God s Glorious Triumphs. Psalm 68:1-35

Transcription

1 1 Commentary by Clyde M. Miller Questions by John C. Sewell God s Glorious Triumphs Psalm 68:1-35

2 2 Text: Psalm 68:1-35, God s Glorious Triumphs Commentary by Clyde M. Miller 1. May God arise, may his enemies be scattered; may his foes flee before him. 2. As smoke is blown away by the wind, may you blow them away; as wax melts before the fire, may the wicked perish before God. 3. But may the righteous be glad and rejoice before God; may they be happy and joyful. 4. Sing to God, sing praise to his name, extol him who rides on the clouds ] his name is the LORD and rejoice before him. 5. A father to the fatherless, a defender of widows, is God in his holy dwelling. 6. God sets the lonely in families, he leads forth the prisoners with singing; but the rebellious live in a sun-scorched land. 7. When you went out before your people, O God, when you marched through the wasteland, Selah 8. the earth shook, the heavens poured down rain, before God, the One of Sinai, before God, the God of Israel. 9. You gave abundant showers, O God; you refreshed your weary inheritance. 10. Your people settled in it, and from your bounty, O God, you provided for the poor. 11. The Lord announced the word, and great was the company of those who proclaimed it:

3 "Kings and armies flee in haste; in the camps men divide the plunder. 13. Even while you sleep among the campfires, the wings of my dove are sheathed with silver, its feathers with shining gold." 14. When the Almighty scattered the kings in the land, it was like snow fallen on Zalmon. 15. The mountains of Bashan are majestic mountains; rugged are the mountains of Bashan. 16. Why gaze in envy, O rugged mountains, at the mountain where God chooses to reign, where the LORD himself will dwell forever? 17. The chariots of God are tens of thousands and thousands of thousands; the Lord has come from Sinai into his sanctuary. 18. When you ascended on high, you led captives in your train; you received gifts from men, even from the rebellious that you, O LORD God, might dwell there. 19. Praise be to the Lord, to God our Savior, who daily bears our burdens. Selah 20. Our God is a God who saves; from the Sovereign LORD comes escape from death. 21. Surely God will crush the heads of his enemies, the hairy crowns of those who go on in their sins. 22. The Lord says, "I will bring them from Bashan; I will bring them from the depths of the sea, 23. that you may plunge your feet in the blood of your foes, while the tongues of your dogs have their share." 24. Your procession has come into view, O God, the procession of my God and King into the sanctuary. 25. In front are the singers, after them the musicians; with them are the maidens playing tambourines. 26. Praise God in the great congregation; praise the LORD in the assembly of Israel. 27. There is the little tribe of Benjamin, leading them, there the great throng of Judah's princes, and there the princes of Zebulun and of Naphtali.

4 Summon your power, O God; show us your strength, O God, as you have done before. 29. Because of your temple at Jerusalem kings will bring you gifts. 30. Rebuke the beast among the reeds, the herd of bulls among the calves of the nations. Humbled, may it bring bars of silver. Scatter the nations who delight in war. 31. Envoys will come from Egypt; Cush will submit herself to God. 32. Sing to God, O kingdoms of the earth, sing praise to the Lord, Selah 33. to him who rides the ancient skies above, who thunders with mighty voice. 34. Proclaim the power of God, whose majesty is over Israel, whose power is in the skies. 35. You are awesome, O God, in your sanctuary; the God of Israel gives power and strength to his people. Praise be to God! (NIV) Introduction: I. Authorship of Psalm 68 is problematical. A. Of David could be rendered to David or for David. B. The superscription may be an accurate description of authorship, a presentation to David the conqueror or a dedication to the beloved king. C. Some scholars ignore the expression and place the psalm at a time later than David s reign. II. The psalm may recount the time when David conquered Jerusalem and made it his political and religious capital (2 Sam. 5:6-10) or the occasion of his bringing the ark to Jerusalem (2 Sam. 6:1-17).

5 5 A. 2 Samuel 5:6-10, The king and his men marched to Jerusalem to attack the Jebusites, who lived there. The Jebusites said to David, "You will not get in here; even the blind and the lame can ward you off." They thought, "David cannot get in here." Nevertheless, David captured the fortress of Zion, the City of David. On that day, David said, "Anyone who conquers the Jebusites will have to use the water shaft to reach those 'lame and blind' who are David's enemies." That is why they say, "The 'blind and lame' will not enter the palace." David then took up residence in the fortress and called it the City of David. He built up the area around it, from the supporting terraces inward. And he became more and more powerful, because the LORD God Almighty was with him. (NIV) B. 2 Samuel 6:1-17, David again brought together out of Israel chosen men, thirty thousand in all. He and all his men set out from Baalah of Judah to bring up from there the ark of God, which is called by the Name, the name of the LORD Almighty, who is enthroned between the cherubim that are on the ark. They set the ark of God on a new cart and brought it from the house of Abinadab, which was on the hill. Uzzah and Ahio, sons of Abinadab, were guiding the new cart with the ark of God on it, and Ahio was walking in front of it. David and the whole house of Israel were celebrating with all their might before the LORD, with songs and with harps, lyres, tambourines, sistrums and cymbals. When they came to the threshing floor of Nacon, Uzzah reached out and took hold of the ark of God, because the oxen stumbled. The LORD's anger burned against Uzzah because of his irreverent act; therefore God struck him down and he died there beside the ark of God. Then David was angry because the LORD's wrath had broken out against Uzzah, and to this day that place is called Perez Uzzah. David was afraid of the LORD that day and said,

