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 68:7–14. His two-level outline is real structure in the source text, so it is rendered as structure.
The psalmist here, having occasion to give God thanks for the great things he had done for him and his people of late, takes occasion thence to praise him for what he had done for their fathers in the days of old. Fresh mercies should put us in mind of former mercies and revive our grateful sense of them. Let it never be forgotten,
I.That God himself was the guide of Israel through the wilderness; when he had brought them out of their chains he did not leave them in the dry land, but he himself went before them in a march through the wilderness, Psa 68:7. It was not a journey, but a march, for they went as soldiers, as an army with banners. The Egyptians promised themselves that the wilderness had shut them in, but they were deceived; God's Israel, having him for their leader, marched through the wilderness and were not lost in it. Note, If God bring his people into a wilderness, he will be sure to go before them in it and bring them out of it. Sol 8:5.
II.That he manifested his glorious presence with them at Mount Sinai, Psa 68:8.
Never did any people see the glory of God, nor hear his voice, as Israel did, Deu 4:32, Deu 4:33. Never had any people such an excellent law given them, so expounded, so enforced. Then the earth shook, and the neighbouring countries, it is likely, felt the shock; terrible thunders there were, accompanied no doubt with thunder-showers, in which the heavens seemed to drop; while the divine doctrine dropped as the rain, Deu 32:2. Sinai itself, that vast mountain, that long ridge of mountains, was moved at the presence of God; see Jdg 5:4, Jdg 5:5; Deu 33:2; Hab 3:3. This terrible appearance of the Divine Majesty, as it would possess them with a fear and dread of him, so it would encourage their faith in him and dependence upon him. Whatever mountains of difficulty lay in the way of their happy settlement, he that could move Sinai itself could remove them, could get over them.
III.That he provided very comfortably for them both in the wilderness and in Canaan (Psa 68:9, Psa 68:10):
Thou didst send a plentiful rain and hast prepared of thy goodness for the poor. This may refer,
1.To the victualling of their camp with manna in the wilderness, which was rained upon them, as were also the quails (Psa 78:24, Psa 78:27), and it might be fitly called a rain of liberality or munificence, for it was a memorable instance of the divine bounty. This confirmed the camp of Israel (here called God's inheritance, because he had chosen them to be a peculiar treasure to himself) when it was weary and ready to perish: this confirmed their faith, and was a standing proof of God's power and goodness. Even in the wilderness God found a comfortable dwelling for Israel, which was his congregation. Or,
2.To the seasonable supplies granted them in Canaan, that land flowing with mild and honey, which is said to drink water of the rain of heaven, Deu 11:11. When sometimes that fruitful land was ready to be turned into barrenness, for the iniquity of those that dwelt therein, God, in judgment, remembered mercy, and sent them a plentiful rain, which refreshed it again, so that the congregation of Israel dwelt therein, and there was provision enough, even to satisfy their poor with bread. This looks further to the spiritual provision made for God's Israel; the Spirit of grace and the gospel of grace are the plentiful rain with which God confirms his inheritance, and from which their fruit is found, Isa 45:8. Christ himself is this rain, Psa 72:6. He shall come as showers that water the earth.
IV.That he often gave them victory over their enemies; armies, and kings of armies, appeared against them, from their first coming into Canaan, and all along in the times of the judges, till David's days, but, first or last, they gained their point against them, Psa 68:11, Psa 68:12, Psa 68:14. Observe here,
1.That God was their commander-in-chief: The Lord gave the word, as general of their armies. He raised up judges for them, gave them their commissions and instructions, and assured them of success. God spoke in his holiness, and then Gilead is mine.
2.That they had prophets, as God's messengers, to make known his mind to them. God gave them his word (the word of the Lord came unto them) and then great was the company of the preachers - prophets and prophetesses, for the word is feminine. When God has messages to send he will not want messengers. Or perhaps it may allude to the women's joining in the triumph when the victory was obtained, as was usual (Exo 15:20, Sa1 18:7), in which they took notice of the word of God, triumphing in that as much as in his works.
