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.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
For what is His place he has disclosed, when he says, "God that makes to dwell men of one mood in a house" [Psalm 68:6]: men of one mind, of one sentiment: this is the holy place of the Lord. For when he had said, "The Lord is in His holy place:" as though we were inquiring in what place, since He is everywhere wholly, and no place of corporal space contains Him; immediately he has subjoined somewhat, that we should not seek Him apart from ourselves, but rather being of one mood dwelling in a house, we should deserve that He also Himself deign to dwell among us. This is the holy place of the Lord, the thing that most men seek to have, a place where in prayer they may be hearkened unto....For as in a great house of a man, the Lord thereof does not abide in every place whatsoever, but in some place doubtless more private and honourable: so God dwells not in all men that are in His house (for He dwells not in the vessels of dishonour), but His holy place are they whom "He makes to dwell of one mood," or "of one manner, in a house." For what are called τρόποι in Greek, by both modi and mores (moods and manners), in Latin may be interpreted. Nor has the Greek writer, "Who makes to dwell," but only "makes to dwell." "The Lord," then, "is in His holy place."...
“As smoke vanishes, so may they vanish! As wax flows from the face of the fire, so may sinners perish from the face of God!” In those two verses, through a double simile, the punishment of sinners is foretold. The smoke is a dark gathering of mass that arises under that destructive flame. The higher the smoke rises up, the thinner it becomes throughout the void. Sinners are deservedly likened to smoke inasmuch as they produce smoke-bearing deeds from the flame of their wickedness. Although these deeds arise to heights, as their arrogance ensures, they must needs vanish like smoke by their own conceit. The other comparison to sinners follows. Wax is a soft and pliable substance gathered from honeycombs. It is dissolved by the heat of the fire so that its bodily nature is taken away from within. The image of wax is aptly applied to sinners because at the judgment sinners will be undone in this way before the face of God himself, just as the delicacy of wax is consumed by a nearby fire. And see that here he does not say that sinners, who must be tortured with everlasting fire, can be consumed here in their own substance (just as some of those in error attempt to say), but he says that they will perish before the face of God because they will never come to his grace and kindness. And note that the figure of speech in these verses is a parable, that is, a comparison of items dissimilar in kind, for smoke and wax are recognized to have been compared to sinners.
Concerning you, the defenders of idolatry, were these words spoken by the prophet. For a very, very little while and your place shall not be found, but “just as the smoke vanishes, and just as wax melts near a fire, so you will fail.” But, as touching the divine wisdom of the gospel, the Lord says, “Heaven and earth will pass away, but my words will not pass away.” And again the psalmist says, “You, Lord, in the beginning laid the foundation of the earth; and the heavens are the work of your hands. They shall perish, but you endure; and they all will wax old as does a garment, and you will fold them up as a vestment, and they shall be changed, but you are the same, and your years will not fail!” And those divine preachers of the coming of Christ, those wise fishers of the world, whose nets drew all people from the depths of deceit, whom you, in your wickedness and bondage to sin, do vilify, did by signs and wonders and manifold powers shine as the sun in the world, giving sight to the blind, hearing to the deaf, motion to the lame and life to the dead. Their shadows alone healed all the ailments of humankind. The devils, whom you dread as gods, they not only cast forth from people’s bodies but even drove out of the world itself by the sign of the cross, whereby they destroyed all sorcery and rendered witchcraft powerless. And these men, by curing every human disease by the power of Christ, and renewing all creation, are rightly admired as preachers of truth by all persons of sound mind.
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Summary
Psalms 68:6 is a profound declaration of God's sovereign character, revealing His active involvement in the lives of His people and the consequences for those who oppose Him. It beautifully portrays the Lord as a compassionate provider who brings belonging to the isolated, a mighty liberator who frees the oppressed, and a righteous judge who ensures desolation for the rebellious. This verse encapsulates core aspects of divine justice and mercy, underscoring God's unwavering commitment to His covenant people while demonstrating the stark reality of separation from His life-giving presence for those who choose defiance.
Context
Literary Context
Psalm 68 is a majestic and triumphant processional hymn, widely attributed to King David, celebrating God's glorious presence and victorious leadership over His people. It commences with a powerful invocation reminiscent of the wilderness march, "Let God arise, let his enemies be scattered" (Psalms 68:1), immediately establishing a tone of divine conquest and judgment against all adversaries. Directly preceding verse 6, the psalm highlights God's compassionate and just nature, describing Him as "A father of the fatherless, and a judge of the widows, is God in his holy habitation" (Psalms 68:5). Verse 6 seamlessly extends this dual portrayal of God as both a benevolent protector of the vulnerable and a formidable opponent of the wicked. It transitions from His tender care for the marginalized to His decisive action against those in bondage and those in rebellion, serving as a pivotal statement that illustrates the practical outworking of God's character described earlier in the psalm.