6 6 "How can the ark of the LORD ever come to me?" He was not willing to take the ark of the LORD to be with him in the City of David. Instead, he took it aside to the house of Obed-Edom the Gittite. The ark of the LORD remained in the house of Obed-Edom the Gittite for three months, and the LORD blessed him and his entire household. Now King David was told, "The LORD has blessed the household of Obed-Edom and everything he has, because of the ark of God." So David went down and brought up the ark of God from the house of Obed-Edom to the City of David with rejoicing. When those who were carrying the ark of the LORD had taken six steps, he sacrificed a bull and a fattened calf. David, wearing a linen ephod, danced before the LORD with all his might, while he and the entire house of Israel brought up the ark of the LORD with shouts and the sound of trumpets. As the ark of the LORD was entering the City of David, Michal daughter of Saul watched from a window. And when she saw King David leaping and dancing before the LORD, she despised him in her heart. They brought the ark of the LORD and set it in its place inside the tent that David had pitched for it, and David sacrificed burnt offerings and fellowship offerings before the LORD. (NIV) C. It could represent a celebration of a specific triumphal victory or of victories in general. III. Numerous textual uncertainties make the renderings in English difficult. A. Difficulties with understanding the Hebrew syntax are also problematical. B. Stylistic changes make it hard to define a unified theme.

7 7 C. Historical allusions vary from the obvious to the obscure. 1. Metaphors employed are capable of more than one interpretation. D. In spite of all these difficulties, it is clear that the psalmist focuses on God and His victories on behalf of Israel. II. The word Selah (7,19,32) is difficult to understand. A. Psalm 68:7, 19, 32, When you went out before your people, O God, when you marched through the wasteland, Selah Praise be to the Lord, to God our Savior, who daily bears our burdens. Selah Sing to God, O kingdoms of the earth, sing praise to the Lord, Selah (NIV) B. It has been interpreted to be an interjection but it is poorly placed in verses 7 and 32 in the middle of sentences. C. The word has nothing to do with the understanding of the text of the psalm. V. A suitable outline for Psalm 68 describes God in His various roles in relation to Israel. A. God is presented as Israel s LORD, Yahweh, her covenant God (1-6), 1. Psalm 68:1-6, May God arise, may his enemies be scattered; may his foes flee before him. As smoke is blown away by the wind, may you blow them away; as wax melts before the fire, may the wicked perish before God. But may the righteous be glad and rejoice before God; may they be happy and joyful. Sing to God, sing praise to his name, extol him who rides

8 8 on the clouds his name is the LORD and rejoice before him. A father to the fatherless, a defender of widows, is God in his holy dwelling. God sets the lonely in families, he leads forth the prisoners with singing; but the rebellious live in a sun-scorched land. (NIV) B. Deliverer (7-18) and Psalm 68:7-18, When you went out before your people, O God, when you marched through the wasteland, Selah the earth shook, the heavens poured down rain, before God, the One of Sinai, before God, the God of Israel. You gave abundant showers, O God; you refreshed your weary inheritance. Your people settled in it, and from your bounty, O God, you provided for the poor. The Lord announced the word, and great was the company of those who proclaimed it: "Kings and armies flee in haste; in the camps men divide the plunder. Even while you sleep among the campfires, the wings of my dove are sheathed with silver, its feathers with shining gold." When the Almighty scattered the kings in the land, it was like snow fallen on Zalmon. The mountains of Bashan are majestic mountains; rugged are the mountains of Bashan. Why gaze in envy, O rugged mountains, at the mountain where God chooses to reign, where the LORD himself will dwell forever? The chariots of God are tens of thousands and thousands of thousands; the Lord has come from Sinai into his sanctuary. When you ascended on high, you led captives in your train; you received gifts from men, even from the rebellious that you, O LORD God, might dwell there. (NIV)

9 9 C. Savior (19-23). 1. Psalm 68:19-23, Praise be to the Lord, to God our Savior, who daily bears our burdens. Selah Our God is a God who saves; from the Sovereign LORD comes escape from death. Surely God will crush the heads of his enemies, the hairy crowns of those who go on in their sins. The Lord says, "I will bring them from Bashan; I will bring them from the depths of the sea, that you may plunge your feet in the blood of your foes, while the tongues of your dogs have their share." (NIV) D. God is King (24-27), 1. Psalm 68:24-27, Your procession has come into view, O God, the procession of my God and King into the sanctuary. In front are the singers, after them the musicians; with them are the maidens playing tambourines. Praise God in the great congregation; praise the LORD in the assembly of Israel. There is the little tribe of Benjamin, leading them, there the great throng of Judah's princes, and there the princes of Zebulun and of Naphtali. (NIV) E. and Israel s Infinite Power (28-35). 1. Psalm 68:28-35, Summon your power, O God; show us your strength, O God, as you have done before. Because of your temple at Jerusalem kings will bring you gifts. Rebuke the beast among the reeds, the herd of bulls among the calves of the nations. Humbled, may it bring bars of silver. Scatter the nations who delight in war. Envoys will come from Egypt; Cush will submit herself to God. Sing to God,

10 10 Commentary: O kingdoms of the earth, sing praise to the Lord, Selah to him who rides the ancient skies above, who thunders with mighty voice. Proclaim the power of God, whose majesty is over Israel, whose power is in the skies. You are awesome, O God, in your sanctuary; the God of Israel gives power and strength to his people. Praise be to God! (NIV) God as Lord Psalm 68:1-6, May God arise, may his enemies be scattered; may his foes flee before him. As smoke is blown away by the wind, may you blow them away; as wax melts before the fire, may the wicked perish before God. But may the righteous be glad and rejoice before God; may they be happy and joyful. Sing to God, sing praise to his name, extol him who rides on the clouds ] his name is the LORD and rejoice before him. A father to the fatherless, a defender of widows, is God in his holy dwelling. God sets the lonely in families, he leads forth the prisoners with singing; but the rebellious live in a sun-scorched land. (NIV) Psalm 68:1, May God arise, may his enemies be scattered; may his foes flee before him. (NIV) I. A prayer is offered for God to arise, that is, become active. A. The purpose is for God to scatter his enemies and his foes. 1. The psalmist is asking God to do what Israel without God s help is unable to do.

