TRV
Translation
King James Version
Kings of armies did flee apace: and she that tarried at home divided the spoil.
Complete Jewish Bible
Kings and their armies are fleeing, fleeing, while the women at home divide the spoil.
Berean Standard Bible
“Kings and their armies flee in haste; she who waits at home divides the plunder.
American Standard Version
Kings of armies flee, they flee; And she that tarrieth at home divideth the spoil.
World English Bible Messianic
“Kings of armies flee! They flee!” She who waits at home divides the plunder,
Geneva Bible (1599)
Kings of the armies did flee: they did flee, and she that remained in the house, deuided the spoyle.
Young's Literal Translation
Kings of hosts flee utterly away, And a female inhabitant of the house apportioneth spoil.
In the KJVVerse 14,913 of 31,102
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Commentary on Psalms 68 verses 7–14
7 ¶ O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah:
8 The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel.
9 Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary.
10 Thy congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor.
11 The Lord gave the word: great was the company of those that published it.
12 Kings of armies did flee apace: and she that tarried at home divided the spoil.
13 Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold.
14 When the Almighty scattered kings in it, it was white as snow in Salmon.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–14. Public domain.
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Clement of AlexandriaAD 215
The Stromata Book 5
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”?
Ambrose of MilanAD 397
On the Holy Spirit 1.18
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.
JeromeAD 420
PSALMS 7
“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.
Augustine of HippoAD 430
Exposition on Psalm 68
"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.
Theodoret of CyrusAD 458
COMMENTARY ON THE PSALMS 68:6
“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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 68:12 powerfully illustrates God's overwhelming might and the surprising beneficiaries of His decisive triumphs. It paints a vivid scene where formidable enemy kings flee in panicked disarray, while those who remained safely at home, particularly women, are depicted as joyfully dividing the rich spoils of war. This verse underscores the Lord's supreme sovereignty, His ability to achieve victory through unexpected means, and the communal nature of the abundant blessings that flow from His divine intervention on behalf of His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 68:12 is rich with literary artistry, primarily employing Contrast and Irony to amplify its profound message. The stark Contrast between the "kings of armies" in panicked flight and "she that tarried at home" calmly dividing the spoils creates a powerful and memorable image of divine reversal. This vivid juxtaposition highlights the unexpected nature of God's victories, where the mighty are humbled and the seemingly weak are exalted. The Irony lies in the fact that those who did not participate in the dangerous work of battle are the ones enjoying its benefits, underscoring that the victory is entirely God's doing, not human effort or strength. Furthermore, the Imagery of fleeing kings and domestic women handling war spoils is vivid and evocative, painting a clear picture of total conquest and the subsequent peace and prosperity for God's people. The repetition in "did flee apace" also functions as Emphasis, intensifying the sense of a rapid, chaotic, and complete rout, leaving no doubt about the enemy's utter defeat.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates God's sovereign power to defeat all opposition and His generous nature in distributing the fruits of His victory widely among His people. It teaches that God's triumphs are not limited to the battlefield but extend to the well-being and provision of the entire community, including those who might seem least involved or most vulnerable. This communal sharing of blessings from divine victory is a recurring theme in Scripture, emphasizing that salvation and provision are corporate experiences, not solely individual. It foreshadows the comprehensive nature of God's redemptive work, where all who are part of His covenant community partake in the blessings secured by His mighty acts, demonstrating His faithfulness to His entire people.
REFLECTION AND APPLICATION
Psalm 68:12 offers profound encouragement and a powerful reminder of God's character for believers today. It assures us that our God is a mighty warrior who fights on behalf of His people, capable of overcoming any "kings of armies" – be they spiritual strongholds, overwhelming circumstances, or personal struggles that seem insurmountable. This verse invites us to rest in His power, knowing that the victory is His, and that we, as His children, are the beneficiaries of His triumph. It challenges us to consider how we might be "tarrying at home" in our daily lives, faithfully stewarding our callings, yet still fully partaking in the spoils of Christ's ultimate victory. It reminds us that our worth and our blessings are not solely tied to our visible "front-line" efforts but are generously bestowed upon all who belong to Him, inviting a posture of grateful reception and communal rejoicing in God's unfailing faithfulness and comprehensive provision.
Questions for Reflection
FAQ
What is the significance of "she that tarried at home" dividing the spoil?
Answer: The phrase "she that tarried at home" (נְוַת בַּיִת, n'vat bayit) literally refers to women, typically those who remained in the domestic sphere and did not participate in warfare. Their depiction as dividing the spoils is highly significant. It signifies the absolute totality and security of God's victory. When even the most vulnerable members of society, those not engaged in combat, are safely enjoying the benefits of conquest, it demonstrates that the peace is profound and the victory complete. This imagery underscores God's generous provision, ensuring that the blessings of His triumph extend to the entire community, not just the warriors. It also highlights the unexpected nature of God's ways, where those seemingly passive are nonetheless full beneficiaries of His mighty acts, as seen in Judges 5:30 where women are depicted sharing in the spoils.
Does this verse imply that God's people do not need to fight their own battles?
Answer: While Psalm 68:12 emphasizes God's sovereign power in achieving victory, it does not negate human responsibility or participation. Rather, it highlights that the ultimate power and decisive victory belong to God. In the context of Israel's history, God often commanded His people to go to battle, but He was the one who granted the victory (e.g., Deuteronomy 20:4). This verse specifically focuses on the outcome of God's intervention – the swift defeat of powerful enemies and the widespread distribution of blessings. For believers today, it encourages reliance on God's strength in spiritual warfare (as described in Ephesians 6:10-18) and trust that He ultimately secures the victory, allowing all His people to share in the benefits of Christ's triumph.
CHRIST-CENTERED FULFILLMENT
Psalm 68:12 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Just as God routed the "kings of armies" for Israel, Christ, through His crucifixion and glorious resurrection, decisively defeated the ultimate spiritual adversaries: sin, death, and the powers of darkness. The "kings of armies" who fled apace are powerfully paralleled by the spiritual principalities and powers that Christ disarmed and triumphed over on the cross, making a public spectacle of them (Colossians 2:15). The "spoil" of this cosmic victory is not material plunder but the immeasurable spiritual blessings of redemption, forgiveness, eternal life, and reconciliation with God. Crucially, "she that tarried at home" dividing the spoil beautifully illustrates how all believers, regardless of their visible "front-line" ministry or perceived spiritual strength, partake fully in the victory secured by Christ. Our salvation, justification, and every spiritual blessing in the heavenly places (Ephesians 1:3) are not earned through our own combat but are freely given as the glorious spoils of Christ's triumph. We, who were once powerless and alienated, now share in His inheritance (Ephesians 1:11) and are seated with Him in heavenly places (Ephesians 2:6), enjoying the peace and abundance of His decisive conquest.