TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 68:1–6. His three-level outline is real structure in the source text, so it is rendered as structure.
In these verses,
I.David prays that God would appear in his glory,
1.For the confusion of his enemies (Psa 68:1, Psa 68:2): "Let God arise, as a judge to pass sentence upon them, as a general to take the field and do execution upon them; and let them be scattered, and flee before him, as unable to keep their ground, much less to make head against him. Let God arise, as the sun when he goes forth in his strength; and the children of darkness shall be scattered, as the shadows of the evening flee before the rising sun. Let them be driven away as smoke by the wind, which ascends as if it would eclipse the sun, but is presently dispelled, and there appears to remainder of it. Let them melt as wax before the fire, which is quickly dissolved." Thus does David comment upon Moses's prayer, and not only repeat it with application to himself and his own times, but enlarge upon it, to direct us how to make use of scripture-prayers. Nay, it looks further, to the Redeemer's victory over the enemies of this kingdom, for he was the angel of the covenant, that guided Israel through the wilderness. Note,
(1.)There are, and have been, and ever will be, such as are enemies to God and hate him, that join in with the old serpent against the kingdom of God among men and against the seed of the woman.
(2.)They are the wicked, and none but the wicked, that are enemies to God, the children of the wicked one.
(3.)Though we are to pray for our enemies as such, yet we are to pray against God's enemies as such, against their enmity to him and all their attempts upon his kingdom.
(4.)If God but arise, all his impenitent and implacable enemies, that will not repent to give him glory, will certainly and speedily be scattered, and driven away, and made to perish at his presence; for none ever hardened his heart against God and prospered. The day of judgment will be the day of the complete and final perdition of ungodly men (Pe2 3:7), who shall melt like wax before that flaming fire in which the Lord shall then appear, Th2 1:8.
2.For the comfort and joy of his own people (Psa 68:3): "Let the righteous be glad, that are now in sorrow; let them rejoice before God in his favourable presence. God is the joy of his people; let them rejoice whenever they come before God, yea, let them exceedingly rejoice, let them rejoice with gladness." Note, Those who rejoice in God have reason to rejoice with exceeding joy; and this joy we ought to wish to all the saints, for it belongs to them. Light is sown for the righteous.
II.He praises God for his glorious appearances, and calls upon us to praise him, to sing to his name, and extol him,
1.As a great God, infinitely great (Psa 68:4): He rides upon the heavens, by his name JAH. He is the spring of all the motions of the heavenly bodies, directs and manages them, as he that rides in the chariot sets it a-going, has a supreme command of the influences of heaven; he rides upon the heavens for the help of his people (Deu 33:26), so swiftly, so strongly, and so much above the reach of opposition. He rules these by his name Jah, or Jehovah, a self-existent self-sufficient being; the fountain of all being, power, motion, and perfection; this is his name for ever. When we thus extol God we must rejoice before him. Holy joy in God will very well consist with that reverence and godly fear wherewith we ought to worship him.
2.As a gracious God, a God of mercy and tender compassion. He is great, but he despises not any, no, not the meanest; nay, being a God of great power, he uses his power for the relief of those that are distressed, Psa 68:5, Psa 68:6. The fatherless, the widows, the solitary, find him a God all-sufficient to them. Observe how much God's goodness is his glory. He that rides on the heavens by his name Jah, one would think should immediately have been adored as King of kings and Lord of lords, and the sovereign director of all the affairs of states and nations; he is so, but this he rather glories in, that he is a Father of the fatherless. Though God be high, yet has he respect unto the lowly. Happy are those that have an interest in such a God as this. He that rides upon the heavens is a Father worth having; thrice happy are the people whose God is the Lord.
(1.)When families are bereaved of their head God takes care of them, and is himself their head; and the widows and the fatherless children shall find that in him which they have lost in the relation that is removed, and infinitely more and better. He is a Father of the fatherless, to pity them, to bless them, to teach them, to provide for them, to portion them. He will preserve them alive (Jer 49:11), and with him they shall find mercy, Hos 14:3. They have liberty to call him Father, and to plead their relation to him as their guardian, Psa 146:9; Psa 10:14, Psa 10:18. He is a judge or patron of the widows, to give them counsel and to redress their grievances, to own them and plead their cause, Pro 22:23. He has an ear open to all their complaints and a hand open to all their wants. He is so in his holy habitation, which may be understood either of the habitation of his glory in heaven (there he has prepared his throne of judgment, which the fatherless and widow have free recourse to, and are taken under the protection of, Psa 9:4, Psa 9:7), or of the habitation of his grace on earth; and so it is a direction to the widows and fatherless how to apply to God; let them go to his holy habitation, to his word and ordinances; there they may find him and find comfort in him.
