TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 68:1–6. His three-level outline is real structure in the source text, so it is rendered as structure.
In these verses,
I.David prays that God would appear in his glory,
1.For the confusion of his enemies (Psa 68:1, Psa 68:2): "Let God arise, as a judge to pass sentence upon them, as a general to take the field and do execution upon them; and let them be scattered, and flee before him, as unable to keep their ground, much less to make head against him. Let God arise, as the sun when he goes forth in his strength; and the children of darkness shall be scattered, as the shadows of the evening flee before the rising sun. Let them be driven away as smoke by the wind, which ascends as if it would eclipse the sun, but is presently dispelled, and there appears to remainder of it. Let them melt as wax before the fire, which is quickly dissolved." Thus does David comment upon Moses's prayer, and not only repeat it with application to himself and his own times, but enlarge upon it, to direct us how to make use of scripture-prayers. Nay, it looks further, to the Redeemer's victory over the enemies of this kingdom, for he was the angel of the covenant, that guided Israel through the wilderness. Note,
(1.)There are, and have been, and ever will be, such as are enemies to God and hate him, that join in with the old serpent against the kingdom of God among men and against the seed of the woman.
(2.)They are the wicked, and none but the wicked, that are enemies to God, the children of the wicked one.
(3.)Though we are to pray for our enemies as such, yet we are to pray against God's enemies as such, against their enmity to him and all their attempts upon his kingdom.
(4.)If God but arise, all his impenitent and implacable enemies, that will not repent to give him glory, will certainly and speedily be scattered, and driven away, and made to perish at his presence; for none ever hardened his heart against God and prospered. The day of judgment will be the day of the complete and final perdition of ungodly men (Pe2 3:7), who shall melt like wax before that flaming fire in which the Lord shall then appear, Th2 1:8.
2.For the comfort and joy of his own people (Psa 68:3): "Let the righteous be glad, that are now in sorrow; let them rejoice before God in his favourable presence. God is the joy of his people; let them rejoice whenever they come before God, yea, let them exceedingly rejoice, let them rejoice with gladness." Note, Those who rejoice in God have reason to rejoice with exceeding joy; and this joy we ought to wish to all the saints, for it belongs to them. Light is sown for the righteous.
II.He praises God for his glorious appearances, and calls upon us to praise him, to sing to his name, and extol him,
1.As a great God, infinitely great (Psa 68:4): He rides upon the heavens, by his name JAH. He is the spring of all the motions of the heavenly bodies, directs and manages them, as he that rides in the chariot sets it a-going, has a supreme command of the influences of heaven; he rides upon the heavens for the help of his people (Deu 33:26), so swiftly, so strongly, and so much above the reach of opposition. He rules these by his name Jah, or Jehovah, a self-existent self-sufficient being; the fountain of all being, power, motion, and perfection; this is his name for ever. When we thus extol God we must rejoice before him. Holy joy in God will very well consist with that reverence and godly fear wherewith we ought to worship him.
2.As a gracious God, a God of mercy and tender compassion. He is great, but he despises not any, no, not the meanest; nay, being a God of great power, he uses his power for the relief of those that are distressed, Psa 68:5, Psa 68:6. The fatherless, the widows, the solitary, find him a God all-sufficient to them. Observe how much God's goodness is his glory. He that rides on the heavens by his name Jah, one would think should immediately have been adored as King of kings and Lord of lords, and the sovereign director of all the affairs of states and nations; he is so, but this he rather glories in, that he is a Father of the fatherless. Though God be high, yet has he respect unto the lowly. Happy are those that have an interest in such a God as this. He that rides upon the heavens is a Father worth having; thrice happy are the people whose God is the Lord.
(1.)When families are bereaved of their head God takes care of them, and is himself their head; and the widows and the fatherless children shall find that in him which they have lost in the relation that is removed, and infinitely more and better. He is a Father of the fatherless, to pity them, to bless them, to teach them, to provide for them, to portion them. He will preserve them alive (Jer 49:11), and with him they shall find mercy, Hos 14:3. They have liberty to call him Father, and to plead their relation to him as their guardian, Psa 146:9; Psa 10:14, Psa 10:18. He is a judge or patron of the widows, to give them counsel and to redress their grievances, to own them and plead their cause, Pro 22:23. He has an ear open to all their complaints and a hand open to all their wants. He is so in his holy habitation, which may be understood either of the habitation of his glory in heaven (there he has prepared his throne of judgment, which the fatherless and widow have free recourse to, and are taken under the protection of, Psa 9:4, Psa 9:7), or of the habitation of his grace on earth; and so it is a direction to the widows and fatherless how to apply to God; let them go to his holy habitation, to his word and ordinances; there they may find him and find comfort in him.