11 This prayer is a statement of trust in God s willingness and power to act on behalf of His covenant people. B. The foes are God s as well as Israel s. C. This theme runs throughout the psalm. Psalm 68:2, As smoke is blown away by the wind, may you blow them away; as wax melts before the fire, may the wicked perish before God. (NIV) I. Bold and vivid metaphors are employed. A. Smoke soon disappears in the wind, and wax swiftly melts before the fire. B. The psalmist is praying for the swift and complete consumption of God s enemies. Psalm 68:3, But may the righteous be glad and rejoice before God; may they be happy and joyful. (NIV) I. Verse 3 provides a sharp contrast to verses 1-2. A. No longer are God s enemies under consideration. 1. Rather, the righteous ones are the focus of interest. 2. Righteous does not claim sinless perfection, for it is acknowledged to God, no man is righteous before you (Ps. 143:2). a. Psalm 143:2, Do not bring your servant into judgment, for no one living is righteous before you. (NIV)

12 12 b. The righteous ones are the faithful. c. Faithfulness and perfection are not synonyms. 3. Four words or phrases are used to describe the reaction of the righteous: be glad, rejoice, be happy, and [be] joyful. Psalm 63:4, Sing to God, sing praise to his name, extol him who rides on the clouds ] his name is the LORD and rejoice before him. (NIV) I. Sing, extol and rejoice extend the concept of the four reactions stated in verse 3. A. Here exhortations are given to express the natural reactions of grateful hearts for God s action on their behalf. B. The singing of praises is one of the best ways to enunciate the happy and thankful feelings of one s heart. II. The metaphor of God riding on the clouds is pictured elsewhere as God making the clouds his chariot (Ps. 104:3), manifesting his thunderous power (Ps. 68:33) and causing the enemy to tremble before Him (Isa. 19:1). A. Psalm 104:3, and lays the beams of his upper chambers on their waters. He makes the clouds his chariot and rides on the wings of the wind. (NIV) B. Psalm 68:33, to him who rides the ancient skies above, who thunders with mighty voice. (NIV)

13 13 C. Isaiah 19:1, An oracle concerning Egypt: See, the LORD rides on a swift cloud and is coming to Egypt. The idols of Egypt tremble before him, and the hearts of the Egyptians melt within them. (NIV) III. The name LORD, Yahweh, refers to the covenant God of the Hebrews. A. Its use is significant in the context of Psalm 68. B. The covenant God is expected to act favorably on behalf of His submissive imploring covenant people. Psalm 68:5, A father to the fatherless, a defender of widows, is God in his holy dwelling. (NIV) I. Beautiful metaphors describe God. A. In Hebrew society, the fatherless and widows were viewed as helpless individuals without legal rights. 1. God was tenderly concerned about them and He expected Israel to be concerned as well (Deut. 14:28-29, et al). a. Deuteronomy 14:28, 29, At the end of every three years, bring all the tithes of that year's produce and store it in your towns, so that the Levites (who have no allotment or inheritance of their own) and the aliens, the fatherless and the widows who live in your towns may come and eat and be satisfied, and so that the LORD your God may bless you in all the work of your hands. (NIV)

14 In the present context, the psalmist presents God as the defender of the defenseless, whoever they might be and whatever their circumstances might be. B. The church is also expected to care for widows in their afflictions; this is part of pure religion (Jas. 1:27). 1. James 1:27, Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world. (NIV) Psalm 68:6, God sets the lonely in families, he leads forth the prisoners with singing; but the rebellious live in a sun-scorched land. (NIV) I. The first two lines of this climactic triplet further the concept of God s concern for the downtrodden. A. He provides families or a homeland for the lonely homeless. 1. God who dwells in His holy dwelling is concerned about the homeless. B. Prisoners are often treated as outcasts by society, but God cares for them. Note: In the context of Psalm 68, these metaphors describe those who cringe before their enemies. II. By contrast, God forsakes the rebellious, causing them to live in sun-scorched, that is, a barren unproductive land.

15 15 A. This is a metaphor of the fact that God forsakes those who forsake Him, leaving them to their own defenses. B. This is meant to be a warning to Israel. God as Deliverer Psalm 68:7-18, When you went out before your people, O God, when you marched through the wasteland, Selah the earth shook, the heavens poured down rain, before God, the One of Sinai, before God, the God of Israel. You gave abundant showers, O God; you refreshed your weary inheritance. Your people settled in it, and from your bounty, O God, you provided for the poor. The Lord announced the word, and great was the company of those who proclaimed it: "Kings and armies flee in haste; in the camps men divide the plunder. Even while you sleep among the campfires, the wings of my dove are sheathed with silver, its feathers with shining gold." When the Almighty scattered the kings in the land, it was like snow fallen on Zalmon. The mountains of Bashan are majestic mountains; rugged are the mountains of Bashan. Why gaze in envy, O rugged mountains, at the mountain where God chooses to reign, where the LORD himself will dwell forever? The chariots of God are tens of thousands and thousands of thousands; the Lord has come from Sinai into his sanctuary. When you ascended on high, you led captives in your train; you received gifts from men, even from the rebellious that you, O LORD God, might dwell there. (NIV) Psalm 68:7, When you went out before your people, O God, when you marched through the wasteland, Selah (NIV) I. God is presented as a general or commander-in-chief of Israel s armies.