Historical & Cultural Context
This psalm is deeply rooted in the historical memory and cultural imagery of Israel's foundational experiences, particularly the Exodus from Egypt and their subsequent journey through the wilderness to the Promised Land. The declaration that God "bringeth out those which are bound with chains" directly evokes the miraculous liberation from Egyptian slavery, a defining event that forged Israel's identity as God's redeemed people. The "solitary" (Hebrew: yachid) would have resonated with individuals or groups marginalized within ancient Israelite society—orphans, widows, or even returning exiles—for whom family and community were the primary sources of security, identity, and social welfare. The "dry land" (Hebrew: tsechichah) vividly symbolizes the desolate, barren wilderness, a potent metaphor for divine judgment and separation from God's blessing, standing in stark contrast to the fertile "land flowing with milk and honey" promised to the obedient. This profound cultural understanding of community, freedom, and the severe consequences of rebellion against a covenant-keeping God would have resonated deeply with the original audience.
Key Themes
Psalms 68:6 significantly contributes to several overarching themes within Psalm 68 and the broader biblical narrative. Firstly, it powerfully articulates the theme of Divine Providence and Community, showcasing God's active and compassionate role in establishing belonging and security for the vulnerable. This reflects His inherent desire for humanity to flourish within relational contexts, aligning with God's design for the family as a foundational unit of society and His specific care for the marginalized, as seen in the Mosaic Law's provisions for the poor and the stranger (e.g., Deuteronomy 24:19-21). Secondly, the verse emphasizes Liberation and Deliverance, portraying God as the ultimate rescuer who breaks the bonds of captivity, whether physical, spiritual, or emotional. This theme is central to the Exodus narrative (e.g., Exodus 12) and is echoed throughout prophetic literature, promising freedom to captives (e.g., Isaiah 61:1). Finally, the verse highlights the theme of Divine Justice and Consequences for Rebellion, illustrating the stark contrast between God's blessing for the obedient and the desolation faced by those who persistently defy His will. This principle is a consistent thread throughout the Old Testament, from the curses in Deuteronomy for disobedience (e.g., Deuteronomy 28) to the warnings in the wisdom literature (e.g., Proverbs 13:15).
Exposition and Analysis
Key Word Analysis
This term refers to one who is "united, i.e. sole; by implication, beloved; also lonely." It conveys a profound sense of isolation, loneliness, or being utterly alone. It can refer to individuals without family, orphans, or those who are otherwise marginalized and lack social connection and support. The plural usage here suggests God's concern extends to all such individuals, not merely a singular case.
This word literally means "a house (in the greatest variation of applications, especially family, etc.)." It signifies the establishment of a secure, belonging, and nurturing environment. It implies not just a physical dwelling but the relational warmth and support found within a household or community, providing stability and identity to the isolated.
This feminine noun denotes "a parched region, i.e. the desert." This term vividly describes a desolate, barren place. In the biblical context, a "dry land" is often a metaphor for a place devoid of life, blessing, and God's presence. It stands in stark contrast to the fertile, well-watered lands associated with God's favor and covenant blessings.
Verse Breakdown
"God setteth the solitary in families"
This clause reveals God's compassionate and providential nature. He actively intervenes to alleviate loneliness and isolation, providing community, belonging, and security to those who are otherwise without support. This speaks to God's desire for human flourishing within relational structures, reflecting His own communal nature as Trinity. It suggests that God orchestrates circumstances or moves people to provide a "home" for the marginalized, whether literally or metaphorically through the community of faith.
"he bringeth out those which are bound with chains"
This phrase emphasizes God's role as a powerful liberator and redeemer. It points to His ability and willingness to free individuals or groups from various forms of bondage—physical captivity (like the Exodus), spiritual oppression, or even the chains of sin and despair. It highlights God's active intervention to break oppressive forces and grant true freedom, demonstrating His justice and power over all forms of enslavement.
