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Commentary on Psalms 68 verses 1–6
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.
Who then is so profane and lacking in faith, who so insane by the fury of discord as either to believe that the unity of God, the garment of the Lord, the church of Christ can be torn asunder or to dare to do so? He warns us in the Gospel, and teaches, saying, “And there shall be one flock and one shepherd.” And does anyone think that there can be either many shepherds or many flocks in one place? Likewise the apostle Paul introducing this same unity to us beseeches and urges us in these words: “I beseech you, brothers,” he says, “by the name of our Lord Jesus Christ, that you all say the same thing, and that there be no dissensions among you but that you be perfectly united in the same mind and in the same judgment.” And again he says, “Bearing with one another in love, careful to preserve the unity of the Spirit, in the bond of peace.” Do you think that you can stand and live, withdrawing from the church and building for yourself other abodes and different dwellings, when it was said to Rahab, in whom the church was prefigured: “You shall gather your father and your mother and your brethren and the entire house of your father to your own self in your house, and it will be that everyone who goes out of the door of your house shall be his own accuser”;14 likewise, when the sacrament of the Passover contains nothing else in the law of the exodus than that the lamb that is slain in the figure of Christ be eaten in one house? God speaks, saying, “In one house it shall be eaten; you shall not carry the flesh outside of the house.” The flesh of Christ and what is holy to the Lord cannot be carried outside, and there is no other house for believers except the one church. This house, this hospice of unanimity, the Holy Spirit designates and proclaims, when he says, “God who makes those of one mind to dwell in his house.” In the house of God, in the church of Christ, those of one mind dwell; they persevere in concord and simplicity.
Such characters the Lord calls ravenous wolves that show themselves in sheep’s clothing. Avoid inconstancy and fickleness, pursue truth, sincerity, simplicity. The serpent is subtle and for that reason has been condemned to crawl. The just person is without pretense, such as was Jacob. Therefore, “the Lord makes the solitary to dwell in a house.” So in this great sea, which stretches wide its arms, “there are creeping things without number, creatures little and great.” Nevertheless, there is a certain wisdom among them and an orderly arrangement. Not only are we able to find fault with the fish, but there is also something worthy of imitation in them. How is it that all of the different species of fishes, having been allotted a place suitable for them, do not intrude on one another but stay within their own bounds? No surveyor apportioned the dwellings among them; they were not surrounded with walls or divided by boundaries; but what was useful for each was definitely and spontaneously settled. This bay gives sustenance to certain kinds of fish, and that one, to other kinds; and those that teem here are scarce elsewhere. No mountain extending upward with sharp peaks separates them; no river cuts off the means of crossing; but there is a certain law of nature that allots the habitat to each kind equally and justly according to its need.
What do I mean? If you ever wish to associate with someone, make sure that you do not give your attention to those who enjoy health and wealth and fame as the world sees it, but take care of those in affliction, those in critical circumstances, those in prison, those who are utterly deserted and enjoy no consolation. Put a high value on associating with these; for from them you shall receive much profit, you will be a better lover of the true wisdom, and you will do all for the glory of God. And if you must visit someone, prefer to pay this honor to orphans, widows and those in want rather than to those who enjoy reputation and fame. God has said, “I am the father of orphans and the protector of widows.” And again, “Judge for the fatherless, defend the widow. Then come and let us talk, says the Lord.”
Obviously, the time to pray is when we are all praying. Of course, you may pray privately whenever and as often as you choose. But do not, under the pretext of prayer, miss the lesson. You can always pray whenever you will, but you cannot always have a lesson at hand. Do not imagine that there is little to be gained by listening to the sacred lesson. The fact is that prayer is improved if our mind has been recently fed on reading and is able to roam among the thoughts of divine things that it has recently heard. The word of the Lord assures us that Mary, the sister of Martha, chose the better part when she sat at the feet of Jesus, listening intently to the word of God without a thought of her sister. We need not wonder, then, if the deacon in a clear voice like a herald warns all that, whether they are praying or bowing the knees, singing hymns or listening to the lessons, they should all act together. God loves “people of one manner” and, as was said before, “makes them to dwell in his house.” And those who dwell in this house are proclaimed by the psalm to be blessed, because they will praise God forever and ever. Amen.