16 16 A. His movement from the wasteland or wilderness to Sinai (v. 8) to Zion, God s dwelling place (v. 17) is being presented in this section of the psalm. 1. Psalm 68:8, 17, the earth shook, the heavens poured down rain, before God, the One of Sinai, before God, the God of Israel. The chariots of God are tens of thousands and thousands of thousands; the Lord has come from Sinai into his sanctuary. (NIV) B. The implication is that the wilderness is no match for God and His armies. Psalm 68:8, the earth shook, the heavens poured down rain, before God, the One of Sinai, before God, the God of Israel. (NIV) I. The shaking of the earth describes an earthquake. A. A cloudburst to dispel the dryness of the wilderness is portrayed. B. Cloudbursts are so unusual in the Desert of Sinai that it would seem like a miracle for one to happen. II. God is described as the One of Sinai. A. He is Israel s lawgiver. 1. The Law was given at Sinai (Ex. 31:18). a. Exodus 31:18, When the LORD finished speaking to Moses on Mount Sinai, he gave him the two tablets of the Testimony, the tablets of stone inscribed by the finger of God. (NIV)

17 The Law of Moses united God and Israel as unequal partners to a covenant. 3. God was the superior partner who dispensed blessings and set forth the terms of the covenant. 4. Israel was the inferior partner responsible for submitting to the terms of the covenant. Psalm 68:9, You gave abundant showers, O God; you refreshed your weary inheritance. (NIV) I. The refreshing and abundant showers of blessing are described here. A. The Israelites were weary as they traveled from Egypt through the Sinai Desert and on to Canaan. 1. What a blessing that God s weary inheritance received such refreshment. 2. The showers described here could be taken literally or as a metaphor of God s provisions granted in the wilderness. Psalm 68:10, Your people settled in it, and from your bounty, O God, you provided for the poor. (NIV) I. Verse 10 extends the care of God s provisions and care to the Settlement in Canaan where Israel received her land inheritance. A. The poor is a metaphor of the needy Israelites, regardless of financial conditions.

18 18 Psalm 68:11, The Lord announced the word, and great was the company of those who proclaimed it: (NIV) I. Verse 11 is the introduction to the words of God in verses A. Psalm 68:12, 13, "Kings and armies flee in haste; in the camps men divide the plunder. Even while you sleep among the campfires, the wings of my dove are sheathed with silver, its feathers with shining gold." (NIV) B. God, as King, announced His actions, and His couriers proclaimed it. Psalm 68:12, "Kings and armies flee in haste; in the camps men divide the plunder. (NIV) I. In the Conquest of Canaan, armies fled from before the armies of Israel (cf. Josh. 10:16). A. Joshua 10:16, Now the five kings had fled and hidden in the cave at Makkedah. (NIV) B. It was natural that the victorious armies would divide the plunder. Psalm 68:13, Even while you sleep among the campfires, the wings of my dove are sheathed with silver, its feathers with shining gold." (NIV) I. Campfires could be rendered saddlebags (Gen. 49:14). A. Genesis 49:14, "Issachar is a rawboned donkey lying down between two saddlebags. (NIV)

19 19 II. Verse 13 is difficult but it may refer to Judges 5:16 in which some were reproved for not joining the tribes that fought in the Conquest of Canaan. A. Judges 5:16, Why did you stay among the campfires to hear the whistling for the flocks? In the districts of Reuben there was much searching of heart. (NIV) III. God calls Israel His dove (Ps. 74:19). A. Psalm 74:19, Do not hand over the life of your dove to wild beasts; do not forget the lives of your afflicted people forever. (NIV) B. The dove was a symbol of peace (Ps. 55:6). 1. Psalm 55:6, I said, "Oh, that I had the wings of a dove! I would fly away and be at rest- (NIV) 2. The dove presented here is ornately adorned with silver and shining gold, representing Israel at her best. Psalm 68:14, When the Almighty scattered the kings in the land, it was like snow fallen on Zalmon. (NIV) I. The historical statement of the Almighty scattering the kings in the land answers the petition of verse 1. A. Psalm 68:1, May God arise, may his enemies be scattered; may his foes flee before him. (NIV) B. The simile of snow on Zalmon may refer to a victory as refreshing as fallen snow.

