let God arise, let His enemies be scattered, and let those who hate Him flee before Him … 3But let the righteous be glad; let them exult before God; Yes, let them rejoice with gladness … 24They have seen Your procession, O God, the procession of my God, my King, into the sanctuary.
Tu8his psalm envisions the victory of the Lord both in the past and in anticipation of the future. Victory implies vindication over the God-haters who would destroy those faithful to Him. Thus, we read of the overwhelming praise for God’s greatness:
Sing to God, sing praises to His name; Lift up a song for Him who rides through the deserts, whose name is the Lord, and exult before Him. (Ps. 68:4)
God’s vindication for the nation of Israel is apparent, but God also helps individuals:
A father of the fatherless and a judge for the widows, is God in His holy habitation. God makes a home for the lonely; He leads out the prisoners into prosperity … (Ps. 68:5–6)
His attention to widows, including those whose husbands died in battle, shows God’s care for the disadvantaged, and the psalm reminds the original readers that, just like in the past, they will rejoice in their proclamation of “good tidings” of what God has done (Ps. 68:11).
The imagery of the Lord bringing His people out of Egyptian slavery is apparent in this triumphal song, with the enemy nations defeated as Israel entered the Promised Land (Ps. 68:8-18). When He intervenes for those faithful to Him, all His resources spring into play, pictured here with the battle imagery:
The chariots of God are myriads, thousands upon thousands; the Lord is among them as at Sinai, in holiness. (Ps. 68:17)
Chariots were the ultimate fighting machinery of the ancient world. They could be compared to today’s tanks or warplanes. We might remember the story of the prophet Elisha when his attendant stressed over the massive Aramean army of horses and chariots surrounding the city where they were staying:
So [Elisha] answered, “Do not fear, for those who are with us are more than those who are with them.” Then Elisha prayed and said, “O Lord, I pray, open his eyes that he may see.” And the Lord opened the servant’s eyes and he saw; and behold, the mountain was full of horses and chariots of fire all around Elisha. (2 Ki. 6:16-17)
This OT story serves as a metaphor to remind us that nothing on earth or in the demonic realm can stand up to God’s overwhelming help for His people. How can we fear? For, after all, “Greater is He who is in you than he who is in the world. (1 John 4:4).
In rehearsing all that the Lord has done for Israel, the psalmist paused for praise, and we too should join with him, saying:
God is to us a God of deliverances; and to God the Lord belong escapes from death. Surely God will shatter the head of His enemies, the hairy crown of him who goes on in his guilty deeds. (Ps 68:20–21)
Our attention is drawn toward future anticipated victories (vs. 21-23). Not only has God defended His people in the past, but He will continue to do so in the future. Contrary to today’s conventional wisdom for investing (“Past performance does not guarantee future results”), God tells us that in the spiritual realm, His past performance does guarantee His future results. We, then, should continually remember, celebrate and praise God for what He has done for us, and trust that He will rescue us from whatever comes our way.
The psalm celebrates the procession of God’s people into Jerusalem and up to the temple, possibly when David brought back the ark after it had been out of Israel’s possession and his kingdom had been established over the surrounding nations (Ps. 68:24-35).
This psalm is all about God and what He has done and will do for His people, including Israel and believers in Jesus Christ. To the ancient Hebrew-speaking people, this psalm has a noticeably distinctive character in the use of eight names (or epithets) of God not noticeable to the English reader:
Elohim (vs. 1) – “God,” a generic term for deity.
El (vs. 24) – “God,” a shortened form of Elohim
Yahweh (vs. 16) – Also translated “Jehovah,” His personal, covenantal name, sometimes called “the Divine Name” or the Tetragrammaton (referring to the four constants used in the Hebrew word).
Yah (vs. 4) – shortened form of Yahweh, often used as name endings, like Elijah (English translations typically substitute “j” for “y.”
El Shaddai (vs. 14) – God Almighty or the “God who is mighty.”
Yah Elohim (vs. 18) – a combination of two names/descriptions, or “the God who is Yahweh.”
Adonai (vs. 19) – Master
Yahweh Adonai (v. 20) – a combination of two names/descriptions, “Yahweh who is Master)
Our God is many-faceted; He brings all of who He is to the task of saving us and vindicating us, as the NT affirms:
My God will supply all your needs according to His riches in glory in Christ Jesus. (Phil. 4:19)
Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ … (Eph. 1:3)
… His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence. (2 Peter 1:3)
Lord, I praise You for all You have done for me, and I will not shrink back from future challenges because I trust that You consistently bring all Your heavenly resources to bear on everything coming my way.
0 Comments