(2.)When families are to be built up he is the founder of them: God sets the solitary in families, brings those into comfortable relations that were lonely, gives those a convenient settlement that were unsettled (Psa 113:9); he makes those dwell at home that were forced to seek for relief abroad (so Dr. Hammond), putting those that were destitute into a way of getting their livelihood, which is a very good way for man's charity, as it is of God's bounty.
3.As a righteous God,
(1.)In relieving the oppressed. He brings out those that are bound with chains, and sets those at liberty who were unjustly imprisoned and brought into servitude. No chains can detain those whom God will make free.
(2.)In reckoning with the oppressors: The rebellious dwell in a dry land and have no comfort in that which they have got by fraud and injury. The best land will be a dry land to those that by their rebellion have forfeited the blessing of God, which is the juice and fatness of all our enjoyments. The Israelites were brought out of Egypt into the wilderness, but were there better provided for than the Egyptians themselves, whose land, if Nilus failed them, as it sometimes did, was a dry land.
Historical interpretation
Five Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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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.
"As smoke fails, let them fail" [Psalm 68:2]. For they lifted up themselves from the fires of their hatred unto the vapouring of pride, and against Heaven setting their mouth, and shouting, "Crucify, Crucify," [John 19:6] Him taken captive they derided, Him hanging they mocked: and being soon conquered by that very Person against whom they swelled victorious, they vanished away. "As wax melts from the face of fire, so let sinners perish from the face of God." Though perchance in this passage he has referred to those men, whose hard-heartedness in tears of penitence is dissolved: yet this also may be understood, that he threatens future judgment; because though in this world like smoke, in lifting up themselves, that is, in priding themselves, they have melted away, there will come to them at the last final damnation, so that from His face they will perish for everlasting, when in His own glory He shall have appeared, like fire, for the punishment of the ungodly, and the light of the righteous.
“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 68:2 powerfully articulates a fervent prayer for divine judgment against God's adversaries, employing vivid natural imagery to depict their effortless and complete dissolution in His presence. The verse serves as a triumphant declaration of God's ultimate sovereignty and His active role as a divine warrior who scatters His enemies, setting a foundational tone for the psalm's celebration of His mighty power, unwavering justice, and victorious procession. It underscores the profound vulnerability and transient nature of the wicked when confronted by the manifest glory and authority of the Almighty.
Context
Literary Context
Psalm 68 is a magnificent psalm of triumph, often characterized as a national hymn celebrating God's kingship and His victorious procession. It opens with a direct echo of the ancient battle cry associated with the movement of the Ark of the Covenant: "Let God arise, let his enemies be scattered" (compare with Numbers 10:35). This immediate invocation sets the stage for the psalm's central theme: God as the supreme warrior who actively intervenes on behalf of His people. Verse 2, therefore, functions as an immediate and powerful elaboration on this opening declaration, establishing the effortless and complete defeat of God's adversaries through vivid natural metaphors. It anticipates the subsequent recounting of God's mighty acts, from the Exodus to the establishment of His dwelling in Zion, framing them within the context of His ongoing triumph over all opposition.
Historical & Cultural Context
The imagery and themes within Psalm 68 resonate deeply with ancient Near Eastern concepts of divine warfare and the role of a nation's deity in battle. In Israel, Yahweh was uniquely understood as the supreme warrior who fought for His people. The Ark of the Covenant, often carried into battle, symbolized God's manifest presence among His army, and its movement was believed to precede divine intervention and victory. The "presence of God" (Hebrew: panim) would have evoked not merely His spatial proximity but His active, powerful, and often terrifying manifestation, akin to a theophany. The melting of wax before fire or the dispersal of smoke by wind would have been common, observable phenomena, making the metaphors immediately relatable and impactful for an ancient audience, emphasizing the utter futility of resisting an omnipotent deity. This context underscores the psalmist's confidence in God's historical and ongoing intervention against those who defy His righteous order.
