Psalm 68
The Victorious Procession to Zion
by Rev. James Jester
SCRIPTURE READING: Numbers 10:35-36
January 12, 2025
And it came to pass, when the ark set forward, that Moses said, “Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee.” 36 And when it rested, he said, “Return, O LORD, unto the many thousands of Israel.”
SERIES INTRODUCTION
Perhaps the proper place to begin a study of the Book of Psalms (or parts of it) is with its title. This book, which is a collection or collections (shown below), is called Sepher Tehillim or “book of praises.” The word tehillim (8416) is derived from halal (1984) which means “to be of a clear sound or praise.” Thus, the Hebrew name of the collection, sepher (5623) or “book” of tehillim or “praises.”
The Greek title for the book (from the Septuagint) is Biblos Psalmos, from Psalmos (5568) which is a word derived from psallo (5567), which means “to touch, to twitch, to pluck, i.e., to cause to vibrate by touching;” hence the word is applied to instrumental music as well as singing. And Biblos (976) meaning “Book,” thus giving the translation, “Book of Psalms.”
The Book of Psalms is the hymn-book of the Bible. Besides being the hymn book for the religious services of the second temple, it has perhaps served as the greatest source of material for hymns and gospel songs throughout the centuries. The Psalms are the oldest surviving complete collection of poetry in the world, and is likely the most prominent devotional source of the Scriptures. Its uses are many:
- It is a hymn book intended to be sung
- It is a devotional book for both public and private use
- It is a poetical book
- It contains praise, prayer, thanksgiving, affirmations of faith, liturgies, wisdom poetry, history, and prophecy
This collection of Hebrew poetry is not divided into chapters as the other books of the Bible are — it is the exception to the rule. It is not a divided book, but rather, it is a collection. It is of course, divided in one sense only, that of its division into separate books:
Book I, Psalms 1-41
Book II, Psalms 42-72
Book III, Psalms 73-89
Book IV, Psalms 90-106
Book V, Psalms 107-150
These books each have their own peculiar set of general characteristics, such as authors, time periods, superscriptions, subject matter, and each ends with a doxology. I won’t be discussing these. My purpose here to stress that the Book of Psalms consist only as a collection of individual psalms, just as a modern hymnal is a collection of hymns written by many authors at different times.
There are no “chapters” in this book — open your Bible and look. Just as in a hymn-book, each psalm stands on its own as a separate composition. Therefore, when someone makes reference to a particular psalm it should be in the singular. The plural would refer to more than one psalm; or the entire collection.
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INTRODUCTION
Most commentators believe that Psalm 68 is connected with the coming of the Ark of the Covenant into Jerusalem (II Samuel 6), celebrating not only that event, but also the faithfulness of God to give Israel victory over her enemies, and to make Jerusalem secure enough to bring the ark into the city. Thus, King David is musing in this psalm about the wonderful provisions of the Lord God of Israel.
The opening text, spoken by Moses for the first time, “Rise up, LORD, and let thine enemies be scattered…” (Num. 10:35) sets the tenor for this psalm.
GOD TRIUMPHS (Ps. 68:1-3, Brenton):
“Let God arise,
Let his enemies be scattered;
Let them that hate him flee from before him.
2 As smoke vanishes, let them vanish:
As wax melts before the fire,
So let the sinners perish from before God.
3 But let the righteous rejoice;
Let them exult before God:
Let them be delighted with joy.”
“Let God arise, let His enemies be scattered:” Using the phrasing of Numbers 10:35, David proclaimed the triumph of God over all His enemies. When God goes forth, no opponent can stand against Him. They are all “scattered.” Since Moses said those words when the Ark of the Covenant led Israel from Mount Sinai, David knew it was appropriate to say the same words as the ark came to Jerusalem, its resting place.
Numbers 10 describes the departure of Israel from Mount Sinai toward the Promised Land. As they marched, the Ark of the Covenant led the way. Thus, whenever the ark set out, Moses said: “Rise up, O LORD! Let Your enemies be scattered, and let those who hate You flee before You.” (Num. 10:35)
The idea was simple, both with Moses in the exodus and David with Israel in the land, it expressed the confidence and the need of God’s people: “Lord, go before us and take care of our enemies. It’s too dangerous ahead without You.” This confident dependence is appropriate for every believer.