3.That their enemies were defeated, and put to confusion: Kings of armies did flee, did flee with the greatest terror and precipitation imaginable, did not fight and flee, but flee and flee, retired without striking a stroke; they fled apace, fled and never rallied again.
4.That they were enriched with the plunder of the field: She that tarried at home divided the spoil. Not only the men, the soldiers that abode by the stuff, who were, by a statute of distributions, to share the prey (Sa1 30:24), but even the women that tarried at home had a share, which intimates the abundance of spoil that should be taken.
5.That these great things which God did for them were sanctified to them and contributed to their reformation (Psa 68:14): When the Almighty scattered kings for her (for the church) she was white as snow in Salmon, purified and refined by the mercies of God; when the host went forth against the enemy they kept themselves from every wicked thing, and so the host returned victorious, and Israel by the victory were confirmed in their purity and piety. This account of Israel's victories is applicable to the victories obtained by the exalted Redeemer for those that are his, over death and hell. By the resurrection of Christ our spiritual enemies were made to flee, their power was broken, and they were for ever disabled to hurt any of God's people. This victory was first notified by the women (the she-publishers) to the disciples (Mat 28:7) and by them it was preached to all the world, while believers that tarry at home, that did not themselves contribute any thing towards it, enjoy the benefit of it, and divide the spoil.
V.That from a low and despised condition they had been advanced to splendour and prosperity.
When they were bond-slaves in Egypt, and afterwards when they were oppressed sometimes by one potent neighbour and sometimes by another, they did, as it were, lie among the pots or rubbish, as despised broken vessels, or as vessels in which there was no pleasure - they were black, and dirty, and discoloured. But God, at length, delivered them from the pots (Psa 81:6), and in David's time they were in a fair way to be one of the most prosperous kingdoms in the world, amiable in the eyes of all about them, like the wings of a dove covered with silver, Psa 68:13. "And so," says Dr. Hammond, "under Christ's kingdom, the heathen idolaters that were brought to the basest and most despicable condition of any creatures, worshipping wood and stone, and given up to the vilest lusts, should from that detestable condition be advanced to the service of Christ, and the practice of all Christian virtues, the greatest inward beauties in the world." It may be applied also to the deliverance of the church out of a suffering state and the comforts of particular believers after their despondencies.
Historical interpretation
Two Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Again, Aeschylus the tragedian, setting forth the power of God, does not shrink from calling him the Highest, in these words:Place God apart from mortals; and think not
That he is, like yourself, corporeal.
You know him not. Now he appears as fire,
Dread force; as water now; and now as gloom;
And in the beasts is dimly shadowed forth,
In wind, and cloud, in lightning, thunder, rain;
And minister to him the seas and rocks,
Each fountain and the water’s floods and streams.
The mountains tremble, and the earth, the vast
Abyss of sea, and towering height of hills,
When on them looks the Sovereign’s awful eye:
Almighty is the glory of the Most High God.
Does he not seem to you to paraphrase that text, “At the presence of the Lord the earth trembles”?
For the word of God declares that the preaching (although in itself true and most worthy of belief) is not enough to touch the human heart, unless God gives to the speaker a certain power and his words have a certain grace. It is only by divine agency that this takes place in those who speak effectively. The prophet says in Psalm 67 [LXX] that "the Lord will give a word with great power to them who preach." Then, if it should be granted with respect to certain points, that the same doctrines are found among the Greeks as in our own Scriptures, yet they do not possess the same power of attracting and influencing the souls of people to follow them. Therefore the disciples of Jesus, men ignorant so far as Greek philosophy is concerned, traveled through many countries of the world and impressed, agreeably to the desire of the Logos, each one of their hearers according to his desires, so that they received a moral improvement in proportion to their willingness to accept of that which is good.
