Albert Barnes Commentary Psalms 68

Let God arise – See the notes at (Psalms 3:7). There is an obvious reference here to the words used by Moses on the removal of the ark in (Numbers 10:35). The same language was also employed by Solomon when the ark was removed to the temple and deposited in the most holy place (2 Chronicles 6:41): “Now therefore arise, O Lord God, into your resting place, you, and the ark of your strength.” It would seem probable, therefore, that this psalm was composed on some such occasion.

Let his enemies be scattered – So in (Numbers 10:35): “Rise up, Lord, and let your enemies be scattered; and let them that hate you flee before you.” The ark was the symbol of the divine presence, and the idea is that wherever that was, the enemies of God would be subdued, or that it was only by the power of Him who was supposed to reside there that his enemies could be overcome.

Let them also that hate him flee before him – Almost the exact language used by Moses in (Numbers 10:35). It is possible that this may have been used on some occasion when the Hebrews were going out to war; but the more probable supposition is that it is general language designed to illustrate the power of God, or to state that his rising up, at any time, would be followed by the discomfiture of his enemies. The placing of the ark where it was designed to remain permanently would be a proper occasion for suggesting this general truth, that all the enemies of God must be scattered when he rose up in his majesty and power.

As smoke is driven away—that is, by the wind. Smoke—vapor, easily disturbed and moved by the slightest breath of air—represents an object of no stability, or having no power of resistance, and would thus represent the real weakness of the most mighty armies of men when opposed to God.

So drive them away—with the same ease with which smoke is driven by the slightest breeze, so do the enemies of God disappear before his power. Compare with the notes on Psalms 1:4.

As wax melteth before the fire—compare Psalms 22:14. The meaning here is plain. As wax is melted down by fire—losing all its hardness, its firmness, its power of resistance—so must the most mighty armies melt away before God.

So let the wicked perish at the presence of God—that is, those who rise up against him; his enemies. It will be as easy for God to destroy wicked men as it is for fire to melt down wax.

But let the righteous be glad - That is, let them be prosperous and happy; let them be under your protecting care, and partake of your favor. While the wicked are driven away like smoke, let the righteous live, and flourish, and be safe. Compare (Psalms 32:11).

Let them rejoice before God - In the presence of God; or as admitted to His presence. The wicked will be driven far off; the righteous will be admitted to His presence, and will rejoice before Him.

Yea, let them exceedingly rejoice - Margin, as in Hebrew, rejoice with gladness. The expression is designed to express great joy; joy that is multiplied and prolonged. It is joy of heart accompanied with all the outward expressions of joy.

Sing unto God, sing praises to his name—That is, to him; the name often representing the person himself. The repetition denotes intensity of desire, a wish that God might be praised with the highest praises.

Extol him—The word here rendered “extol”—סלל sâlal—means to lift up, to raise, or to pile up, as into a heap or mound. It especially means to build up and prepare a road, or to level a path before an army by mounding up earth; that is, to prepare a way for an army. See the notes at (Isaiah 40:3). Compare also (Isaiah 57:14); (Isaiah 62:10); (Job 19:12); (Job 30:12); (Proverbs 15:19, margin); (Jeremiah 18:15). This is evidently the idea here. It is not to “extol” God in the sense of praising him; it is to prepare the way before him, as of one marching at the head of his armies, or as a leader of his hosts. The allusion is to God as passing before his people in the march to the promised land; and the call is to prepare the way before him—that is, to remove all obstructions out of his path and to make the road smooth and level.

That rideth—Rather, “that marcheth.” There is, indeed, the idea of riding, yet it is not that of “riding upon the heavens,” which is the meaning, but of riding at the head of his hosts on their march.

Upon the heavens—The word used here—ערבה ‛ărābâh—never means either heaven or the clouds. It properly denotes an arid tract, a sterile region, a desert; and then, a plain. It is rendered desert in (Isaiah 35:1); (Isaiah 35:6); (Isaiah 40:3); (Isaiah 41:19); (Isaiah 51:3); (Jeremiah 2:6); (Jeremiah 17:6); (Jeremiah 50:12); (Ezekiel 47:8); and should have been so rendered here. So it is translated by DeWette, Prof. Alexander, and others.