This is also a fitting prayer by which to remember the glory and strength of the resurrected Christ. When Jesus rose up, all His enemies scattered. None dared oppose Him. If we are grounded in Jesus, they scatter because all our victory is found in His resurrected glory.
“As smoke is driven away, so drive them away:” God’s enemies have no ability to stand against Him, shown by the images of vanishing smoke and melting wax. David prayed that the wicked would perish just as easily. It will be as easy for God to destroy wicked men as it is for fire to melt wax.
Ephesians 6:10-18 is the great New Testament passage on spiritual conflict and how God equips the believer for success. A repeated theme in that passage is the idea of “standing” against spiritual attack and opposition, “that you may be able to stand...that you may be able to withstand in the evil day, and having done all, to stand...stand therefore.”So there’s nothing we need to do except stand in faith and watch God blow smoke.
“But let the righteous be glad:” So, what is disaster and calamity for the wicked is gladness and rejoicing for the righteous. We cannot help but be glad in God’s victory.
GOD WINS FOR HIS PEOPLE (Ps. 68:7-10, Brenton):
“O God, when thou wentest forth before thy people,
When thou wentest through the wilderness;
8 The earth quaked, yea,
The heavens dropped rain at the presence of the God;
Sinai moved at the presence of the God of Israel.
9 O God, thou wilt grant to thine inheritance a gracious rain;
For it was weary, but thou didst refresh it.
10 Thy creatures dwell in it:
Thou hast in thy goodness prepared for the poor.”
“O God, when You went out before Your people:” Having introduced the idea in the first line of the psalm, David continued his thoughts on God’s presence with and care for Israel through the wilderness on the way to Canaan. “You went out before Your people” emphasizes the idea that God was with Israel; He did not abandon them despite the many ways they provoked Him. And as a Father would do, provided for his children as they fled from a land of oppression through the desert.
“Marched through the wilderness:” We sometimes speak, of the wanderings of the children of Israel, but we must not think them as purposeless straying; they were in reality a well-arranged and organized march.
“The earth shook:” As God was with Israel in the wilderness, they were protected. His might was on their side. No other nation could defeat them when they walked with God.
“The heavens also dropped rain at the presence of God:” While God was with Israel in the wilderness they were provided for. They would never suffer hunger or thirst as they walked in God’s presence. The meaning is not that the heavens themselves dropped down, but that they dropped down both rain and food. This care for them was a way God confirmed the special place Israel had in His heart and plan. They were His inheritance.
“Sinai was moved at the presence of God:” While God was with Israel in the wilderness, they experienced the revelation of His power. Mighty mountains shook in His presence.
THE PROCESSION OF THE ARK (Ps. 68:24-27):
“They have seen thy goings, O God;
The procession of my God, my King, in the sanctuary.
25 The singers went before, The players on instruments followed after;
Among them were the damsels playing with timbrels.
26 Bless God in the congregations,
The Lord, from the fountain of Israel.
27 There is little Benjamin with their ruler,
The princes of Judah and their council,
The princes of Zebulun, and the princes of Naphtali.”
“The procession of my God, my King, into the sanctuary:” After the great triumph over their enemies, David and Israel could bring the Ark of the Covenant into Jerusalem (See II Samuel 6) and to the sanctuary. This was its appointed place for rest. This was not David’s parade, but “Your procession, O God.”Honor went to Him.
A little more information on Zion, another name for Jerusalem, and the hill on which the sanctuary was built:
“A prominent hill of Jerusalem, being generally regarded as the south-westernmost and the highest of those on which the city was built. It included the most ancient part of the city with the citadel, and, as first occupied for a palace, was called the city of David (2Ch 5:2). Being the original site of the tabernacle pitched by David for the reception of the ark, it was also called the holy hill, or hill of the sanctuary (Ps 2:6). By the Hebrew prophets the name is often put for Jerusalem itself (Isa 8:18; Isa 10:24; Isa 30:19; Isa 33:14; Ps 48:2; Ps 48:11-12; comp. Rom 9:33; Rom 11:26; 1Pe 2:6; Rev 14:1); also for its inhabitants, sometimes called sons or daughters of Zion (Isa 1:27; Isa 12:6; Isa 40:9; Isa 49:14; Isa 52:1; Ps 9:14; Ps 97:8; Zec 2:7; Zec 2:10; Zec 9:9; Zec 9:13; Zep 3:14; Zep 3:16; Jol 2:23; Mat 21:5; Jhn 12:15); and for the spiritual Sion, the church or city of the living. God (Heb 12:22; Heb 12:28; Gal 4:26; Rev 3:12; Rev 21:2; Rev 21:10).