And the divine Scriptures bear witness both to the preaching of the gospel by the apostles and to that by our Savior. David, on the one hand, says of the apostles, and perhaps also of the Evangelists, "The Lord shall give the word to them that preach good tidings with great power; the king of powers is of the beloved." At the same time he also teaches that it is not the composition of a speech and the utterance of sounds and the practiced beauty of speech that produce persuasion, but the provision of divine power.… Simon and Cleopas testify to this power and say, "Was not our heart burning on the road as he opened the Scripture to us?" And since the quantity of power God supplies to those who speak also differs, the apostles had great power in accordance with David's statement: "The Lord shall give the word to them that preach good tidings with great power."
Damasus cleansed not, Peter cleansed not, Ambrose cleansed not, Gregory cleansed not; for ours is the ministry, but the sacraments are yours. For human power cannot confer what is divine, but it is, O Lord, your gift and that of the Father, as you have spoken by the prophets, saying, “I will pour out of my Spirit on all flesh, and their sons and their daughters shall prophesy.” This is that typical dew from heaven, this is that gracious rain, as we read: “A gracious rain, dividing for his inheritance.” For the Holy Spirit is not subject to any foreign power or law but is the arbiter of his own freedom, dividing all things according to the decision of his own will, to each, as we read, individually as he wills.
“O God, when you went forth at the head of your people.” This accords with history, when God preceded his people as they marched out of Egypt. “When you marched through the wilderness.” God did not delay in the desert but passed through it. “The earth quaked; it rained from heaven at the presence of the God of Sinai.” “It rained from heaven”: that is, it rained manna. Sinai signifies temptation. God dwells, therefore, in those who are tempted and overcome temptation; in those who seek sensual gratification, however, he does not dwell. “A bountiful rain you showered down, O God, on your inheritance.” This refers to the law that was given through Moses. “You restored the land when it languished.” The law languished because no one was able to fulfill it except the Lord, who said, “I have not come to destroy the law but to fulfill.” HOMILIES ON THE.
"The Lord shall give the Word" [Psalm 68:11]: to wit, food for His animals which shall dwell therein. But what shall these animals work to whom He shall give the word? What but that which follows? "To them preaching the Gospel in much virtue." With what virtue, but with that strength wherein He leads forth men fettered? Perchance also here he speaks of that virtue, wherewith in preaching the Gospel they wrought wondrous signs. Who then "shall give the Word to men preaching the Gospel with much virtue"? "The King," he says, "of the virtues of the Beloved" [Psalm 68:12]. The Father therefore is King of the virtues of the Son. For the Beloved, when there is not specified any person that is beloved, by a substitution of name, of the Only Son is understood. Is not the Son Himself King of His virtues, to wit of the virtues serving Himself? Because with much virtue the King of Virtues shall give the Word to men preaching the Gospel, of Whom it has been said, "The Lord of Virtues, He is the King of Glory?" But his not having said King of Virtues, but "King of the Virtues of the beloved," is a most usual expression in the Scriptures, if any one observe: which thing chiefly appears in those cases where even the person's own name is already expressed, so that it cannot at all be doubted that it is the same person of whom something is said. Of which sort also is that which in the Pentateuch in many passages is found: "And Moses did it, as the Lord commanded Moses." He said not that which is usual in our expressions, And Moses did, as the Lord commanded him; but, "Moses did as the Lord commanded Moses," as if one person were the Moses whom He commanded, and another person the Moses who did, whereas it is the very same. In the New Testament such expressions are most difficult to find. [Romans 1:3-4] ..."The King," therefore, "of the virtues of the Beloved," thus may be understood, as if it were to be said, the King of His virtues, because both King of Virtues is Christ, and the Beloved is the very same Christ. However, this sense has not so great urgency, as that no other can be accepted: because the Father also may be understood as King of the virtues of His Beloved Son, to whom the Beloved Himself says, "All Mine are Yours, and Yours Mine." [John 17:10] But if perchance it is asked, whether God the Father of the Lord Jesus Christ can be called King also, I know not whether any one would dare to withhold this name from Him in the passage where the Apostle says, "But to the King of ages, immortal, invisible, the only God." [1 Timothy 1:17] Because even if this be said of the Trinity itself, therein is also God the Father. But if we do not carnally understand, "O God, Your Judgment to the King give Thou, and Your justice to the Son of the King:" I know not whether anything else has been said than, "to Your Son." King therefore is the Father also. Whence that verse of this Psalm, "King of the virtues of the Beloved;" in either way may be understood. When therefore he had said, "The Lord shall give the Word to men preaching the Gospel with much virtue:" because virtue itself by Him is ruled, and serves Him by whom it is given; the Lord Himself, he says, who shall give the Word to men preaching the Gospel with much virtue, is the King of the virtues of the Beloved.
