Psalms 96

Psalms 96:1

God blesses

When God blesses His people, it means blessing for the whole earth (Psalms 67:6). The earth is now set free from the curse that came upon it because of man’s sin, which prevented it from yielding its full harvest (Genesis 3:17; Genesis 4:12; Romans 8:19-21). The earth now gives “its produce”, that is, the rich harvest that the earth will produce under the blessing of God to be enjoyed by everyone on earth (cf. Leviticus 26:4).

Spiritually, it means that faithfulness rises from the earth. The ‘produce’ of the earth consists not only of what grows from the earth, but also consists of the people and nations who faithfully serve God and praise Him.

The blessing with which God blesses His people cultivates fear or awe of Him among all people to “all the ends of the earth” (Psalms 67:7; cf. Jeremiah 33:9). Now the earth is still full of people who blaspheme and challenge God, or deny His existence. In the realm of peace, these people will not be present. In the realm of peace, only people who have come to be impressed by His majesty and bow down to it, either in sincerity or hypocrisy, will enter. During the realm of peace, people who openly blaspheme and challenge God will be judged immediately.

Psalms 96:3

Introduction

It has been thought that this psalm, this song (Psalms 68:1a), was made on the occasion of the bringing up of the ark to Mount Zion after its humiliating capture by the Philistines (1 Samuel 4:17; 22; 1 Samuel 5:1) and its stay in the house of Obed-edom (2 Samuel 6:1-2; 12-18). This bringing up of the ark is accompanied by music and song (1 Chronicles 15:27-28). Prophetically, we see in it a type of the deliverance the LORD gives by going to Zion, Jerusalem: “Listen! Your watchmen lift up [their] voices, they shout joyfully together; for they will see with their own eyes when the LORD restores Zion” (Isaiah 52:8; cf. Isaiah 30:30-31; Isaiah 31:4).

In fact, Psalms 68 is a summary and culmination of the previous psalms (Psalms 61-67). It is clearly a Messianic psalm. Psalms 68:18 is quoted by Paul in his letter to the Ephesians and applied to the ascension of the Lord Jesus (Ephesians 4:8).

The latter provides the key to understanding this psalm: this psalm is about the triumphal march of Christ (cf. Luke 24:44; John 5:39). The psalmist makes use of various exalted portions of the Old Testament, such as sayings of Moses, songs of Deborah and of Hannah, the book of Deuteronomy and even the prophecies of Balaam. Added to this is the fact that God is mentioned here by a multitude of names.

God rises

For “for the choir director” (Psalms 68:1a) see at Psalms 4:1.

It is “a Psalm. A Song of David”. It is the last “psalm” in the row of four psalms called “a song”. See further at Psalms 65:1.

The psalm begins majestically: “Let God arise” (Psalms 68:1b; cf. Psalms 44:26; 2 Chronicles 6:41). This is to say that God arises to go and act and fulfill Psalms 110 (Psalms 110:1b). These words recall what Moses said when the ark went up with the people in the wilderness (Numbers 10:35). The ark is the symbol of God’s presence and protection. It is His throne. God takes His place in front the people, at the head of His people. As a result, the enemies are scattered everywhere. “Those who hate Him” because they have no connection with Him, “flee before Him”.

When He arises in His majesty, He drives away His haters with the same ease with which “smoke is driven away” (Psalms 68:2). It is not an unequal battle, no, there is no battle at all, it is over before it begins (Psalms 2:5b-6). Just His arising, without speaking a word or taking any special action, causes the disappearance of His haters. Like expelled smoke, they disappear without leaving a trace of them (cf. Hosea 13:3). David uses another comparison. The enemies of God are also like wax that melts by fire (cf. Micah 1:4). No shape or resistance remains. So easily “the wicked perish before God” (cf. Isaiah 11:4b).

Psalms 96:4

Introduction

It has been thought that this psalm, this song (Psalms 68:1a), was made on the occasion of the bringing up of the ark to Mount Zion after its humiliating capture by the Philistines (1 Samuel 4:17; 22; 1 Samuel 5:1) and its stay in the house of Obed-edom (2 Samuel 6:1-2; 12-18). This bringing up of the ark is accompanied by music and song (1 Chronicles 15:27-28). Prophetically, we see in it a type of the deliverance the LORD gives by going to Zion, Jerusalem: “Listen! Your watchmen lift up [their] voices, they shout joyfully together; for they will see with their own eyes when the LORD restores Zion” (Isaiah 52:8; cf. Isaiah 30:30-31; Isaiah 31:4).

