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Commentary on Psalms 68 verses 15–21
David, having given God praise for what he had done for Israel in general, as the God of Israel (Psa 68:8), here comes to give him praise as Zion's God in a special manner; compare Psa 9:11. Sing praises to the Lord who dwelleth in Zion, for which reason Zion is called the hill of God.
I. He compares it with the hill of Bashan and other high and fruitful hills, and prefers it before them, Psa 68:15, Psa 68:16. It is true, Zion was but little and low in comparison with them, and was not covered over with flocks and herds as they were, yet, upon this account, it has the pre-eminence above them all, that it is the hill of God, the hill which he desires to dwell in, and where he chooses to manifest the tokens of his peculiar presence, Psa 132:13, Psa 132:14. Note, It is much more honourable to be holy to God than to be high and great in the world. "Why leap you, you high hills? Why do you insult over poor Zion, and boast of your own height? This is the hill which God has chosen, and therefore though you exceed it in bulk, and be first-rates, yet, because on this the royal flag is hoisted, you must all strike sail to it." Zion was especially honourable because it was a type of the gospel church, which is therefore called Mount Zion (Heb 12:22), and this is intimated here, when he said, The Lord will dwell in it for ever, which must have its accomplishment in the gospel Zion. There is no kingdom in the world comparable to the kingdom of the Redeemer, no city comparable to that which is incorporated by the gospel charter, for there God dwells and will dwell for ever.
II. He compares it with Mount Sinai, of which he had spoken (Psa 68:8), and shows that it has the Shechinah or divine presence in it as really, though not as sensibly, as Sinai itself had, Psa 68:17. Angels are the chariots of God, his chariots of war, which he make use of against his enemies, his chariots of conveyance, which he sends for his friends, as he did for Elijah (and Lazarus is said to be carried by the angels), his chariots of state, in the midst of which he shows his glory and power. They are vastly numerous: Twenty thousands, even thousands multiplied. There is an innumerable company of angels in the heavenly Jerusalem, Heb 12:22. The enemies David fought with had chariots (Sa2 8:4), but what were they, for number or strength, to the chariots of God? While David had these on his side he needed not to fear those that trusted in chariots and horses, Psa 20:7. God appeared on Mount Sinai, attended with myriads of angels, by whose dispensation the law was given, Act 7:53. He comes with ten thousands of saints, Deu 33:2. And still in Zion God manifests his glory, and is really present, with a numerous retinue of his heavenly hosts, signified by the cherubim between which God is said to dwell. So that, as some read the last words of the verse, Sinai is in the sanctuary; that is, the sanctuary was to Israel instead of Mount Sinai, whence they received divine oracles. Our Lord Jesus has these chariots at command. When the first-begotten was brought into the world it was with this charge, Let all the angels of God worship him (Heb 1:6); they attended him upon all occasions, and he is now among them, angels, principalities, and powers, being made subject to him, Pe1 3:22. And it is intimated in the New Testament that the angels are present in the solemn religious assemblies of Christians, Co1 11:10. Let the woman have a veil on her head because of the angels; and see Eph 3:10.