“When you ventured forth in the midst of your people, O God, when you passed through the wilderness, earth shook and the heavens sent down drops.” Symmachus rendered it thus, “O God, when you went before your people, moving through the uninhabited land, earth shook and heaven sent down drops.” On the point of passing through that barren and uninhabited land, which had not yet felt the light’s ray, you disturbed the earth and shook it, and from heaven you sent down the shower of grace. Now, in the one case, this happened at the crucifixion. At that time the earth shook and the rocks broke open, and all the earth was disturbed on gaining the impression that the Creator of all was hung up on the cross; in the other case, after the return to heaven. At that time the grace of the Spirit came on the apostles, like drops of dew. Then, to teach Jews more clearly who was doing all this, he added, “at the presence of the God of Sinai, at the presence of the God of Israel.” The one who appeared to our forebears on Mount Sinai, he is saying, is the one who also shook the earth at the time of the passion to refute our folly and who made the gift of the Spirit.
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Summary
Psalms 68:11 powerfully declares God's divine initiative in delivering His authoritative word and celebrates the overwhelming, enthusiastic response of His people who widely disseminate and publish this message. It captures a moment of triumphant revelation and joyous proclamation, underscoring that God's truth is not to be confined but is meant for widespread, public declaration by a multitude of His faithful.
Context
Literary Context
Psalm 68 is a magnificent and complex psalm of triumph, often interpreted as a processional hymn celebrating God's glorious presence and victorious leadership. It depicts God as a mighty warrior leading His people to victory, marching through the wilderness, conquering enemies, and establishing His dwelling place among them in Zion. The psalm opens with an echo of the wilderness march, "Let God arise, let his enemies be scattered" (Psalm 68:1). It moves through historical allusions to the Exodus, the giving of the Law, God's provision for the needy (Psalm 68:5), and culminates in a vision of God's universal sovereignty and the nations bringing tribute to Jerusalem. Within this grand narrative of divine power and deliverance, verse 11 specifically highlights the means by which God's victories and decrees are made known, emphasizing the vital role of human messengers in proclaiming His truth.
Historical & Cultural Context
The psalm likely draws on various historical events, possibly a military victory, the procession of the Ark of the Covenant into Jerusalem (2 Samuel 6), or a general celebration of God's kingship. In ancient Israel, military victories were often celebrated with songs, dances, and public proclamations, particularly by women who would welcome returning warriors with praise and declare the good news of victory (e.g., Exodus 15:20-21 and 1 Samuel 18:6-7). The "publishing" of a word or decree was a significant act in the ancient Near East, often associated with royal edicts or declarations of war/peace. The imagery in Psalm 68:11 thus evokes a scene of jubilant, widespread announcement, fitting for a people celebrating a divine triumph and the revelation of God's will.
Key Themes
This verse powerfully contributes to several overarching themes within Psalm 68 and the broader biblical narrative. Firstly, it underscores the theme of Divine Revelation, asserting that God is the ultimate source of truth and communication, as "The Lord gave the word". This aligns with the understanding that God actively speaks and reveals Himself to humanity, whether through creation, law, prophecy, or direct intervention, as seen in passages like Hebrews 1:1-2. Secondly, it highlights the theme of Proclamation and Witness, emphasizing that God's word is not meant to be hidden but widely disseminated. The "great company" signifies the collective, enthusiastic human response to God's revelation, acting as heralds of His truth. Finally, it touches on God's Sovereignty and Victory, as the "word" given by the Lord is often associated with His decrees of triumph over enemies and His establishment of justice, which His people are then called to publish.