20 20 Psalm 68:15, The mountains of Bashan are majestic mountains; rugged are the mountains of Bashan. (NIV) I. The mountains of Bashan refers to the Mt. Hermon mountain range. A. Although these mountains are majestic, they are also rugged, that is, difficult. Psalm 68:16, Why gaze in envy, O rugged mountains, at the mountain where God chooses to reign, where the LORD himself will dwell forever? (NIV) I. Mt. Zion where God chooses to reign is far superior to any other. A. Others may envy Mt. Zion, but they cannot surpass it. B. God symbolically dwelt at the temple but His real abode was recognized as higher than the highest heavens (2 Chron. 2:6) Chronicles 2:6, But who is able to build a temple for him, since the heavens, even the highest heavens, cannot contain him? Who then am I to build a temple for him, except as a place to burn sacrifices before him? (NIV) Note: Verses may be an allusion to the war against Og king of Bashan in the conquest of Transjordan under Moses (Num. 21:31-35). God could be said to reign over this territory after Israel won a great victory over the native people and settled the territory. A. Psalm 68:15, 16, The mountains of Bashan are majestic mountains; rugged are the mountains of Bashan. Why gaze in envy, O rugged mountains, at the mountain where God

21 21 chooses to reign, where the LORD himself will dwell forever? (NIV) B. Numbers 21:31-35, So Israel settled in the land of the Amorites. After Moses had sent spies to Jazer, the Israelites captured its surrounding settlements and drove out the Amorites who were there. Then they turned and went up along the road toward Bashan, and Og king of Bashan and his whole army marched out to meet them in battle at Edrei. The LORD said to Moses, "Do not be afraid of him, for I have handed him over to you, with his whole army and his land. Do to him what you did to Sihon king of the Amorites, who reigned in Heshbon." So they struck him down, together with his sons and his whole army, leaving them no survivors. And they took possession of his land. Psalm 68:17, The chariots of God are tens of thousands and thousands of thousands; the Lord has come from Sinai into his sanctuary. (NIV) I. God is presented as a charioteer with innumerable armies. A. Ascending numeration is involved in the phrases tens of thousands and thousands of thousands. B. God has poetically made his journey from Sinai to Jerusalem, his sanctuary. C. He has led his pilgrims from Egypt to Canaan. Psalm 68:18, When you ascended on high, you led captives in your train; you received gifts from men, even from the rebellious that you, O LORD God, might dwell there. (NIV)

22 22 I. The concept of taking captive captives may be an allusion to Judges 5:12 in which Deborah and Barak are commanded, Take captive your captives. A. Judges 5:12, 'Wake up, wake up, Deborah! Wake up, wake up, break out in song! Arise, O Barak! Take captive your captives, O son of Abinoam.' (NIV) II. The receiving of gifts refers symbolically to taking plunder from a defeated army. A. The apostle Paul alluded to this verse in Ephesians 4:8. 1. Ephesians 4:8, This is why it says: "When he ascended on high, he led captives in his train and gave gifts to men." (NIV) 2. He speaks of Christ giving instead of receiving gifts. 3. Apparently, he was following the usual Jewish interpretation indicated in the Targum (commentary) on the Psalm passage. 4. Paul was using the analogy of Christ as a conqueror who gave gifts to the church, namely, the apostles, prophets and evangelists, pastors and teachers (Eph. 4:11). a. Ephesians 4:11, It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, (NIV)

23 23 God as Savior Psalm 68:19-23, Praise be to the Lord, to God our Savior, who daily bears our burdens. Selah Our God is a God who saves; from the Sovereign LORD comes escape from death. Surely God will crush the heads of his enemies, the hairy crowns of those who go on in their sins. The Lord says, "I will bring them from Bashan; I will bring them from the depths of the sea, that you may plunge your feet in the blood of your foes, while the tongues of your dogs have their share." (NIV) Psalm 68:19, Praise be to the Lord, to God our Savior, who daily bears our burdens. Selah (NIV) I. It is problematical whether verse 19 closes the account recorded in verses or opens the account given in verses A. Psalm 68:14-18, When the Almighty scattered the kings in the land, it was like snow fallen on Zalmon. The mountains of Bashan are majestic mountains; rugged are the mountains of Bashan. Why gaze in envy, O rugged mountains, at the mountain where God chooses to reign, where the LORD himself will dwell forever? The chariots of God are tens of thousands and thousands of thousands; the Lord has come from Sinai into his sanctuary. When you ascended on high, you led captives in your train; you received gifts from men, even from the rebellious that you, O LORD God, might dwell there. (NIV) B. Psalm 68:20-23, Our God is a God who saves; from the Sovereign LORD comes escape from death. Surely God will crush the heads of his enemies, the hairy crowns of those who go on in their sins. The Lord says, "I will bring them from Bashan; I will bring them from the depths of the sea,

24 24 that you may plunge your feet in the blood of your foes, while the tongues of your dogs have their share." (NIV) 1. At any rate, verse 19 is transitional. 2. Bashan is mentioned in verses 15 and 22, so the two sections are joined. a. Psalm 68:15, 22, The mountains of Bashan are majestic mountains; rugged are the mountains of Bashan. The Lord says, "I will bring them from Bashan; I will bring them from the depths of the sea, (NIV) II. God is worthy of the praise of Israel since he is her Savior. A. Daily suggests constancy. B. Who bears our burdens refers mainly in this context to His fighting Israel s battles by strengthening Israel s armies in the contests that she wages. 1. This is demonstrated in verse 20. Psalm 68:20, Our God is a God who saves; from the Sovereign LORD comes escape from death. (NIV) I. Since God is Israel s Sovereign LORD who has her best interest at heart, He saves her from danger so that she escapes from death. A. The last statement probably refers primarily to death on the battlefield. B. This does not mean that no Israelites would ever perish in battle, for history does not verify that interpretation.