"Exult ye in the sight of Him," O you to whom has been said, "Sing ye to God, psalm ye to the name of Him, a way make ye to Him that has ascended above the setting," also "exult in the sight of Him:" as if "sorrowful, yet always rejoicing." [2 Corinthians 6:10] For while you make a way to Him, while you prepare a way whereby He may come and possess the nations, you are to suffer in the sight of men many sorrowful things. But not only faint not, but even exult, not in the sight of men, but in the sight of God. "In hope rejoicing, in tribulation enduring:" [Romans 12:12] "exult ye in the sight of Him." For they that in the sight of men trouble you, "shall be troubled by the face of Him, the Father of orphans and Judge of widows" [Psalm 68:5]. For desolate they suppose them to be, from whom ofttimes by the sword of the Word of God [Matthew 10:34] both parents from sons, and husbands from wives, are severed: but persons destitute and widowed have the consolation "of the Father of orphans and Judge of widows:" they have the consolation of Him that say to Him, "For my father and my mother have forsaken me, but the Lord has taken up me:" and they that have hoped in the Lord, continuing in prayers by night and by day: [1 Timothy 5:5] by whose face those men shall be troubled when they shall have seen themselves prevail nothing, for that the whole world has gone away after Him. [John 12:19] For out of those orphans and widows, that is, persons destitute of partnership in this world's hope, the Lord for Himself does build a Temple: whereof in continuation he says, "The Lord is in His holy place."
“As smoke vanishes, so may they vanish! As wax flows from the face of the fire, so may sinners perish from the face of God!” In those two verses, through a double simile, the punishment of sinners is foretold. The smoke is a dark gathering of mass that arises under that destructive flame. The higher the smoke rises up, the thinner it becomes throughout the void. Sinners are deservedly likened to smoke inasmuch as they produce smoke-bearing deeds from the flame of their wickedness. Although these deeds arise to heights, as their arrogance ensures, they must needs vanish like smoke by their own conceit. The other comparison to sinners follows. Wax is a soft and pliable substance gathered from honeycombs. It is dissolved by the heat of the fire so that its bodily nature is taken away from within. The image of wax is aptly applied to sinners because at the judgment sinners will be undone in this way before the face of God himself, just as the delicacy of wax is consumed by a nearby fire. And see that here he does not say that sinners, who must be tortured with everlasting fire, can be consumed here in their own substance (just as some of those in error attempt to say), but he says that they will perish before the face of God because they will never come to his grace and kindness. And note that the figure of speech in these verses is a parable, that is, a comparison of items dissimilar in kind, for smoke and wax are recognized to have been compared to sinners.
Concerning you, the defenders of idolatry, were these words spoken by the prophet. For a very, very little while and your place shall not be found, but “just as the smoke vanishes, and just as wax melts near a fire, so you will fail.” But, as touching the divine wisdom of the gospel, the Lord says, “Heaven and earth will pass away, but my words will not pass away.” And again the psalmist says, “You, Lord, in the beginning laid the foundation of the earth; and the heavens are the work of your hands. They shall perish, but you endure; and they all will wax old as does a garment, and you will fold them up as a vestment, and they shall be changed, but you are the same, and your years will not fail!” And those divine preachers of the coming of Christ, those wise fishers of the world, whose nets drew all people from the depths of deceit, whom you, in your wickedness and bondage to sin, do vilify, did by signs and wonders and manifold powers shine as the sun in the world, giving sight to the blind, hearing to the deaf, motion to the lame and life to the dead. Their shadows alone healed all the ailments of humankind. The devils, whom you dread as gods, they not only cast forth from people’s bodies but even drove out of the world itself by the sign of the cross, whereby they destroyed all sorcery and rendered witchcraft powerless. And these men, by curing every human disease by the power of Christ, and renewing all creation, are rightly admired as preachers of truth by all persons of sound mind.