Zion was the first spot in Jerusalem occupied by buildings. Upon it stood the stronghold of the Jebusites, which so long defied the Israelites, and was at last captured by king David (Num 13:29; Jos 15:63; Jud 1:21 Amo 2:2 av.). Upon it that monarch built his palace, and there for more than a thousand years the kings and princes of Israel lived and ruled (Amo 2:9 etc.). In Zion, too, was David buried, and fourteen of his successors on the throne were laid near him in the royal tomb (1Ki 2:10; 1Ki 11:43; 1Ki 14:8; 1Ki 14:31, etc.). Zion was the last spot that held out when the Romans under Titus captured the city.” (From, Cyclopedia of Biblical, Theological and Ecclesiastical Literature)
“The singers went before:” In this procession those who sang preceded those who performed on instruments of music. “The players on instruments followed after:” The different classes of performers would be arranged together. In First Chronicles 13:8, the following instruments of music are mentioned as having been employed on a similar occasion, if not on this very occasion: harps, psalteries, timbrels, cymbals, and trumpets.
“Among them were the damsels playing with timbrels:” The true construction of the passage is, “Behind were the players in the midst of damsels playing.” The singers and the players were surrounded by these women playing timbrels.
“Bless ye God in the congregations:” In the assemblies of the people; not only as individuals, but in solemn precessions; in triumphal marches; when the people are assembled together. In this public manner they acknowledge God as the true God, and render him praise.
“Even the Lord, from the fountain of Israel:” In other words, “Ye that are of;” that is, “of the fountain of Israel.” The appeal is to the Hebrew people represented as descending from a common stock or ancestor — Jacob/Israel — as a stream or river flows from a fountain. All the descendants of Jacob (or Israel) are thus called on to unite in solemnly praising their God.
“There is little Benjamin, their leader:” The psalmist sees tribe after tribe passing into the sanctuary, and indicates each as it goes by: Benjamin, Judah, Zebulun, and Naphtali. In the procession, the small tribe of Benjamin had a prominent role. This showed wonderful grace on David’s part because his predecessor King Saul was from the tribe of Benjamin, and many kings of David’s day would refuse to give them any honor at all.
The tribe of Benjamin is called little, partly because it was the youngest, as being descended from Jacob’s youngest son Benjamin; and principally because the tribe was greatly diminished, and almost extinguished, under the period of the judges.
CONFIDENCE FOR THE FUTURE (Ps. 68:28-32, Brenton)
“O God, command thou thy strength:
Strengthen, O God, this which thou hast wrought in us.
29 Because of thy temple at Jerusalem,
Kings shall bring presents to thee.
30 Rebuke the wild beasts of the reeds:
Let the crowd of bulls with the heifers of the nations be rebuked,
So that they who have been proved with silver may not be shut out:
Scatter thou the nations that wish for wars.
31 Ambassadors shall arrive out of Egypt;
Ethiopia shall hasten to stretch out her hand readily to God.
32 Sing to God, ye kingdoms of the earth;
Sing psalms to the Lord.”
“Strengthen, O God, what You have done for us:” David was grateful for the wonderful victory but also knew that many challenges were still ahead. He prayed that God would pour strength into the victory of the past, using it as a foundation for what He would do in the future.
God has ordered Israel’s strength to appear, or to be manifested. This is addressed, evidently, to the people of the land. The idea is that on this occasion, God had called forth a full representation of the strength of the nation. In other words, dominate the earth.
“Because of Your temple at Jerusalem, kings will bring presents to You:” David was confident that in the end, God and His covenant people would survive and thrive despite their enemies among the nations. In the end others would come in tribute to Israel, not the other way around.
