1Pro vedoucího chval. Davidův žalm. Píseň. 2Povstane Bůh a jeho nepřátelé se rozprchnou, ti, kdo ho nenávidí, před ním utečou. 3Odvaneš je jako pomíjivý dým. Jako taje vosk před ohněm, tak zhynou ničemové před Bohem. 4Avšak spravedliví se budou radovat a veselit před Bohem, budou radostně jásat. 5Zpívejte Bohu, opěvujte jeho jméno! Navršte cestu tomu, kdo jede pustinami! Hospodin je jeho jméno, jásejte před ním! 6Bůh ve svém svatém příbytku je otcem sirotkům a ochráncem vdov. 7Bůh usazuje osamělé v domech a vězně přivádí k blahobytu. Ovšem vzpurníci zůstanou ve vyprahlé zemi. 8Bože, když jsi táhl před svým lidem, když jsi kráčel pustou krajinou — Sela — 9třásla se země a z nebes kanulo před Bohem — tím ze Sínaje — před Bohem, Bohem Izraele. 10Vydatnými dešti jsi skrápěl, Bože, své dědictví; a když bylo vysíleno, tys je posiloval. 11Tvé houfy se v něm usadily. Bože, ve své dobrotě ses postaral o chudého. 12Panovník pronáší výrok. Zvěstuje jej veliký zástup žen. 13Králové se svými zástupy prchali, prchali … a domácnosti si dělily kořist. 14Což budete ležet mezi ohradami? Křídla holubice jsou pokrytá stříbrem a jejich perutě zelenkavým zlatem. 15Když v něm Všemohoucí rozptýlil ty krále, na Salmónu sněžilo. 16Hora Bášan je hora Boží? Hora Bášan, hora strmých štítů? 17Hory strmých štítů, proč závistivě hledíte na horu, kterou si Bůh oblíbil, aby tam přebýval? Hospodin se tam usídlil natrvalo. 18Božích vozů jsou desetitisíce, tisíce tisíců. Panovník je na nich — ve svatosti jako na Sínaji. 19Vystoupils na výšinu, vedl jsi zajatce, přijals dary v podobě lidí, dokonce i vzpurníků. Vystoupils, abys tam přebýval, Hospodine Bože. 20Požehnán buď Panovník, den ze dne nás nosí jako břímě; Bůh je naše spása. Sela. 21Tento Bůh je nám Bohem, který vytrhuje. Hospodin je Pánem i končin smrti. 22Bůh jistě srazí hlavu svých nepřátel, vlasaté temeno těm, kdo se brodí ve svých vinách. 23Panovník praví: Vyvedu své z Bášanu, vyvedu je i z hlubin moře. 24Proto je tvá noha srazí v krvi, i jazyk tvých psů bude mít z nepřátel svůj podíl. 25Viděli tvůj průvod, Bože, průvody mého Boha, mého krále, do svatyně. 26Vepředu šli zpěváci, vzadu hudebníci, uprostřed dívky s bubínky. 27Vy z pramene izraelského, dobrořečte Bohu Hospodinu ve shromážděních! 28Je tam malý Benjamín, který panoval, dále velitelé judští se svými oddíly, velitelé Zabulóna a Neftalího. 29Tvůj Bůh ti přikázal, abys byl silný. Potvrď, Bože, to, co pro nás děláš, 30ze svého chrámu nad Jeruzalémem. Tobě budou králové přinášet dary. 31Okřikni zvěř v rákosí, stádo býků mezi telaty, národy, které se snižují kvůli kousku stříbra, rozpraš národy, které mají zálibu v boji! 32Přijdou vyslanci z Egypta, Kúš vztáhne ruce k Bohu. 33Království země, zpívejte Bohu! Opěvujte Panovníka — Sela — 34jezdícího po nebesích, po nebi dávnověkém. Hle, vydává hlas, hlas přesilný. 35Předejte Bohu moc! Jeho velebnost je nad Izraelem a jeho moc sahá k oblakům. 36Bože, ze svých svatých míst vzbuzuješ hrůzu. Bůh Izraele, on dává lidu sílu a moc. Bůh buď 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.