III. The glory of Mount Zion was the King whom God set on that holy hill (Psa 2:6), who came to the daughter of Zion, Mat 21:5. Of his ascension the psalmist here speaks, and to it his language is expressly applied (Eph 4:8): Thou hast ascended on high (Psa 68:18); compare Psa 47:5, Psa 47:6. Christ's ascending on high is here spoken of as a thing past, so sure was it; and spoken of to his honour, so great was it. It may include his whole exalted state, but points especially at his ascension into heaven to the right hand of the Father, which was as much our advantage as his advancement. For, 1. He then triumphed over the gates of hell. He led captivity captive; that is, he led his captives in triumph, as great conquerors used to do, making a show of them openly, Col 2:15. He led those captive who had led us captive, and who, if he had not interposed, would have held us captive for ever. Nay, he led captivity itself captive, having quite broken the power of sin and Satan. As he was the death of death, so he was the captivity of captivity, Hos 13:14. This intimates the complete victory which Jesus Christ obtained over our spiritual enemies; it was such that through him we also are more than conquerors, that is, triumphers, Rom 8:37. 2. He then opened the gates of heaven to all believers: Thou hast received gifts for men. He gave gifts to men, so the apostle reads it, Eph 4:8. For he received that he might give; on his head the anointing of the Spirit was poured, that from him it might descend to the skirts of his garments. And he gave what he had received; having received power to give eternal life, he bestows it upon as many as were given him, Joh 17:2. Thou hast received gifts for men, not for angels; fallen angels were not to be made saints, nor standing angels made gospel ministers, Heb 2:5. Not for Jews only, but for all men; whoever will may reap the benefit of these gifts. The apostle tells us what these gifts were (Eph 4:11), prophets, apostles, evangelists, pastors and teachers, the institution of a gospel ministry and the qualification of men for it, both which are to be valued as the gifts of heaven and the fruits of Christ's ascension. Thou hast received gifts in man (so the margin), that is, in the human nature which Christ was pleased to clothe himself with, that he might be a merciful and faithful high priest in things pertaining to God. In him, as Mediator, all fulness dwells, that from his fulness we might receive. To magnify the kindness and love of Christ to us in receiving these gifts for us, the psalmist observes, (1.) The forfeiture we had made of them. He received them for the rebellious also, for those that had been rebellious; so all the children of men had been in their fallen state. Perhaps it is especially meant of the Gentiles, that had been enemies in their minds by wicked works, Col 1:21. For them these gifts are received, to them they are given, that they might lay down their arms, that their enmity might be slain, and that they might return to their allegiance. This magnifies the grace of Christ exceedingly that through him rebels are, upon their submission, not only pardoned, but preferred. They have commissions given them under Christ, which some say, in our law, amounts to the reversing of an attainder. Christ came to a rebellious world, not to condemn it, but that through him it might be saved. (2.) The favour designed us in them: He received gifts for the rebellious, that the Lord God might dwell among them, that he might set up a church in a rebellious world, in which he would dwell by his word and ordinances, as of old in the sanctuary, that he might set up his throne, and Christ might dwell in the hearts of particular persons that had been rebellious. The gracious intention of Christ's undertaking was to rear up the tabernacle of God among men, that he might dwell with them and they might themselves be living temples to his praise, Eze 37:27.
IV. The glory of Zion's King is that he is a Saviour and benefactor to all his willing people and a consuming fire to all those that persist in rebellion against him, Psa 68:19-21. We have here good and evil, life and death, the blessing and the curse, set before us, like that (Mar 16:16), He that believes shall be saved; he that believes not shall be damned.
1.Those that take God for their God, and so give up themselves to him to be his people, shall be loaded with his benefits, and to them he will be a God of salvation. If in sincerity we avouch God to be our God, and seek to him as such, (1.) He will continually do us good and furnish us with occasion for praise. Having mentioned the gifts Christ received for us (Psa 68:18), fitly does he subjoin, in the next words, Blessed be the Lord; for it is owing to the mediation of Christ that we live, and live comfortably, and are daily loaded with benefits. So many, so weighty, are the gifts of God's bounty to us that he may be truly said to load us with them; he pours out blessings till there is no room to receive them, Mal 3:10. So constant are they, and so unwearied is he in doing us good, that he daily loads us with them, according as the necessity of every day requires. (2.) He will at length be unto us the God of salvation, of everlasting salvation, the salvation of God, which he will show to those that order their conversation aright (Psa 50:23), the salvation of the soul. He that daily loads us with benefits will not put us off with present things for a portion, but will be the God of our salvation; and what he gives us now he gives as the God of salvation, pursuant to the great design of our salvation. He is our God, and therefore he will be the God of eternal salvation to us; for that only will answer the vast extent of his covenant-relation to us as our God. But has he power to complete this salvation? Yes, certainly; for unto God the Lord belong the issues from death. The keys of hell and death are put into the hand of the Lord Jesus, Rev 1:18. He, having made an escape from death himself in his resurrection, has both authority and power to rescue those that are his from the dominion of death, by altering the property of it to them when they die and giving them a complete victory over it when they shall rise again; for the last enemy that shall be destroyed is death. And to those that shall thus for ever escape death, and shall find such an outlet from it as not to be hurt of the second death, to them surely deliverances from temporal death are mercies indeed and come from God as the God of their salvation. Co2 1:10.