In fact, Psalms 68 is a summary and culmination of the previous psalms (Psalms 61-67). It is clearly a Messianic psalm. Psalms 68:18 is quoted by Paul in his letter to the Ephesians and applied to the ascension of the Lord Jesus (Ephesians 4:8).

The latter provides the key to understanding this psalm: this psalm is about the triumphal march of Christ (cf. Luke 24:44; John 5:39). The psalmist makes use of various exalted portions of the Old Testament, such as sayings of Moses, songs of Deborah and of Hannah, the book of Deuteronomy and even the prophecies of Balaam. Added to this is the fact that God is mentioned here by a multitude of names.

God rises

For “for the choir director” (Psalms 68:1a) see at Psalms 4:1.

It is “a Psalm. A Song of David”. It is the last “psalm” in the row of four psalms called “a song”. See further at Psalms 65:1.

The psalm begins majestically: “Let God arise” (Psalms 68:1b; cf. Psalms 44:26; 2 Chronicles 6:41). This is to say that God arises to go and act and fulfill Psalms 110 (Psalms 110:1b). These words recall what Moses said when the ark went up with the people in the wilderness (Numbers 10:35). The ark is the symbol of God’s presence and protection. It is His throne. God takes His place in front the people, at the head of His people. As a result, the enemies are scattered everywhere. “Those who hate Him” because they have no connection with Him, “flee before Him”.

When He arises in His majesty, He drives away His haters with the same ease with which “smoke is driven away” (Psalms 68:2). It is not an unequal battle, no, there is no battle at all, it is over before it begins (Psalms 2:5b-6). Just His arising, without speaking a word or taking any special action, causes the disappearance of His haters. Like expelled smoke, they disappear without leaving a trace of them (cf. Hosea 13:3). David uses another comparison. The enemies of God are also like wax that melts by fire (cf. Micah 1:4). No shape or resistance remains. So easily “the wicked perish before God” (cf. Isaiah 11:4b).

Psalms 96:5

The Righteous Rejoice

The rising of God has a totally different result for the righteous than it does for God’s enemies. They are “glad” (Psalms 68:3). With them, a tremendous joy arises. While the wicked perish “before God” (Psalms 68:2), the righteous “exult before God” and “rejoice with gladness”. The wicked are perished by the presence of God, but the righteous are with great and continually increasing joy in God’s presence. The heart is full of joy and gladness, which is exuberantly and constantly expressed.

The joy of the righteous turns into an appeal to sing to God, to sing praises to His Name (Psalms 68:4; cf. 2 Chronicles 20:1-30). The repetition indicates the intense desire to sing to Him. He is coming and a song must be “lifted up“ for Him, or better “a highway” must be cast up for Him “who rides through the deserts” (cf. Isaiah 40:3; Isaiah 62:10). To cast up a highway for Him means that the people remove all impediments to give God ample room in their lives.

It means repenting and giving Him His due place in their hearts. It is about highways in the heart (Psalms 84:5; Matthew 3:1-3). Heights must be lowered and valleys filled. The pride must disappear. The valleys, or lack of knowledge, must be filled. By the desert, Hebrew aravot, is meant the dry wilderness of Judea. This is a good description of the way of the Lord Jesus to Jerusalem in connection with the final battle. This word also appears in Isaiah 40: “Make smooth in the desert (arava – singular) a highway for our God” (Isaiah 40:3b). In the desert He has room to do His work.

Cast up a highway must be done because His Name is “LORD”. As has already been noted, in this second book of psalms the name LORD, Yahweh, is little used and substituted by God, Elohim. This is because the believing remnant is far away from Jerusalem. Now that God has arisen, and is on His way to His place of rest in Zion, the name LORD is used again. With this Name He has made Himself known to His people Israel only (Exodus 3:15). He is the God of the covenant with His people and He is going to fulfill all that He has committed Himself to through that covenant (Exodus 6:6-8). The awareness of this is cause to “exult before Him”.

The name “LORD”, Yahweh, occurs several times in this psalm. Furthermore, God, Elohim, Lord, Adonai, and Almighty, Shaddai, are mentioned throughout, for it is primarily about His supremacy, about His Divine ruling power. This God is all that Israel and all the nations need.

God is both an almighty Helper against enemies and a merciful “father of the fatherless and a judge for the widows” (Psalms 68:5; cf. Jeremiah 49:11). His people have been like orphans and also like a widow. The cause of this is their rejection of Him, which caused Him to leave them to themselves. But now He takes care of them (cf. Exodus 22:22-23; Deuteronomy 27:19).

Thus “is God in His holy habitation”, which is heaven (Jeremiah 25:30). That is, we now see revealed on earth that God is the Protector of the weak. In this context, the weak are the faithful remnant described as orphans and widows.