Exposition and Analysis
Key Word Analysis
This term (H562) refers to "something said," a promise, speech, thing, or word. Unlike davar (דָּבָר), which can be more general, ʼômer often emphasizes the spoken nature and authoritative weight of a divine pronouncement. In this context, it signifies God's specific, intentional revelation—a message, a command, or a declaration of victory that originates from His divine will and power. It is not merely information but a potent, effective utterance, carrying the weight of divine authority.
The Hebrew word (H6635) typically means "a mass of persons," especially "organized for war (an army)," or a "host" or "multitude." While often used for military forces, it is also applied to heavenly hosts or large gatherings of people. In this verse, the KJV's "company" effectively conveys the sense of a large, organized, and perhaps even disciplined group. Many commentators, drawing on the cultural context of women celebrating victories (e.g., 1 Samuel 18:6-7), suggest that this "company" could specifically refer to a multitude of women returning from battle, singing and proclaiming the good news of God's triumph. This interpretation adds a layer of vibrant, joyful, and public celebration to the act of "publishing."
The verb (H1319) is a primitive root meaning "to be fresh," "to announce (glad news)," "to preach," or "to show forth (good) tidings." This is a crucial term, as it is the very root from which the New Testament concept of "gospel" (good news) is derived. It implies more than mere reporting; it suggests the enthusiastic, joyful, and public declaration of a message that brings joy, relief, or victory. The act of "publishing" is active, intentional, and meant to be heard by all, signifying a herald proclaiming an important, life-altering message.
Verse Breakdown
"The Lord gave the word"
This opening clause establishes the divine origin and ultimate authority of the message. God, referred to by the emphatic form of "Lord" (ʼĂdônây, H136), is the active subject, the initiator of revelation. The "word" (ʼômer, H562) is not a human invention or discovery but a direct impartation from the sovereign Lord. This highlights God's initiative in communicating with humanity and His desire for His truths to be known. It implies that the content of the message is inherently true, powerful, and worthy of proclamation because it emanates from the divine source, carrying divine efficacy.
"great [was] the company"
The word "[was]" is supplied by the translators, indicating the implied state of being. The emphasis here is on the sheer magnitude and impressive scale of those who responded. "Great" (rab, H7227) signifies a vast number or multitude, suggesting an overwhelming and perhaps unexpected outpouring of people. This isn't a small, select group, but a significant, perhaps even triumphant, assembly, underscoring the widespread and impactful nature of the subsequent action. It speaks to the abundant and enthusiastic response to God's revelation.
"of those that published [it]"
This final phrase describes the active response to God's word. The "company" is characterized by their role as heralds, those who "bring good news" or "proclaim glad tidings" (bâsar, H1319). The "it" refers back to "the word" that the Lord gave. This is not a passive reception but an active, enthusiastic, and public dissemination of the divine message. It implies a joyful declaration, a spreading of the news of God's victory, deliverance, or decree to all who would hear, transforming recipients into active messengers.
Literary Devices
Psalm 68:11 employs several powerful literary devices to convey its profound message. The phrase "The Lord gave the word" uses Metonymy, where "the word" stands for God's entire revelation, decree, or message of salvation and victory. There is also an element of Personification in the "word" being "given," as if it were a tangible gift or instruction imparted by God. The description of a "great company" immediately evokes Hyperbole, emphasizing the immense number of those proclaiming, creating a vivid image of a vast, jubilant multitude. The entire verse functions as a form of Imagery, painting a picture of a triumphant procession or celebration where divine truth is not whispered but shouted and sung by a throng of enthusiastic heralds. The choice of the verb bâsar ("published") is a subtle yet significant Allusion to the concept of "good news" or "gospel," foreshadowing its later theological significance and highlighting the joyful nature of the proclamation.