2.Those that persist in their enmity to him will certainly be ruined (Psa 68:21): God shall wound the head of his enemies, - of Satan the old serpent (of whom it was by the first promise foretold that the seed of the woman should break his head, Gen 3:15), - of all the powers of the nations, whether Jews or Gentiles, that oppose him and his kingdom among men (Psa 110:6, He shall wound the heads over many countries), - of all those, whoever they are, that will not have him to reign over them, for those he accounts his enemies, and they shall be brought forth and slain before him, Luk 19:27. He will wound the hairy scalp of such a one as goeth on still in his trespasses. Note, Those who go on still in their trespasses, and hate to be reformed, God looks upon as his enemies and will treat them accordingly. In calling the head the hairy scalp perhaps there is an allusion to Absalom, whose bushy hair was his halter. Or it denotes either the most fierce and barbarous of his enemies, who let their hair grow, to make themselves look the more frightful, or the most fine and delicate of his enemies, who are nice about their hair: neither the one nor the other can secure themselves from the fatal wounds which divine justice will give to the heads of those that go on in their sins.
But this mountain he calls the "mountain of God, a mountain fruitful, a mountain full of curds" [Psalm 68:15], or "a mountain fat." But here what else would he call fat but fruitful? For there is also a mountain called by that name, that is to say, Selmon. But what mountain ought we to understand by "the mountain of God, a mountain fruitful, a mountain full of curds," but the same Lord Christ? Of whom also another Prophet says, "There shall be manifest in the last times the mountain of the Lord prepared on the top of the mountains"? [Isaiah 2:2] He is Himself the "Mountain full of curds," because of the babes to be fed with grace as though it were with milk; [1 Corinthians 3:1] a mountain rich to strengthen and enrich them by the excellence of the gifts; for even the milk itself whence curd is made, in a wonderful manner signifies grace; for it flows out of the overflowing of the mother's bowels, and of a sweet compassion unto babes freely it is poured forth. But in the Greek the case is doubtful, whether it be the nominative or the accusative: for in that language mountain is of the neuter gender, not of the masculine: therefore some Latin translators have not translated it, "unto the Mountain of God," but, "the Mountain of God." But I think, "unto Selmon the Mountain of God," is better, that is, "unto" the Mountain of God which is called Selmon: according to the interpretation which, as we best could, we have explained above.
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SUMMARY
Psalms 68:15 presents a striking theological comparison between "the hill of God," understood as Mount Zion, and the imposing "hill of Bashan," a region renowned for its majestic mountains. This verse, situated within a triumphal psalm celebrating God's victorious procession and the establishment of His dwelling, subtly asserts that while Bashan may boast natural grandeur and physical height, Mount Zion's true supremacy and elevated status derive not from its geographical dimensions but from its divine election as the chosen sanctuary of the Almighty. It foreshadows the unique spiritual glory and preeminence that God bestows upon His chosen dwelling place.
CONTEXT
Literary Context: Psalms 68 functions as a magnificent processional psalm, likely composed for a significant national celebration such as the bringing of the Ark of the Covenant to Jerusalem or a triumphant military victory. It vividly recounts God's mighty acts, beginning with the Exodus and the wilderness journey (compare Psalm 68:7-8), and culminating in His establishment of a permanent dwelling place among His people. Verses 15-16 specifically pivot to underscore the unique significance of Mount Zion. The preceding verses describe God's triumphant march and the distribution of spoils, setting the stage for the declaration of His chosen abode. The comparison with Bashan in this verse serves to highlight Zion's unique spiritual preeminence in stark contrast to other naturally impressive peaks, a theme further developed in Psalm 68:16, where other mountains are depicted as "envying" Zion because of God's choice.