Key Themes
Psalms 68:2 encapsulates several key themes central to the psalm and broader biblical theology. Firstly, it powerfully asserts Divine Sovereignty and Omnipotence, declaring that God's mere presence is sufficient to cause the wicked to perish, highlighting His absolute control over all creation and all opposition. This theme is foundational to understanding God's character throughout the Old Testament, from His initial acts of creation in Genesis 1 to His ultimate reign. Secondly, it emphasizes God as a Divine Warrior and Deliverer, who actively engages in battle on behalf of His people, scattering His enemies as easily as smoke. This theme is pervasive, from the triumph at the Red Sea in Exodus 15 to the prophetic visions of God's coming judgment. Thirdly, the verse speaks to Righteous Judgment and the Fate of the Wicked, portraying their ultimate vulnerability and transient nature in the face of God's holiness, a theme echoed in Psalm 1:6. Finally, implicitly, it underscores the Security and Vindication of the Righteous, as the perishing of God's enemies inherently ensures the safety and triumph of those who align themselves with Him.
Exposition and Analysis
Key Word Analysis
This word (H6227) signifies something insubstantial, transient, and easily dispersed. In the context of the verse, "smoke driven away" evokes an image of utter futility and effortless removal. Just as smoke cannot stand against a strong wind, so too the wicked cannot withstand God's power. It speaks to their ephemerality and lack of lasting substance when confronted by the divine, highlighting their ultimate insignificance in the face of God's might.
Wax (H1749) is known for its susceptibility to heat, melting and dissolving completely when exposed to fire. This imagery emphasizes the total destruction and dissolution of the wicked. It's not merely a scattering but a complete disintegration, leaving no trace. The vulnerability of wax before fire powerfully illustrates the absolute impotence of God's enemies in His presence, signifying a permanent and irreversible end.
Often translated as "face" or "countenance," pânîym (H6440) in the context of God signifies His direct, active, and manifest appearance or intervention. It implies more than just being in the vicinity; it refers to a powerful, unmediated encounter with the Divine. When the wicked perish "at the presence of God," it means they cannot endure His unveiled glory, holiness, and power, which inherently brings judgment upon unrighteousness. It is the very essence of God's being that causes their undoing.
Verse Breakdown
"As smoke is driven away, [so] drive [them] away"
This clause initiates a powerful simile, comparing the wicked to smoke. Smoke, by its very nature, is insubstantial, formless, and easily dispersed by wind. The psalmist's prayer is that God would act with similar ease and effectiveness, effortlessly scattering and removing His enemies. The passive nature of smoke being "driven away" highlights the active and overwhelming power of God as the agent of dispersion, emphasizing the utter futility of any resistance against Him.
"as wax melteth before the fire, [so] let the wicked perish at the presence of God."
This second clause continues and intensifies the similes, depicting a more complete and final destruction. Wax, when exposed to fire, does not merely scatter but utterly melts and dissolves, ceasing to exist in its original form. This portrays a profound and irreversible demise for the wicked. The crucial element here is "at the presence of God." It is not a physical battle or a prolonged struggle, but the mere, unmediated manifestation of God's being, His holiness, and His awesome power that causes the wicked to "perish," implying their complete and irreversible dissolution and ultimate judgment.
Literary Devices
Psalms 68:2 is rich in Imagery and Simile, employing two distinct comparisons to convey the fate of the wicked. The first Simile compares the wicked to "smoke" that is "driven away," evoking a visual image of something insubstantial and easily dispersed by an unseen force, symbolizing their transient nature and effortless removal. The second Simile intensifies this by likening the wicked to "wax" that "melteth before the fire," presenting a tactile and visual image of complete dissolution and destruction, implying a more profound and irreversible end. Both similes are structured in Parallelism, specifically synonymous parallelism, where the second line reinforces and amplifies the thought of the first, creating a cumulative effect of divine power and the inevitability of judgment. The repeated "so" emphasizes the direct cause-and-effect relationship between God's action and the wicked's demise. The entire verse functions as a powerful Metaphor for divine judgment, illustrating God's absolute sovereignty and the utter inability of evil to stand in His holy presence.