(2.)When families are to be built up he is the founder of them: God sets the solitary in families, brings those into comfortable relations that were lonely, gives those a convenient settlement that were unsettled (Psa 113:9); he makes those dwell at home that were forced to seek for relief abroad (so Dr. Hammond), putting those that were destitute into a way of getting their livelihood, which is a very good way for man's charity, as it is of God's bounty.
3.As a righteous God,
(1.)In relieving the oppressed. He brings out those that are bound with chains, and sets those at liberty who were unjustly imprisoned and brought into servitude. No chains can detain those whom God will make free.
(2.)In reckoning with the oppressors: The rebellious dwell in a dry land and have no comfort in that which they have got by fraud and injury. The best land will be a dry land to those that by their rebellion have forfeited the blessing of God, which is the juice and fatness of all our enjoyments. The Israelites were brought out of Egypt into the wilderness, but were there better provided for than the Egyptians themselves, whose land, if Nilus failed them, as it sometimes did, was a dry land.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
"Let God rise up, and let His enemies be scattered" [Psalm 68:1]. Already this has come to pass, Christ has risen up, "who is over all things, God blessed for ever," [Romans 9:5] and His enemies have been dispersed through all nations, to wit, the Jews; in that very place, where they practised their enmities, being overthrown in war, and thence through all places dispersed: and now they hate, but fear, and in that very fear they do that which follows, "And let them that hate Him flee from His face." The flight indeed of the mind is fear. For in carnal flight, whither flee they from the face of Him who everywhere shows the efficacy of His presence? "Whither shall I depart," says he, "from Your Spirit, and from Your face whither shall I flee?" With mind, therefore, not with body, they flee; to wit, by being afraid, not by being hidden; and not from that face which they see not, but from that which they are compelled to see. For the face of Him has His presence in His Church been called....
Psalms: we need to stop singing “Jesus is my girlfriend” songs, and start singing Psalm 68. “God shall arise and by His might, put all His enemies to flight . . .” If you start singing psalms, you will find yourself singing things you have never sung before in your life. You will realize that the writers of contemporary praise choruses don’t have any enemies, and that the psalmists did have them. Just like we do.
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Summary
Psalms 68:1 stands as a potent and foundational declaration within one of the most majestic and triumphant psalms, often associated with a processional or military context. Attributed to King David, this verse functions as a powerful invocation for God to manifest His active presence and overwhelming power, leading to the utter defeat and dispersal of all who oppose Him and His righteous reign. It sets a tone of divine sovereignty, assured victory, and the dynamic intervention of the Almighty in the affairs of humanity, establishing His just and triumphant rule.
Context
Literary Context
Psalms 68 is a complex and multifaceted psalm, widely recognized as a triumphal hymn or national anthem celebrating God's glorious acts of salvation and His enthronement as King. The superscription attributes it to David, designating it "A Psalm or Song." Verse 1 acts as an ancient battle cry or liturgical invocation, immediately establishing the psalm's overarching theme of divine warfare and victory. The subsequent verses recount God's historical interventions, from the wilderness wanderings and the conquest of Canaan to the establishment of His dwelling in Zion, culminating in a grand vision of universal homage to God. This opening verse is not merely a prayer but a confident declaration of God's inevitable triumph, setting the stage for a sweeping narrative of divine power and the scattering of all adversaries.
Historical & Cultural Context
The phrase "Let God arise..." directly echoes an ancient Israelite liturgical formula used whenever the Ark of the Covenant, symbolizing God's active presence, was moved during the wilderness journeys, as recorded in Numbers 10:35. This strong echo suggests the psalm may have been composed for a significant event involving the Ark, such as its triumphant procession into Jerusalem by King David (2 Samuel 6) or a major military campaign. In ancient Near Eastern warfare, the presence and active intervention of a deity were believed to guarantee victory. This verse taps into the profound imagery of God as a divine warrior, leading His armies, and scattering His enemies before Him, a common and deeply reassuring motif in Israelite theology that underscored God's active involvement in the nation's defense and destiny.