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SUMMARY
Psalms 68:5 profoundly reveals the character of God as the ultimate protector and advocate for the most vulnerable in society. From His exalted, holy dwelling, God actively assumes the roles of a compassionate father to the fatherless and a righteous judge for widows, demonstrating His unwavering commitment to justice, provision, and intimate care for those who lack earthly support and defense. This verse encapsulates divine compassion flowing from divine authority, assuring His people that His omnipotence is always exercised in perfect righteousness and profound empathy.
CONTEXT
Literary Context: Psalm 68 is a majestic and triumphant hymn, often interpreted as a celebration of God's victorious procession, possibly commemorating the movement of the Ark of the Covenant into Jerusalem or a significant military triumph. It recounts God's mighty acts throughout Israel's history, from the Exodus (/psalms/68-7 "Psalm 68:7 - God Leading His People Through the Wilderness") through the conquest and the establishment of His dwelling in Zion (/psalms/68-16 "Psalm 68:16 - God's Chosen Dwelling on Mount Zion", /psalms/68-18 "Psalm 68:18 - God Ascends on High with Captives"). Amidst declarations of God's overwhelming power over His enemies and His sovereignty over nations, verse 5 serves as a profound counterpoint, revealing that this majestic, all-powerful God is also intimately concerned with the plight of the marginalized. It highlights that His omnipotence is always exercised in perfect righteousness and compassion, particularly towards the weak and defenseless, grounding His grand acts of salvation in His personal care for individuals.
Historical & Cultural Context: In ancient Israelite society, the "fatherless" (orphans) and "widows" represented the quintessential examples of vulnerability and social marginalization. Without a male head of household, they often lacked legal protection, economic provision, and social standing, making them highly susceptible to exploitation and neglect. The Mosaic Law repeatedly commanded special care and justice for them, reflecting God's own heart and establishing a societal ethic of compassion (/deuteronomy/10-18 "Deuteronomy 10:18 - God's Love for the Alien, Fatherless, and Widow"). The phrase "holy habitation" refers to God's dwelling place, which could signify heaven itself, the Tabernacle, or later the Temple in Jerusalem. This emphasizes that God's protective and judicial actions do not stem from a distant, impersonal decree, but from His very presence and inherent holiness, assuring His people that His care is rooted in His eternal, unchangeable character and His active engagement with His creation.
Key Themes: Psalms 68:5 powerfully articulates several core theological themes within the broader narrative of God's character and interaction with humanity. Firstly, it underscores Divine Compassion and Providence, portraying God as the ultimate caregiver who personally intervenes for those without earthly protectors. The imagery of God as "a father" conveys a deep, nurturing, and protective love, highlighting His role as the ultimate provider and guardian for the vulnerable. Secondly, the verse emphasizes Unyielding Justice, depicting God as "a judge of the widows." This signifies His active commitment to ensuring fairness, upholding the rights of the oppressed, and rectifying wrongs, especially for those most susceptible to injustice. This aligns with the broader biblical emphasis on God's righteousness and His defense of the vulnerable, as seen in passages like Exodus 22:22. Finally, the phrase "God in his holy habitation" reinforces God's Presence and Authority, indicating that these attributes of care and justice flow directly from His divine nature and His exalted, sacred dwelling place. It assures believers that God's actions are not arbitrary but are rooted in His absolute sovereignty and purity, making His care for the marginalized an inherent aspect of His being.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 68:5 employs several powerful literary devices to convey its profound theological message. The most prominent is Metaphor, where God is presented as "a father of the fatherless" and "a judge of the widows." These are not literal biological or legal roles in the human sense, but powerful comparisons that ascribe to God the essential qualities of provision, protection, and justice that these human roles entail. This use of metaphor makes God's abstract attributes tangible and relatable, emphasizing His personal and intimate involvement in the lives of the vulnerable. The verse also utilizes Parallelism through the pairing of "fatherless" and "widows," which are frequently linked in biblical literature as archetypes of societal vulnerability, reinforcing the specific focus of God's care and highlighting the comprehensive nature of His compassion. Finally, the phrase "holy habitation" evokes strong Imagery, painting a picture of God's majestic and pure dwelling place, from which His righteous and compassionate actions originate. This imagery reinforces His authority and the divine source of His unwavering commitment to justice and care.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 68:5 profoundly articulates God's unwavering commitment to justice and compassion, especially for the most vulnerable members of society. This declaration reveals a fundamental aspect of God's character: He is not a distant, uncaring deity, but one who actively intervenes to protect and provide for those who lack earthly support. This theme resonates throughout the Old Testament, where the care of the fatherless, widows, and sojourners is often presented as a litmus test for true righteousness and obedience to God's covenant. It underscores the biblical principle that genuine faith is demonstrated through practical love and justice for the marginalized, reflecting God's own heart. This verse serves as a powerful reminder that God's immense power is always coupled with perfect righteousness and profound empathy, making Him the ultimate refuge and advocate for the oppressed, and calling His people to emulate His divine concern.