25 25 C. It does indicate that Israel often won battles and even wars against great odds. 1. Witness Gideon s victories (Jud. 6:22 8:21). 2. Judges 6:22-40, When Gideon realized that it was the angel of the LORD, he exclaimed, "Ah, Sovereign LORD! I have seen the angel of the LORD face to face!" But the LORD said to him, "Peace! Do not be afraid. You are not going to die." So Gideon built an altar to the LORD there and called it The LORD is Peace. To this day it stands in Ophrah of the Abiezrites. That same night the LORD said to him, "Take the second bull from your father's herd, the one seven years old. Tear down your father's altar to Baal and cut down the Asherah pole beside it. Then build a proper kind of altar to the LORD your God on the top of this height. Using the wood of the Asherah pole that you cut down, offer the second bull as a burnt offering." So Gideon took ten of his servants and did as the LORD told him. But because he was afraid of his family and the men of the town, he did it at night rather than in the daytime. In the morning when the men of the town got up, there was Baal's altar, demolished, with the Asherah pole beside it cut down and the second bull sacrificed on the newly built altar! They asked each other, "Who did this?" When they carefully investigated, they were told, "Gideon son of Joash did it." The men of the town demanded of Joash, "Bring out your son. He must die, because he has broken down Baal's altar and cut down the Asherah pole beside it." But Joash replied to the hostile crowd around him, "Are you going to plead Baal's cause? Are you trying to save him? Whoever

26 26 fights for him shall be put to death by morning! If Baal really is a god, he can defend himself when someone breaks down his altar." So that day they called Gideon "Jerub-Baal," saying, "Let Baal contend with him," because he broke down Baal's altar. Now all the Midianites, Amalekites and other eastern peoples joined forces and crossed over the Jordan and camped in the Valley of Jezreel. Then the Spirit of the LORD came upon Gideon, and he blew a trumpet, summoning the Abiezrites to follow him. He sent messengers throughout Manasseh, calling them to arms, and also into Asher, Zebulun and Naphtali, so that they too went up to meet them. Gideon said to God, "If you will save Israel by my hand as you have promised- look, I will place a wool fleece on the threshing floor. If there is dew only on the fleece and all the ground is dry, then I will know that you will save Israel by my hand, as you said." And that is what happened. Gideon rose early the next day; he squeezed the fleece and wrung out the dew a bowlful of water. Then Gideon said to God, "Do not be angry with me. Let me make just one more request. Allow me one more test with the fleece. This time make the fleece dry and the ground covered with dew." That night God did so. Only the fleece was dry; all the ground was covered with dew. (NIV) 3. Judges 7:1-25, Early in the morning, Jerub-Baal (that is, Gideon) and all his men camped at the spring of Harod. The camp of Midian was north of them in the valley near the hill of Moreh. The LORD said to Gideon, "You have too many men for me to deliver Midian into their hands. In order that Israel may not boast against me that her own strength has saved her, announce now to the people, 'Anyone who trembles

27 27 with fear may turn back and leave Mount Gilead.'" So twenty-two thousand men left, while ten thousand remained. But the LORD said to Gideon, "There are still too many men. Take them down to the water, and I will sift them for you there. If I say, 'This one shall go with you,' he shall go; but if I say, 'This one shall not go with you,' he shall not go." So Gideon took the men down to the water. There the LORD told him, "Separate those who lap the water with their tongues like a dog from those who kneel down to drink." Three hundred men lapped with their hands to their mouths. All the rest got down on their knees to drink. The LORD said to Gideon, "With the three hundred men that lapped I will save you and give the Midianites into your hands. Let all the other men go, each to his own place." So Gideon sent the rest of the Israelites to their tents but kept the three hundred, who took over the provisions and trumpets of the others. Now the camp of Midian lay below him in the valley. During that night the LORD said to Gideon, "Get up, go down against the camp, because I am going to give it into your hands. If you are afraid to attack, go down to the camp with your servant Purah and listen to what they are saying. Afterward, you will be encouraged to attack the camp." So he and Purah his servant went down to the outposts of the camp. The Midianites, the Amalekites and all the other eastern peoples had settled in the valley, thick as locusts. Their camels could no more be counted than the sand on the seashore. Gideon arrived just as a man was telling a friend his dream. "I had a dream," he was saying. "A round loaf of barley bread came tumbling into the Midianite camp. It struck the tent with such force that the tent overturned and collapsed." His friend responded, "This

28 28 can be nothing other than the sword of Gideon son of Joash, the Israelite. God has given the Midianites and the whole camp into his hands." When Gideon heard the dream and its interpretation, he worshiped God. He returned to the camp of Israel and called out, "Get up! The LORD has given the Midianite camp into your hands." Dividing the three hundred men into three companies, he placed trumpets and empty jars in the hands of all of them, with torches inside. "Watch me," he told them. "Follow my lead. When I get to the edge of the camp, do exactly as I do. When I and all who are with me blow our trumpets, then from all around the camp blow yours and shout, 'For the LORD and for Gideon.'" Gideon and the hundred men with him reached the edge of the camp at the beginning of the middle watch, just after they had changed the guard. They blew their trumpets and broke the jars that were in their hands. The three companies blew the trumpets and smashed the jars. Grasping the torches in their left hands and holding in their right hands the trumpets they were to blow, they shouted, "A sword for the LORD and for Gideon!" While each man held his position around the camp, all the Midianites ran, crying out as they fled. When the three hundred trumpets sounded, the LORD caused the men throughout the camp to turn on each other with their swords. The army fled to Beth Shittah toward Zererah as far as the border of Abel Meholah near Tabbath. Israelites from Naphtali, Asher and all Manasseh were called out, and they pursued the Midianites. Gideon sent messengers throughout the hill country of Ephraim, saying, "Come down against the Midianites and seize the waters of the Jordan ahead of them as far as Beth Barah." So all the men of Ephraim were called out