Key Themes
This opening verse immediately introduces several pivotal themes that permeate Psalms 68 and the broader biblical narrative. Firstly, it powerfully underscores Divine Sovereignty and Power, portraying God not as a passive observer but as an active, decisive ruler whose mere "arising" causes chaos and dissolution among His foes. Secondly, it highlights the theme of Victory Over Enemies, emphasizing God's complete and overwhelming triumph over all who oppose His will or His people. This theme provides immense reassurance of God's protective nature and His unwavering commitment to justice. Finally, the verse speaks to God's Active Presence, implying His immediate and dynamic involvement in human affairs, bringing about deliverance and establishing His righteous order. This concept of an engaged God who fights for His people is foundational, echoing through passages like Exodus 14:14 where Moses declares, "The Lord shall fight for you, and ye shall hold your peace." It anticipates the ultimate triumph of God's kingdom, a theme woven throughout prophetic literature, such as Isaiah 40:3-5, which speaks of preparing the way for the Lord's glorious revelation.
Exposition and Analysis
Key Word Analysis
The Hebrew verb קוּם (qûwm), from which the jussive form יָקוּם (yaqum) is derived, means "to rise," "to stand up," or "to arise." In this context, it is not a request for God to awaken from slumber, but an emphatic jussive expressing a strong wish or command for God to manifest His active presence and power. It evokes the image of a warrior rising to action, preparing for battle, or a king taking his throne to issue a decree. It signifies a dynamic, decisive, and overwhelming intervention.
The Hebrew verb פּוּץ (pûwts), from which the jussive form יָפוּצוּ (yafutsu) is derived, means "to dash in pieces," "to be scattered," "to be dispersed," or "to be put to flight." This term vividly describes the disarray, rout, and utter defeat of the enemies. It suggests a complete and irreversible breaking apart, implying that God's mere presence is enough to cause panic and disintegration among His adversaries, leaving them without cohesion or strength.
The Hebrew verb נוּס (nûwç), from which the jussive form יָנוּסוּ (yanusu) is derived, means "to flit," "to vanish away," "to escape," or "to take flight." This word reinforces the imagery of the enemies' panicked retreat. Coupled with "scattered," it paints a picture of total collapse and abandonment of resistance, underscoring the swift and inevitable consequence of standing in opposition to the Almighty. Their flight is not merely a strategic withdrawal but a desperate, unorganized escape from God's overwhelming power.
Verse Breakdown
"Let God arise"
This is a powerful, imperative declaration, not a hesitant plea. It expresses a fervent desire and confident expectation that God will manifest His active, decisive presence. It evokes the image of God rising from His throne or preparing for battle, signifying His readiness to intervene forcefully in the affairs of the world and on behalf of His people. It is a profound statement of faith in God's dynamic sovereignty and His commitment to justice.
"let his enemies be scattered"
This clause describes the immediate and inevitable consequence of God's arising. The "enemies" are those who oppose God's will, His people, or His kingdom, whether human adversaries or spiritual forces of darkness. Their "scattering" implies complete disarray, disorganization, and utter defeat. It signifies a breaking of their power and unity, rendering them ineffective and without hope against the divine presence.
"let them also that hate him flee before him"
This phrase serves as a synonymous parallel to the previous clause, intensifying the imagery of defeat. "Them that hate him" are explicitly identified as those with malicious intent and active hostility towards God. Their "fleeing before him" emphasizes their panicked retreat in the face of His manifest power, highlighting their absolute inability to withstand His presence. It underscores the swift and inescapable judgment that awaits all who set themselves against the Creator.
Literary Devices
The opening verse of Psalms 68 employs several potent literary devices to convey its message of divine power and victory. The most prominent is the Imperative Mood ("Let God arise," "let his enemies be scattered," "let them... flee"), which functions as a jussive. This is not a mere request for God to act, but a declarative expectation and fervent invocation of His immediate and powerful intervention. Furthermore, the verse utilizes Synonymous Parallelism in the phrases "let his enemies be scattered" and "let them also that hate him flee before him." These two clauses express the same core idea—the comprehensive defeat of adversaries—using different but reinforcing language, thereby intensifying the impact and emphasizing the totality of the victory. There is also an element of Anthropomorphism in "Let God arise," which attributes human-like action (rising) to God, making His active intervention more vivid, relatable, and dynamically present. Finally, the verse functions as a powerful Liturgical Formula or Battle Cry, directly echoing the ancient wilderness cry from Numbers 10:35, imbuing it with profound historical weight and a sense of divine precedent for assured victory.