The word rendered “temple” here properly means “a palace”; then, the abode of God considered as a king. It might, therefore, be applied either to the tabernacle or to the temple, erected as the special dwelling-place of God. As the word has such a meaning, the passage here does not prove that the psalm was composed after Solomon’s temple was built, for it may refer to the tabernacle that David set up for the ark on Mount Zion.
“Rebuke the beasts of the reeds:” Since reeds were often associated with the Nile River, David prayed that God would keep them safe against the Egyptians and Ethiopians. He asked God to do that until they, like all the nations, come in submission to Jerusalem.
The “beast” and the “bulls” denote the oppressors, troublers, and seducers of the nations. They must come to an end. The meaning of the verse, though there is some difficulty in interpreting the particular expressions, is that the most formidable enemies of the people of God would be subdued, and made to show their submission by bringing presents, by “pieces of silver,” or other tribute. Thus, the idea corresponds with the previous verse that “kings would bring presents.”
“Sing to God, ye kingdoms of the earth:” The psalmist sees the submission of the world to God to be so sure that he calls on all nations to join in the song. This may sound a bit universal, but that is not necessarily the case because the population of Israel has extended throughout all the nations; thus the saying: “The sun never sets on the British empire.” Further evidence is seen in the fact that the word here is “kingdoms” (H4467, mamlakah) not nations (H1471, goy). So one should ask: “Which nations have kingdoms?” Primarily, those nations genetically of Israel have kings and kingdoms (line of Judah), so it cannot be referring to all races.
CONCLUSION
Psalm 68 closes with this finale; beginning at verse 33:
“To him who rides in the heavens, the ancient heavens;
Lo, he sends forth his voice, his mighty voice.
34 Ascribe power to God, whose majesty is over Israel,
And his power is in the skies.
35 Terrible [Awesome] is God in his sanctuary,
The God of Israel gives power and strength to his people.
Blessed be God!” (Ps. 68:33-35, RSV)
“To him who rides in the heavens:” The heaven of heavens would properly mean the heaven above that which is heaven to us; that is, the heaven above the sky. This is represented as the special dwelling-place of God. The Hebrews were accustomed to speak of three heavens:
1) The aerial heaven, or the region above us, where the birds fly;
2) the starry heavens, or the firmament in which the stars are fixed;
3) the heaven above all others; the abode of God and of angels.
The highest of all the heavens is His ultimate sanctuary, dwelling there in infinite glory and majesty, looking down upon the inhabitants of the earth, and ruling them by His sovereign power.
“The ancient heavens:” Which were “of old” in the KJV. Indeed, the farther away the stars are, the older they are.
“He sends forth his voice:” God’s voice can mean many things, but I’m impressed to think it refers here to the starry constellations above. Notice the correlation between “His mighty voice” and “His power is in the skies” in verses 33 and 34 of this psalm. Psalm 19 describes such a place above us and how it functions; yet without any audible speech it constantly proclaims and implies much knowledge.
“The heavens are telling the glory of God;
And the firmament proclaims his handiwork.
2 Day to day pours forth speech,
And night to night declares knowledge.
3 There is no speech, nor are there words;
Where their voice is not heard;
4 Yet their voice goes out through all the earth,
And their words to the end of the world.
In them he has set a tent for the sun,
5 Which comes forth as a bridegroom leaving his chamber,
And like a strong man runs its course with joy.
6 Its rising is from the end of the heavens,
and its circuit to the end of them;
And there is nothing hid from its heat.” (Ps. 19:1-6, RSV)
Certainly, this qualifies as the “voice” of God.
“Whose majesty is over Israel:” He has displayed His majesty over Israel, and has preserved them for Himself.
“He gives power and strength to his people:” The strength which He has shown in the protection of His people is the same power in which He governs the clouds (“skies” is literally “clouds”). He rides on them as on a chariot. He sends rain upon the earth, and can accompany the rain with lightning and thunder. He reveals Himself in blessing for His people and in judgment for His enemies.
It is sometimes said that the God of the Old Testament is unforgiving, heartless and cruel; more to be feared than to be loved. This is a great error. The picture here is very different. We see God here stooping down in love, to help the weak, to relieve the weary, to bring deliverance to the oppressed. This is his character. Thus, he has dealt with his people, with Abraham and Isaac and Jacob, in the time of their need. This thought of what God is and has done excites endless gratitude.
“Blessed be God!” (Ps. 68:35)