"but the rebellious dwell in a dry [land]"
This final clause presents a stark contrast and a solemn warning. It underscores God's righteous judgment against those who willfully and persistently defy His will. "Rebellious" refers to those who resist divine authority and choose a path of disobedience. The consequence—dwelling in a "dry land"—symbolizes spiritual barrenness, desolation, a lack of blessing, and separation from God's life-giving presence and provision. It signifies a self-imposed exile from the richness of God's covenant relationship.
Literary Devices
The verse employs several powerful literary devices to convey its profound message. Antithesis is prominently featured, creating a sharp contrast between the fate of the solitary and the bound (who receive God's favor and liberation) and the rebellious (who face desolation). This highlights God's dual nature as both merciful provider and righteous judge. Symbolism is heavily utilized throughout the verse; "families" symbolize belonging, security, and blessing, while "chains" represent various forms of oppression and bondage. Most notably, "dry land" is a potent symbol of spiritual barrenness, judgment, and separation from God's life-giving presence, sharply contrasting with the fertile land of promise. The verse also employs a form of parallelism in its structure, presenting two positive, redemptive actions of God followed by a contrasting negative consequence for those who oppose Him, thereby reinforcing the thematic tension and the clarity of divine justice.
Theological and Thematic Connections
Psalms 68:6 profoundly illustrates God's active involvement in human affairs, demonstrating His character as both merciful and just. Theologically, it affirms divine sovereignty over social structures, personal freedom, and the ultimate destiny of individuals based on their posture towards Him. God's initiative to place the solitary in families speaks to His heart for community and His providential care for the marginalized, echoing the New Testament emphasis on the church as God's spiritual family where no one should be solitary. His liberation of the bound points to His redemptive power, a theme that culminates in Christ's work on the cross. Conversely, the consequence for the rebellious underscores the biblical principle of sowing and reaping, where persistent defiance of God inevitably leads to spiritual desolation and separation from His blessings.
Reflection and Application
Psalms 68:6 offers a multifaceted invitation to both comfort and introspection for the contemporary believer. It assures us that God is intimately concerned with our deepest needs for belonging and freedom. If you feel solitary, isolated, or longing for community, this verse is a powerful reminder that God actively works to place you in a "family," often through the local church, where you can find support, love, and purpose. Similarly, if you are struggling with any form of bondage—whether it be addiction, fear, past trauma, or spiritual oppression—this verse declares God's mighty power to break those chains and bring you into true liberty. It calls us to trust in His liberating hand and to seek His freedom. However, the verse also serves as a sober warning. It compels us to examine our hearts and ensure we are not walking in rebellion against God's revealed will. To persist in defiance is to choose a path of spiritual barrenness and separation from the very source of life and blessing. Our response should be one of humble obedience, embracing His provision, seeking His freedom, and aligning our lives with His righteous ways to experience the fullness of His abundant life.
Questions for Reflection
FAQ
Does "solitary" only refer to people who are literally alone, or can it have a broader meaning?
While "solitary" certainly includes those who are literally alone or without family, the Hebrew term (yâchîyd) can also encompass a broader sense of isolation or uniqueness. It can refer to individuals who feel profoundly lonely even within a crowd, or those who are marginalized, vulnerable, or lack a strong social support network. The verse highlights God's compassion for anyone experiencing a deep sense of aloneness or disconnectedness, emphasizing His desire to integrate them into a supportive "family" or community, which in a spiritual sense often refers to the church, the body of Christ (1 Corinthians 12:27).
Christ-Centered Fulfillment
Psalms 68:6 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the one who perfectly embodies God's compassionate desire to bring belonging to the solitary and freedom to the bound. Jesus, through His incarnation, entered into our human isolation and loneliness, becoming "a man of sorrows, and acquainted with grief" (Isaiah 53:3). He established a new family, the church, where all who believe are adopted as sons and daughters of God, no longer strangers or foreigners but fellow citizens with the saints and members of God's household (Ephesians 2:19). Furthermore, Christ is the ultimate liberator who breaks the most formidable chains—those of sin, death, and the power of the devil. His death on the cross and resurrection provide true freedom from spiritual bondage, enabling us to walk in newness of life (Romans 6:4). He declares, "If the Son therefore shall make you free, ye shall be free indeed" (John 8:36). Conversely, for those who persistently reject His gracious offer and remain in rebellion, the "dry land" of spiritual desolation and eternal separation from God's life-giving presence remains their tragic destiny, a consequence vividly depicted in the New Testament warnings against unbelief (John 3:36). Thus, Christ is both the compassionate provider of community and the powerful liberator, offering the only true escape from the dry land of rebellion into the abundant life found in Him.