Historical & Cultural Context: Bashan was a fertile, elevated plateau region situated east of the Jordan River, famous in antiquity for its rich pastures, majestic oak forests, and impressive mountains, including the southern slopes of Mount Hermon. It was well-known for its strong, well-fed cattle, famously referred to as "bulls of Bashan" (e.g., Psalm 22:12). Geographically, the mountains of Bashan were indeed higher and more physically imposing than Mount Zion, which is a relatively modest hill in Jerusalem. Therefore, the comparison drawn in this verse is not about physical height or geographical grandeur but profoundly about spiritual significance and divine election. Mount Zion, despite its lesser physical stature, became the spiritual epicenter of Israel, the sacred place where God chose to establish His temple and manifest His presence. This divine choice elevated Zion above all other natural wonders, rendering it uniquely sacred and glorious in the eyes of the Israelites and in God's redemptive plan.
Key Themes: This verse contributes significantly to several foundational themes within Psalms 68 and the broader biblical narrative. Firstly, it powerfully underscores the theme of Divine Majesty and Supremacy, asserting that God's chosen dwelling possesses a spiritual majesty that transcends and even eclipses the natural grandeur of any other place. Secondly, it highlights the theme of God's Chosen Dwelling Place, emphasizing Mount Zion (Jerusalem) as the specific, sovereignly selected location where God chose to establish His presence among His people, a choice that renders it uniquely holy and central to His covenantal relationship with Israel (see also Psalm 78:68-69). Finally, the implied contrast between Zion and Bashan vividly illustrates the theme of Spiritual vs. Physical Grandeur, teaching that true significance and elevation are not measured by earthly attributes or physical impressiveness but by divine election, consecration, and the indwelling presence of God. This profound concept resonates throughout the wisdom literature and prophetic books, affirming that God often chooses the humble to display His glory, as seen in passages like Isaiah 2:2-3.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The psalmist employs several potent literary devices to convey the profound message of Psalms 68:15. Central to the verse is Juxtaposition, placing Mount Zion, "the hill of God," directly alongside the "hill of Bashan." This immediate side-by-side presentation invites a comparison that highlights the stark contrast between their respective glories – one derived from natural grandeur, the other from divine election. While the KJV inserts "is as," the underlying Hebrew often implies a Rhetorical Question or an Implied Assertion of Superiority, suggesting that Zion's spiritual height surpasses Bashan's physical height, rather than merely equaling it. The Repetition of "the hill of Bashan" serves to emphasize the sheer impressiveness of Bashan, thereby magnifying the significance of God's choice of Zion. This repetition also creates a rhythmic quality, reinforcing the grandeur of the mountains being described. Furthermore, there is an element of Paradox at play, where the physically modest Mount Zion is declared to be the truly "high" hill due to God's presence, contrasting with the naturally towering peaks of Bashan. This paradox underscores the theological truth that God's ways are not man's ways, and His choices often defy human expectations.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully articulates the theological principle that true greatness, significance, and elevation are not determined by physical or worldly metrics, but solely by God's sovereign choice and the transformative presence of His Spirit. While the mountains of Bashan were naturally impressive and physically imposing, Mount Zion's glory derived entirely from being the specific place where the Almighty chose to establish His dwelling and manifest His presence among His people. This divine election elevates Zion above all other mountains, making it uniquely sacred and the focal point of God's redemptive plan for Israel and, ultimately, for all nations. It teaches us that God often chooses the seemingly insignificant or humble to display His glory, transforming it into something profoundly majestic and eternally significant.
REFLECTION AND APPLICATION
Psalms 68:15 invites us to profoundly re-evaluate where we place our value and what we truly deem "high" or significant in our lives. In a world that often celebrates physical grandeur, material wealth, human achievement, or outward appearance, this verse redirects our gaze to the profound truth that God's presence is the ultimate, indeed the only, source of true glory and lasting elevation. Just as God chose a relatively humble hill in Jerusalem to establish His dwelling, He continues to choose and indwell those who are humble in spirit, transforming them into His sacred dwelling places. For believers today, this means recognizing that our true worth, spiritual majesty, and eternal significance come not from our own strength, status, accomplishments, or outward impressiveness, but from being sovereignly chosen by God and having His Holy Spirit reside within us. This indwelling presence makes us part of something far more glorious and enduring than any earthly mountain or human edifice. It calls us to live lives that reflect the majesty of the God who dwells in us, understanding that our significance is derived from His divine election and transforming power, enabling us to prioritize spiritual realities over fleeting physical appearances or worldly achievements.