REFLECTION AND APPLICATION
Psalms 68:5 offers immense comfort and a profound challenge. For those who feel abandoned, alone, or oppressed, this verse is a beacon of hope, assuring them that the transcendent God of the universe sees their plight, hears their cries, and actively steps in as their Father and Judge. It reminds us that no one is truly fatherless or without an advocate when God is enthroned in His holy habitation, for His care is both intimate and sovereign. For believers, this verse is a powerful call to embody the character of God in our own lives. Just as God cares for the fatherless and widows, His followers are mandated to extend compassion, seek justice, and provide practical support for the vulnerable in their communities. Our faith is not merely intellectual assent but a lived reality that mirrors God's heart for the marginalized. It compels us to look beyond ourselves, to identify those in need, and to act as God's hands and feet, bringing His justice and love into a broken world, thereby participating in His divine mission of restoration.
Questions for Reflection
FAQ
Does "holy habitation" refer to heaven or the Temple?
Answer: The term "holy habitation" (Hebrew: me'on qodsho) can refer to both, encompassing a dual meaning. The primary sense often points to God's heavenly dwelling, His eternal throne room, which is inherently holy and from which He exercises His divine attributes. However, it also frequently refers to the earthly sanctuary where God's presence was manifested among His people, such as the Tabernacle or the Temple in Jerusalem (/psalms/26-8 "Psalm 26:8 - Love for God's Dwelling Place"). In either case, the emphasis is on the sacred, pure, and authoritative place from which God acts, assuring that His care for the fatherless and widows flows from His very essence and sovereign power, not from an arbitrary decision. It underscores that His justice and compassion are rooted in His divine holiness and unchangeable character.
CHRIST-CENTERED FULFILLMENT
Psalms 68:5 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. As the incarnate God, Jesus perfectly embodied the attributes of a "father of the fatherless" and a "judge of the widows." His earthly ministry was consistently characterized by His special care for the marginalized, the outcast, and the vulnerable, demonstrating God's compassionate heart in tangible ways (/matthew/25-31-46 "Matthew 25:31-46 - The Judgment of the Nations"). He healed the sick, fed the hungry, and extended grace to sinners, actively intervening on behalf of those society overlooked. Jesus promised His disciples that He would not leave them as "orphans" (/john/14-18 "John 14:18 - I Will Not Leave You as Orphans"), signifying His ongoing paternal care and presence through the Holy Spirit, ensuring that His followers are never truly alone. Furthermore, through His sacrificial death on the cross and His glorious resurrection, Christ became the ultimate advocate, interceding for us before the Father (/romans/8-34 "Romans 8:34 - Christ Intercedes for Us"). He is also the righteous Judge who will ultimately bring perfect justice to all creation (/john/5-22 "John 5:22 - The Father Has Committed All Judgment to the Son"). His "holy habitation" is now not merely a physical temple but His own resurrected body and, by extension, His Church, where He dwells among His people, continuing His work of compassion and justice through them (/john/1-14 "John 1:14 - The Word Became Flesh and Dwelt Among Us"). Thus, the promise of God's care for the vulnerable, declared in Psalms 68:5, is fully realized and perpetually active in the redeeming and reigning Christ.