Theological and Thematic Connections
This verse lays a foundational principle for understanding divine revelation and human response: God initiates, and humanity proclaims. Theologically, it affirms God's sovereignty as the source of all truth and His desire to communicate that truth to His creation. It highlights the inherent value and power of God's "word" as something that demands a widespread and joyful announcement. The "great company" signifies the corporate responsibility and privilege of God's people to be His messengers, not merely passive recipients of His revelation but active participants in its dissemination. This prophetic impulse to declare God's truth, whether in victory or in warning, is a recurring theme throughout scripture, emphasizing that God's plan involves human partnership in spreading His message, echoing the call to be heralds of His good news.
Reflection and Application
Psalms 68:11 serves as a profound reminder of our calling as believers. It begins with God's initiative: "The Lord gave the word." This means our message is not of our own making, but a divine revelation, imbued with God's authority and power. Our task is not to invent truth but to faithfully transmit the truth He has already given. The verse then shifts to the human response, highlighting the "great company of those that published it." This challenges us to consider ourselves part of that vast, enthusiastic multitude. Are we actively and joyfully proclaiming the good news of God's redemptive work, His character, and His promises? In a world hungry for truth and hope, our individual and collective witness becomes a vital conduit for God's word to reach others. This "publishing" can take many forms: sharing our personal testimony, engaging in evangelism, living a life that reflects God's glory, or simply speaking words of truth and encouragement in our daily interactions. The power is in God's word, and the privilege is ours to be its heralds, ensuring that the divine message is heard far and wide.
Questions for Reflection
FAQ
What does "the word" specifically refer to in this context?
In Psalms 68:11, "the word" (Hebrew: ʼômer) refers to God's divine utterance, decree, or revelation. Given the context of Psalm 68 as a song of triumph, it likely encompasses the good news of God's victory over His enemies, His deliverance of His people, and His establishment of justice. It is the authoritative message that God Himself has spoken or revealed, which then becomes the content for His people to proclaim. It signifies a potent, divinely originated message that brings about a desired outcome or declares a significant truth, carrying the weight of divine authority.
Who is the "great company" mentioned in the verse?
The "great company" (Hebrew: tsâbâʼ) refers to a large multitude or host of people. While tsâbâʼ can mean "army," in this context, many scholars suggest it specifically alludes to the women who, in ancient Israelite culture, would celebrate military victories by singing, dancing, and proclaiming the good news (e.g., Exodus 15:20-21 after the Red Sea crossing, or 1 Samuel 18:6-7 after David's victory over Goliath). This interpretation emphasizes the joyful, public, and widespread nature of the proclamation, highlighting that the message of God's triumph is meant to be celebrated and declared by all who receive it. It represents the collective body of God's people enthusiastically responding to His revelation and becoming His heralds.
Christ-Centered Fulfillment
Psalms 68:11 finds its ultimate and most profound fulfillment in Jesus Christ and the mission of His Church. Jesus Himself is the ultimate "Word" that the Lord gave, as described in John 1:1, where He is identified as the eternal Logos, God incarnate, through whom all things were made and through whom God perfectly reveals Himself. The "word" given by the Lord is perfectly embodied in Christ's life, death, and resurrection, which constitute the "good news" or "gospel" (from the same Hebrew root bâsar as "published"). After His resurrection, Jesus commissioned His disciples, the nascent "company" of believers, to "go into all the world and proclaim the gospel to the whole creation" (Mark 16:15). This "great company" of those who publish has expanded throughout history, empowered by the Holy Spirit (Acts 1:8), to declare the glorious news of salvation through Christ. The message they publish is no longer just of military victory, but of spiritual triumph over sin and death, offering reconciliation with God, a message that is indeed "good news" to all who believe (Romans 1:16). Thus, the ancient psalmist's vision of a multitude proclaiming God's word finds its grand realization in the global mission of the Church to herald the saving work of Christ, the living Word.