Theological and Thematic Connections
Psalms 68:1 encapsulates a core theological truth: God is not a passive deity but an active, sovereign King who intervenes decisively in history to establish His righteous rule and deliver His people. This verse affirms God's absolute authority over all forces, visible and invisible, that oppose His will. It speaks to the ultimate triumph of good over evil, light over darkness, and divine order over chaos. The "arising" of God signifies not just a physical movement but a dynamic manifestation of His divine attributes – His justice, power, and faithfulness – against all forms of wickedness and rebellion. This foundational declaration sets the stage for understanding God as the ultimate Victor, whose mere presence is sufficient to dismantle all opposition and bring about His desired ends.
Reflection and Application
Psalms 68:1 offers profound encouragement and a powerful model for prayer and faith in the life of a believer. In a world often marked by chaos, injustice, spiritual opposition, and personal struggles, this verse reminds us that our hope is firmly anchored in a God who is not distant or disengaged, but actively involved in the affairs of His creation. It calls us to adopt a posture of confident expectation, knowing that when we invoke God's manifest presence, His power is unleashed to overcome any obstacle. Whether facing personal struggles, spiritual warfare, societal injustices, or the daunting challenges of life, this declaration empowers us to pray boldly for God to "arise" – to intervene decisively, to scatter the forces of darkness, and to cause all that opposes His will to flee. It fosters a faith that trusts in God's ultimate victory, enabling us to walk with courage and assurance, knowing that the One who is for us is infinitely greater than all who could ever be against us, and that His triumph is certain.
Questions for Reflection
FAQ
Is "Let God arise" a literal command for God to wake up?
No, "Let God arise" is not a literal command for God to awaken from sleep. The Hebrew verb qûwm (קוּם), from which the jussive form yaqum (יָקוּם) is derived, means "to rise," "to stand up," or "to arise." In this context, it functions as a jussive, expressing a strong wish, an invocation, or a confident declaration. It signifies a fervent desire for God to manifest His active presence, power, and decisive intervention. It's akin to a general rising to lead an army or a king standing to issue a decree, indicating a dynamic and powerful movement into action. This phrase directly echoes the ancient Israelite battle cry found in Numbers 10:35, used whenever the Ark of the Covenant set out, symbolizing God's active leadership in battle and His readiness to fight for His people.
Who are "his enemies" and "them that hate him" in this context?
In the immediate context of Psalms 68, "his enemies" and "them that hate him" primarily refer to the literal adversaries of Israel – the nations and peoples who opposed God's chosen people and His divine purposes. This would include military foes and those who sought to undermine Israel's security and faith. However, biblically and theologically, these terms also extend to all forces that stand in opposition to God's righteous rule, His truth, and His kingdom. This encompasses spiritual enemies (like demonic forces), moral evil, injustice, sin, and any ideology or power structure that defies the Creator. Ultimately, anyone or anything that sets itself against God's will is considered an "enemy" in this broader sense, destined to be scattered and flee before His manifest presence, as seen in passages like Romans 8:7, which states that "the carnal mind is enmity against God."
Christ-Centered Fulfillment
Psalms 68:1 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The declaration "Let God arise" resonates deeply with the resurrection of Jesus, where God literally "arose" from the dead, definitively conquering sin, death, and the grave. This was the ultimate "scattering" of His enemies, as Colossians 2:15 powerfully proclaims, Christ "disarmed the powers and authorities and made a public spectacle of them, triumphing over them by the cross." The spiritual enemies of God—Satan, sin, and death—were decisively defeated through Christ's victory on the cross and His glorious resurrection. Furthermore, this verse foreshadows Christ's future return as the triumphant King, as vividly depicted in Revelation 19:11-16, when He will "arise" in final judgment, and all who hate Him will unequivocally "flee before Him." Every knee will bow and every tongue confess that Jesus Christ is Lord (Philippians 2:10-11), fulfilling the psalmist's ancient cry for God's ultimate and undeniable triumph over all opposition, ushering in His eternal kingdom where righteousness reigns supreme (Revelation 11:15).