29 29 and they took the waters of the Jordan as far as Beth Barah. They also captured two of the Midianite leaders, Oreb and Zeeb. They killed Oreb at the rock of Oreb, and Zeeb at the winepress of Zeeb. They pursued the Midianites and brought the heads of Oreb and Zeeb to Gideon, who was by the Jordan. (NIV) 4. Judges 8:1-21, Now the Ephraimites asked Gideon, "Why have you treated us like this? Why didn't you call us when you went to fight Midian?" And they criticized him sharply. But he answered them, "What have I accomplished compared to you? Aren't the gleanings of Ephraim's grapes better than the full grape harvest of Abiezer? God gave Oreb and Zeeb, the Midianite leaders, into your hands. What was I able to do compared to you?" At this, their resentment against him subsided. Gideon and his three hundred men, exhausted yet keeping up the pursuit, came to the Jordan and crossed it. He said to the men of Succoth, "Give my troops some bread; they are worn out, and I am still pursuing Zebah and Zalmunna, the kings of Midian." But the officials of Succoth said, "Do you already have the hands of Zebah and Zalmunna in your possession? Why should we give bread to your troops?" Then Gideon replied, "Just for that, when the LORD has given Zebah and Zalmunna into my hand, I will tear your flesh with desert thorns and briers." From there he went up to Peniel and made the same request of them, but they answered as the men of Succoth had. So he said to the men of Peniel, "When I return in triumph, I will tear down this tower." Now Zebah and Zalmunna were in Karkor with a force of about fifteen thousand men, all that were left of the armies of the eastern peoples; a hundred and twenty thousand swordsmen had

30 30 fallen. Gideon went up by the route of the nomads east of Nobah and Jogbehah and fell upon the unsuspecting army. Zebah and Zalmunna, the two kings of Midian, fled, but he pursued them and captured them, routing their entire army. Gideon son of Joash then returned from the battle by the Pass of Heres. He caught a young man of Succoth and questioned him, and the young man wrote down for him the names of the seventy-seven officials of Succoth, the elders of the town. Then Gideon came and said to the men of Succoth, "Here are Zebah and Zalmunna, about whom you taunted me by saying, 'Do you already have the hands of Zebah and Zalmunna in your possession? Why should we give bread to your exhausted men?' " He took the elders of the town and taught the men of Succoth a lesson by punishing them with desert thorns and briers. He also pulled down the tower of Peniel and killed the men of the town. Then he asked Zebah and Zalmunna, "What kind of men did you kill at Tabor?" "Men like you," they answered, "each one with the bearing of a prince." Gideon replied, "Those were my brothers, the sons of my own mother. As surely as the LORD lives, if you had spared their lives, I would not kill you." Turning to Jether, his oldest son, he said, "Kill them!" But Jether did not draw his sword, because he was only a boy and was afraid. Zebah and Zalmunna said, "Come, do it yourself. 'As is the man, so is his strength. " So Gideon stepped forward and killed them, and took the ornaments off their camels' necks. (NIV) Psalm 68:21, Surely God will crush the heads of his enemies, the hairy crowns of those who go on in their sins. (NIV)

31 31 I. The psalmist expresses his faith that God will continue to do what He has done in the past. A. Those who persist in their sins will come under God s just judgment. 1. Hairy crowns refers to gray haired old men who have wasted their lives in sin. B. What a contrast is described in the fortunes of those described in verses 20-21! 1. Psalm 68:20, 21, Our God is a God who saves; from the Sovereign LORD comes escape from death. Surely God will crush the heads of his enemies, the hairy crowns of those who go on in their sins. (NIV) Psalm 68:22-23, The Lord says, "I will bring them from Bashan; I will bring them from the depths of the sea, that you may plunge your feet in the blood of your foes, while the tongues of your dogs have their share." (NIV) I. The allusion to Bashan is explained in verses A. Psalm 68:15, 16, The mountains of Bashan are majestic mountains; rugged are the mountains of Bashan. Why gaze in envy, O rugged mountains, at the mountain where God chooses to reign, where the LORD himself will dwell forever? (NIV) II. The depths of the sea may refer to the Red Sea (Sea of Reeds), which Israel crossed under the leadership of Moses when God saved Israel from the advancing Egyptian army.

32 32 A. That deliverance became a great part of Israel s storied history (Josh. 2:10; Isa. 51:10). 1. Joshua 2:10, We have heard how the LORD dried up the water of the Red Sea for you when you came out of Egypt, and what you did to Sihon and Og, the two kings of the Amorites east of the Jordan, whom you completely destroyed. (NIV) 2. Isaiah 51:10, Was it not you who dried up the sea, the waters of the great deep, who made a road in the depths of the sea so that the redeemed might cross over? (NIV) II. Verse 23 continues the sentence begun in verse 22, and verse 23 states the purpose of God s protecting His people. A. Verse 23 does not encourage Israel to engage in the savage actions described here; it only indicates the reality of what sometimes accompanied fierce battles (cf. 1 Kgs. 22:38; 2 Kgs. 9:36; Isa. 63:1-6; Jer. 15:3) Kings 22:38, They washed the chariot at a pool in Samaria (where the prostitutes bathed), and the dogs licked up his blood, as the word of the LORD had declared. (NIV) 2. 2 Kings 9:36, They went back and told Jehu, who said, "This is the word of the LORD that he spoke through his servant Elijah the Tishbite: On the plot of ground at Jezreel dogs will devour Jezebel's flesh. (NIV) 3. Isaiah 63:1-6, Who is this coming from Edom, from Bozrah, with his garments stained crimson? Who is