The Septuagint renders it, “Make way for him who is riding westward.” So the Latin Vulgate. The Chaldee renders it, “Extol him who is seated upon the throne of his glory in the north heaven.” The reference, doubtless, is to the passage through the desert over which the Hebrews wandered for forty years. The Hebrew word which is used here is still applied by the Arabs to that region. The idea is that of Yahweh marching over those deserts at the head of his armies, and the call is to prepare a way for him on his march, compare (Psalms 68:7–8).

By his name JAH—This refers to his riding or marching at the head of his forces through the desert, in the character described by that name—or, as יה Yâhh; that is, יהוה Yahweh. Yah (Jah) is an abbreviation of the word Yahweh (Jehovah), which was assumed by God as His special name (Exodus 6:3). The word Yahweh is usually rendered, in our version, Lord, printed in small capitals to denote that the original is יהוה Yahweh; the word itself is retained, however, in (Exodus 6:3); (Psalms 83:18); (Isaiah 12:2, see the notes); and (Isaiah 26:4). The word “Jah” occurs in this place only, in our English translation. It is found in combination, or in certain formulas—as in the phrase Hallelujah (Psalms 104:35); (Psalms 105:45); (Psalms 106:1).

The meaning here is that God thus went before His people in the character of the true God, or as Yahweh.

And rejoice before him—Or, in His presence. Let there be joy when He thus manifests Himself as the true God. The presence of God is apt to give joy to all the worlds that He has made, or wherever He manifests Himself to His creatures.

A father of the fatherless — Or, of orphans. (Compare to Psalms 10:14, Psalms 10:18). That is, God takes the place of the parent. : Leave thy fatherless children, I will preserve them alive; and let thy widows trust in me. This is one of the most tender appellations that could be given to God, and conveys one of the most striking descriptions that can be given of his character.

We see his greatness, his majesty, his power, in the worlds that he has made—in the storm, the tempest, the rolling ocean; but it is in such expressions as this that we learn what we most desire to know, and what we cannot elsewhere learn, that he is a Father; that he is to be loved as well as feared. Nothing suggests more strikingly a state of helplessness and dependence than the condition of orphan children and widows; nothing, therefore, conveys a more affecting description of the character of God—of his condescension and kindness—than to say that he will take the place of the parent in the one case, and be a protector in the other.

And a judge of the widows — That is, He will see justice done them; he will save them from oppression and wrong. No persons are more liable to be oppressed and wronged than widows. They are regarded as incapable of defending or vindicating their own rights, and are likely to be deceived and betrayed by those to whom their property and rights may be entrusted. Hence, the care which God manifests for them; hence, his solemn charges, so often made to those who are in authority, and who are entrusted with power, to respect their rights; hence, his frequent and solemn rebukes to those who violate their rights. (See the notes at Isaiah 1:17). (Deuteronomy 14:29; Deuteronomy 24:17; Exodus 22:22; Job 24:3, Job 24:21; Jeremiah 7:6; Malachi 3:5; James 1:27).

Is God in his holy habitation — Where he dwells; that is, in heaven. The design of the psalmist seems to be to take us at once up to God; to let us see what he is in his holy home; to conduct us into his very presence, that we may see him as he is. What a man is we see in his own home—when we get near to him; when we look upon him, not on great or state occasions when he is abroad and assumes appearances befitting his rank and office, but in his own house; as he is constantly.

This is the idea here, that if we approach God most nearly, if we look upon him, not merely in the splendor and magnificence in which he appears in governing the worlds, in his judgments, in storm and tempest, riding on the clouds and controlling the ocean, but, as it were, in his own dwelling, his quiet heavens—if we look most closely at his character, we shall find that character best represented by the kind and benignant traits of a father—in his care for widows and orphans. In other words, the more we see of God—the more we become intimately acquainted with his real nature—the more evidence we shall find that he is benevolent and kind.