Questions for Reflection
FAQ
What is the significance of comparing Mount Zion to the "hill of Bashan"?
Answer: The comparison in Psalms 68:15 is primarily theological and spiritual, not physical. Bashan was renowned for its genuinely tall and impressive mountains, representing natural grandeur, earthly strength, and a standard of physical majesty in the ancient world. Mount Zion, while historically and spiritually significant, is geographically a much lower and less imposing hill. By comparing "the hill of God" to Bashan, the psalmist asserts that Zion's greatness is not due to its physical height but to its divine election and the manifest presence of God. God chose Zion as His dwelling place, thereby imbuing it with a spiritual majesty that surpasses any natural wonder. It highlights that God's presence and sovereign choice are the ultimate source of true significance and elevation, a theme further emphasized in Psalm 68:16, where other mountains are depicted as "envying" Zion because of God's unique favor upon it.
Does Psalms 68:15 imply that Mount Zion is physically as tall as the mountains of Bashan?
Answer: No, the verse does not imply physical equality in height. Geographically, the mountains of Bashan (which include parts of the Mount Hermon range) are considerably taller than Mount Zion in Jerusalem. The KJV's interpretive phrase "is as" can be misleading if interpreted as a statement of literal physical equivalence. Instead, the Hebrew often suggests a rhetorical comparison or even a subtle assertion of spiritual superiority. The point is that Zion, though physically modest, possesses a spiritual grandeur and divine favor that makes it equally, if not more, "high" and majestic in God's eyes than the naturally towering peaks of Bashan. It's about spiritual supremacy and divine consecration, not geological measurement.
What does "the hill of God" mean in this context?
Answer: "The hill of God" (Hebrew: har Elohim) refers specifically to Mount Zion in Jerusalem, which God sovereignly chose as the site for His temple and His dwelling place among His people. The phrase signifies that this hill belongs to God, is consecrated by Him, and is imbued with His divine presence and majesty. It is "God's hill" not merely because He created it (as He created all hills), but because He specifically selected it, sanctified it, and made it the unique center of His earthly operations, revelation, and redemptive plan. This divine selection elevates Zion to an unparalleled status, distinguishing it from all other mountains, even those of greater physical stature like Bashan. This concept is foundational to the theology of Zion that permeates the Psalms and prophetic literature (e.g., Psalm 2:6).
CHRIST-CENTERED FULFILLMENT
Psalms 68:15, with its declaration of Mount Zion as "the hill of God" whose spiritual majesty surpasses even the imposing heights of Bashan, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Just as God chose a specific, seemingly unassuming hill to establish His earthly dwelling, so too did He choose to dwell fully among humanity in the person of Jesus. Christ is the true "hill of God," the very embodiment of God's presence and glory, for in Him "all the fullness of the Deity lives in bodily form" (Colossians 2:9). He is the ultimate temple, the living sanctuary where God perfectly dwells and meets with humanity, far surpassing any earthly structure or mountain. The spiritual supremacy of Zion, chosen by God, foreshadows the unique, unchallengeable supremacy of Christ, who is God incarnate (John 1:14). Through His sacrifice on Calvary (a hill outside Jerusalem) and His subsequent resurrection and ascension, Christ establishes a new, spiritual Zion—the church—where believers, indwelt by the Holy Spirit, become living stones in a spiritual house, built upon the cornerstone of Christ Himself (1 Peter 2:5). This new dwelling place, the New Jerusalem, ultimately descends from heaven, with God Himself dwelling among His people in perfect communion, making all things new and fulfilling the ancient longing for God's permanent, glorious presence (see Revelation 21:2-3). Thus, the spiritual elevation of Zion points directly to the unparalleled glory and dwelling presence of God found supremely in Christ and His redeemed people.