1Pro předního zpěváka. Zpívaný žalm Davidův. 2Povstane Bůh, jeho nepřátelé prchnou, ti, kdo jej nenávidí, před ním utečou! 3Jak oblak dýmu, tak je rozeženeš – jako vosk taje před ohněm, ničemové zhynou před Bohem! 4Jásat před Bohem však budou poctiví, oslavovat budou a tančit radostí! 5Zpívejte Bohu, jeho jménu hrajte, Jezdci na oblacích cestu připravte – Hospodin je jeho jméno, před ním jásejte! 6Ochránce vdov, otec sirotků je Bůh ve svém svatém příbytku. 7Osamělým dává Bůh rodinu, vězně vyvádí na svobodu, vzpurní však obývají pustinu. 8Když vytáhls, Bože, před svým lidem, pustinou když ses ubíral, séla 9zem se třásla, nebesa dštila tam na Sinaji, před Bohem, ano, před Bohem, Bohem Izraele! 10Vydatným deštěm, Bože, skrápěl jsi, osvěžoval jsi své zemdlené dědictví. 11V něm domov našly tvé zástupy, svou hojností jsi, Bože, chudé podělil! 12Když Pán vyslovil svůj rozkaz, veliký průvod žen to zvěstoval: 13„Králové s vojsky prchají, prchají, hospodyně si kořist rozdělí!“ 14I když vás k zemi skláněla břemena, křídla mé holubice jsou stříbrem pokrytá, vaše perutě jsou ze zlata! 15Všemohoucí tenkrát krále rozehnal, jako by temná hora Calmon sněhem zbělala! 16Ó hory veliké, hory bášanské, hory skalnaté, hory bášanské! 17Proč závistivě hledíte, hory skalnaté, na horu, již Bůh zvolil za svůj příbytek? Hospodin na ní věčně zůstane! 18Božích vozů jsou myriády, jsou jich tisíce a tisíce – Pán ze Sinaje vchází do své svatyně! 19Vystoupils do výšin, zajal jsi zajatce, vzal sis lidi jako dar, dokonce i ty, kteří se bouří, že by měl Hospodin Bůh u nás přebývat! 20Požehnán buď Pán, jenž každý den nás nese, požehnán buď Bůh, náš Spasitel! séla 21Vždyť tento Bůh je Bohem naší spásy, Panovník Hospodin vyvádí ze smrti! 22Svým sokům Bůh ale rozdrtí lebku, serve kštici těch, kdo žijí ve hříchu! 23Pán praví: „Tvé soky přivedu zpátky z Bášanu, i z mořské hlubiny přivedu je nazpátek, 24aby sis omyl nohy v krvi nepřátel, tví psi aby ji chlemtali jazykem!“ 25Spatřili tvůj slavný průvod, Bože, průvod mého Boha a Krále do svatyně. 26Vpředu šli zpěváci, vzadu hudebníci, mezi nimi panny v rytmu tamburín. 27Velebte Boha ve svých shromážděních, velebte Hospodina, Izraelovi potomci! 28Maličký Benjamín v čele si vykračuje, vůdcové Judy pak se svým zástupem, vůdcové kmene Zabulon a Neftalí! 29Projev svou sílu, Bože, mezi námi, prokaž svou moc, Bože, tak jako dřív, 30ze svého chrámu nad Jeruzalémem – ať ti tam králové dary snášejí! 31Odežeň šelmu, jež v rákosí se skrývá, to stádo buvolů, býčí národy. Rozdupej dychtící po kusu stříbra, rozežeň národy chtivé po boji! 32Vznešení vyslanci ať přijdou z Egypta, Habeš ať přispěchá Bohu se vzdát! 33Zpívejte Bohu, království země, našemu Pánu žalmy zpívejte, séla 34onomu Jezdci na dávných nebesích – slyšte, už burácí hlasem mohutným! 35Uznejte, že Bohu patří moc, nad Izraelem je jeho velebnost, jeho moc sahá do oblak! 36Bože, jak hrozný jsi ve své svatyni! Bůh Izraele mocí a silou svůj lid obdaří. Bůh ať je požehnán!
Jamieson Fausset Brown Bible Commentary 1 This is a Psalm-song (see on
Ps 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
Ps 68:18). (Psa. 68:1-35)
Compare
Num 10:35;
Ps 1:4;
Ps 22:14, on the figures here used.
before him--as in
Ps 68:2, from His presence, as dreaded; but in
Ps 68:3, in His presence, as under His protection (
Ps 61:7).
3 the righteous--all truly pious, whether of Israel or not.
4 extol him . . . heavens--literally, "cast up for Him who rideth in the deserts," or "wilderness" (compare
Ps 68:7), alluding to the poetical representation of His leading His people in the wilderness as a conqueror, before whom a way is to be prepared, or "cast up" (compare
Isa 40:3;
Isa 62:10).
by his name JAH--or, "Jehovah," of which it is a contraction (
Exod 15:3;
Isa 12:2) (Hebrew).
name--or, "perfections" (
Ps 9:10;
Ps 20:1), which--
5 are illustrated by the protection to the helpless, vindication of the innocent, and punishment of rebels, ascribed to Him.
6 setteth the solitary in families--literally, "settleth the lonely" (as wanderers) "at home." Though a general truth, there is perhaps allusion to the wandering and settlement of the Israelites.
rebellious dwell in a dry land--removed from all the comforts of home.
7 (Compare
Exod 19:16-
Exod 19:18).
thou wentest--in the pillar of fire.
thou didst march--literally, "in Thy tread," Thy majestic movement.
8 even Sinai itself--literally, "that Sinai," as in
Judg 5:5.
9 a plentiful rain--a rain of gifts, as manna and quails.
10 Thy congregation--literally, "troop," as in
2Sam 23:11,
2Sam 23:13 --the military aspect of the people being prominent, according to the figures of the context.
therein--that is, in the land of promise.
the poor--Thy humble people (
Ps 68:9; compare
Ps 10:17;
Ps 12:5).
11 gave the word--that is, of triumph.
company--or, choir of females, celebrating victory (
Exod 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 Mountains are often symbols of nations (
Ps 46:2;
Ps 65:6). 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
Deut 33:2, and
Gal 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" (
Judg 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
Ps 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" (
Acts 7:38) is the Lord, described in this ideal ascension. Hence Paul (
Eph 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 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.
21 wound the head--or, "violently destroy" (
Num 24:8;
Ps 110:6).
goeth on still in . . . trespasses--perseveringly impenitent.
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
Ps 68:23 denote the completeness of the conquest, not implying any savage cruelty (compare
2Kgs 9:36;
Isa 63:1-
Isa 63:6;
Jer 15:3).
24 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 (
Ps 68:25) follow, and all who are--
26 from--or literally, "of"
the fountain of Israel--that is, lineal descendants of Jacob, are invited to unite in the doxology. Then by one of the nearest tribes, one of the most eminent, and two of the most remote, are represented the whole nation of Israel, passing forward (Num. 7:1-89).
28 Thanks for the past, and confident prayer for the future victories of Zion are mingled in a song of praise.
29 thy temple--literally, "over"
Jerusalem--His palace or residence (
Ps 5:7) symbolized His protecting presence among His people, and hence is the object of homage on the part of others.
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 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 (
Ps 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.