Theological and Thematic Connections
This verse profoundly speaks to the character of God as both righteous judge and mighty deliverer. It affirms His active involvement in the affairs of humanity, particularly in upholding justice and confronting evil. The imagery of smoke and melting wax underscores the absolute vulnerability of those who oppose God; their power, plans, and very existence are utterly insignificant and transient when confronted by His manifest presence. This is not merely a wish for vengeance but a confident declaration of divine justice, reflecting the conviction that God will ultimately set all things right. It provides immense comfort for the righteous who suffer under oppression, assuring them that God sees and will act, and serves as a sober warning for those who persist in unrighteousness, highlighting the inescapable consequences of defying the Almighty. It proclaims that God's holiness cannot tolerate unrighteousness in His presence, leading inevitably to the dissolution of all that opposes Him.
Reflection and Application
Psalms 68:2 offers a powerful lens through which to view God's sovereignty and our place within His cosmic order. For the believer, it provides immense comfort and assurance in times of injustice or oppression. When we witness the proliferation of evil or feel overwhelmed by the forces that seem to defy God, this verse reminds us that His presence alone is sufficient to dissolve all opposition. It calls us to trust in His perfect timing and His unwavering commitment to justice, rather than resorting to our own means of retribution. It encourages patience and steadfastness, knowing that the Lord will ultimately vindicate His people and His righteousness. For those who may be living in opposition to God, whether consciously or unconsciously, this verse serves as a profound and urgent warning. It highlights the fleeting nature of worldly power and the ultimate futility of resisting the Creator. It is a call to humility, repentance, and a turning towards the one whose presence brings either life or perishing. Ultimately, it invites us to align our lives with God's righteous ways, finding refuge and security in His enduring presence, recognizing that true flourishing comes only in submission to His loving and just rule.
Questions for Reflection
FAQ
Is this verse a call for believers to actively "drive away" or "perish" the wicked themselves?
No, this verse is fundamentally a prayer and a declaration of God's sovereign action, not a command for human retribution. The psalmist is appealing to God to act on His own behalf, demonstrating His power and justice. Throughout Scripture, vengeance is consistently portrayed as belonging to God alone (e.g., Deuteronomy 32:35). Believers are called to love their enemies, pray for them, and overcome evil with good (Romans 12:19-21). The "perishing" described here is a divine act, a consequence of God's holy presence confronting unrighteousness, not a human endeavor. Our role is to bear witness to God's truth and trust in His ultimate justice.
Who are "the wicked" referred to in this psalm?
In the context of the Psalms, "the wicked" (Hebrew: rasha', H7563) generally refers to those who are morally corrupt, rebellious against God's law, and actively oppose God's people and His righteous ways. They are characterized by their defiance of divine authority, their pursuit of injustice, and their rejection of God's truth. While often having historical or national enemies in mind, the term also carries a broader theological meaning, encompassing anyone whose life is lived in active opposition to God and His covenant. Their "perishing" signifies their ultimate failure and dissolution in the face of God's absolute power and holiness, illustrating that no unrighteousness can stand before the Creator.
Christ-Centered Fulfillment
Psalms 68:2 finds its ultimate and profound fulfillment in the person and work of Jesus Christ. While the psalm vividly portrays God's judgment against His enemies, Christ's first coming introduced a new dimension to God's "presence" – one of redemptive grace and salvation from the very judgment described. He is the Lamb of God who takes away the sin of the world, offering a way for humanity to escape the "perishing" that comes from God's holy presence by being reconciled to Him through faith. Through His atoning sacrifice, Jesus bore the judgment that was due to the wicked, providing a path to life for all who believe. However, the verse also powerfully anticipates Christ's second coming. When Jesus returns in glory, His manifest "presence" will indeed cause all unrighteousness and opposition to "perish" and be "driven away." He will come as the King of kings and Lord of lords, whose very appearance will consume evil and establish His eternal kingdom (2 Thessalonians 1:7-9). Thus, Christ is both the means by which we are saved from the judgment of God's presence and the ultimate embodiment of that powerful presence which will one day bring final dissolution to all wickedness, fulfilling the psalmist's prayer in its most comprehensive and definitive sense.