33 33 this, robed in splendor, striding forward in the greatness of his strength? "It is I, speaking in righteousness, mighty to save." Why are your garments red, like those of one treading the winepress? "I have trodden the winepress alone; from the nations no one was with me. I trampled them in my anger and trod them down in my wrath; their blood spattered my garments, and I stained all my clothing. For the day of vengeance was in my heart, and the year of my redemption has come. I looked, but there was no one to help, I was appalled that no one gave support; so my own arm worked salvation for me, and my own wrath sustained me. I trampled the nations in my anger; in my wrath I made them drunk and poured their blood on the ground." (NIV) 4. Jeremiah 15:3, "I will send four kinds of destroyers against them," declares the LORD, "the sword to kill and the dogs to drag away and the birds of the air and the beasts of the earth to devour and destroy. (NIV) God as King Psalm 68:24-27, Your procession has come into view, O God, the procession of my God and King into the sanctuary. In front are the singers, after them the musicians; with them are the maidens playing tambourines. Praise God in the great congregation; praise the LORD in the assembly of Israel. There is the little tribe of Benjamin, leading them, there the great throng of Judah's princes, and there the princes of Zebulun and of Naphtali. (NIV) Note: Verses describe a religious rather than a military procession.

34 34 Psalm 68:24, Your procession has come into view, O God, the procession of my God and King into the sanctuary. (NIV) I. Verse 24 involves stairlike or step parallelism. A. Part of the first line is repeated in the second line and then an addition is made in the second line. II. Verse 24 introduces the procession of God into the sanctuary, which procession is continued to be described in verses A. Psalm 68:24-27, Your procession has come into view, O God, the procession of my God and King into the sanctuary. In front are the singers, after them the musicians; with them are the maidens playing tambourines. Praise God in the great congregation; praise the LORD in the assembly of Israel. There is the little tribe of Benjamin, leading them, there the great throng of Judah's princes, and there the princes of Zebulun and of Naphtali. (NIV) B. God is presented as King, indicating His royal command and power. C. God is leading the procession in the poet s mind. Psalm 68:25, In front are the singers, after them the musicians; with them are the maidens playing tambourines. (NIV) I. Singers, musicians and maidens are in part those appointed to perform these functions (1 Chron. 15:16). A. 1 Chronicles 15:16, David told the leaders of the Levites to appoint their brothers as singers to sing joyful songs, accompanied by musical instruments: lyres, harps and cymbals. (NIV)

35 35 Psalm 68:26, Praise God in the great congregation; praise the LORD in the assembly of Israel. (NIV) I. Verse 26, like verse 24, is written in stairlike parallelism. A. Psalm 68:24, 26, Your procession has come into view, O God, the procession of my God and King into the sanctuary. Praise God in the great congregation; praise the LORD in the assembly of Israel. (NIV) II. The repetition of the command praise God and praise the LORD is used for emphasis. III. In the great congregation and in the assembly of Israel refer to the convocations of people for special occasions (Lev. 23:3-36, NASB). A. Leviticus 23:3-36, "'There are six days when you may work, but the seventh day is a Sabbath of rest, a day of sacred assembly. You are not to do any work; wherever you live, it is a Sabbath to the LORD. "'These are the LORD's appointed feasts, the sacred assemblies you are to proclaim at their appointed times: The LORD's Passover begins at twilight on the fourteenth day of the first month. On the fifteenth day of that month the LORD's Feast of Unleavened Bread begins; for seven days you must eat bread made without yeast. On the first day hold a sacred assembly and do no regular work. For seven days present an offering made to the LORD by fire. And on the seventh day hold a sacred assembly and do no regular work.'" The LORD said to Moses, "Speak to the Israelites and say to them: 'When you enter the land I am going to give you and you reap its harvest, bring to the priest a sheaf of the first grain you harvest. He is to wave the sheaf before the LORD so it will

36 36 be accepted on your behalf; the priest is to wave it on the day after the Sabbath. On the day you wave the sheaf, you must sacrifice as a burnt offering to the LORD a lamb a year old without defect, together with its grain offering of two-tenths of an ephah of fine flour mixed with oil an offering made to the LORD by fire, a pleasing aroma and its drink offering of a quarter of a hin of wine. You must not eat any bread, or roasted or new grain, until the very day you bring this offering to your God. This is to be a lasting ordinance for the generations to come, wherever you live. "'From the day after the Sabbath, the day you brought the sheaf of the wave offering, count off seven full weeks. Count off fifty days up to the day after the seventh Sabbath, and then present an offering of new grain to the LORD. From wherever you live, bring two loaves made of two-tenths of an ephah of fine flour, baked with yeast, as a wave offering of firstfruits to the LORD. Present with this bread seven male lambs, each a year old and without defect, one young bull and two rams. They will be a burnt offering to the LORD, together with their grain offerings and drink offerings an offering made by fire, an aroma pleasing to the LORD. Then sacrifice one male goat for a sin offering and two lambs, each a year old, for a fellowship offering. The priest is to wave the two lambs before the LORD as a wave offering, together with the bread of the firstfruits. They are a sacred offering to the LORD for the priest. On that same day you are to proclaim a sacred assembly and do no regular work. This is to be a lasting ordinance for the generations to come, wherever you live. "'When you reap the harvest of your land, do not reap to the very edges of your field or gather the gleanings of your harvest. Leave them for the poor and the alien. I am the LORD your God.'" The LORD said to Moses, "Say to the Israelites: 'On the first day of the seventh month you are to have a day of rest, a sacred assembly commemorated with trumpet blasts. Do no regular