God is no different in His holy dwelling than He is in His actions on earth. Man’s actions in public are often different from those in his home, in the private sphere. With God it is not so. The holiness that marks His dwelling place also marks His actions on earth. He can be merciful to those in need because all His holy requirements have been met by His beloved Son, the Messiah and LORD of His people. He can be merciful to His people because of their confession and accept them into His holy presence.

He is a God Who “makes a home for the lonely” (Psalms 68:6). His people have been scattered and lonely. Now that He has taken care of His people, their members are together again as a household. Man was not created to be alone. God established the family in order to develop a sense of fellowship. In this way He wants to show the world the value He as a Father attaches to have fellowship with His children. It is good to keep an eye on God’s original in this regard as well, because the family as an institution of God has been rejected. The reason for this is that everything is about the satisfaction of individual needs.

God is also a God “who leads out the prisoners into prosperity”. The members of His people have been prisoners among the nations. Now God has set them free from captivity and brought them into the prosperity of the realm of peace. “The rebellious”, on the other hand, do not come into a land of prosperity, but “dwell in a parched land”, a land where there is a lack of everything (cf. Deuteronomy 21:18-21).

As an application for us, we know that after our deliverance from the bondage of sin, we have come to belong to the family of God’s children. We are “no longer strangers and aliens”, but we have become “fellow citizens with the saints, and are of God’s household” (Ephesians 2:19). We have been showered with spiritual, heavenly, and eternal blessings that we may enjoy in fellowship with the Father.

Psalms 96:6

The Righteous Rejoice

The rising of God has a totally different result for the righteous than it does for God’s enemies. They are “glad” (Psalms 68:3). With them, a tremendous joy arises. While the wicked perish “before God” (Psalms 68:2), the righteous “exult before God” and “rejoice with gladness”. The wicked are perished by the presence of God, but the righteous are with great and continually increasing joy in God’s presence. The heart is full of joy and gladness, which is exuberantly and constantly expressed.

The joy of the righteous turns into an appeal to sing to God, to sing praises to His Name (Psalms 68:4; cf. 2 Chronicles 20:1-30). The repetition indicates the intense desire to sing to Him. He is coming and a song must be “lifted up“ for Him, or better “a highway” must be cast up for Him “who rides through the deserts” (cf. Isaiah 40:3; Isaiah 62:10). To cast up a highway for Him means that the people remove all impediments to give God ample room in their lives.

It means repenting and giving Him His due place in their hearts. It is about highways in the heart (Psalms 84:5; Matthew 3:1-3). Heights must be lowered and valleys filled. The pride must disappear. The valleys, or lack of knowledge, must be filled. By the desert, Hebrew aravot, is meant the dry wilderness of Judea. This is a good description of the way of the Lord Jesus to Jerusalem in connection with the final battle. This word also appears in Isaiah 40: “Make smooth in the desert (arava – singular) a highway for our God” (Isaiah 40:3b). In the desert He has room to do His work.

Cast up a highway must be done because His Name is “LORD”. As has already been noted, in this second book of psalms the name LORD, Yahweh, is little used and substituted by God, Elohim. This is because the believing remnant is far away from Jerusalem. Now that God has arisen, and is on His way to His place of rest in Zion, the name LORD is used again. With this Name He has made Himself known to His people Israel only (Exodus 3:15). He is the God of the covenant with His people and He is going to fulfill all that He has committed Himself to through that covenant (Exodus 6:6-8). The awareness of this is cause to “exult before Him”.

The name “LORD”, Yahweh, occurs several times in this psalm. Furthermore, God, Elohim, Lord, Adonai, and Almighty, Shaddai, are mentioned throughout, for it is primarily about His supremacy, about His Divine ruling power. This God is all that Israel and all the nations need.

God is both an almighty Helper against enemies and a merciful “father of the fatherless and a judge for the widows” (Psalms 68:5; cf. Jeremiah 49:11). His people have been like orphans and also like a widow. The cause of this is their rejection of Him, which caused Him to leave them to themselves. But now He takes care of them (cf. Exodus 22:22-23; Deuteronomy 27:19).

Thus “is God in His holy habitation”, which is heaven (Jeremiah 25:30). That is, we now see revealed on earth that God is the Protector of the weak. In this context, the weak are the faithful remnant described as orphans and widows.

God is no different in His holy dwelling than He is in His actions on earth. Man’s actions in public are often different from those in his home, in the private sphere. With God it is not so. The holiness that marks His dwelling place also marks His actions on earth. He can be merciful to those in need because all His holy requirements have been met by His beloved Son, the Messiah and LORD of His people. He can be merciful to His people because of their confession and accept them into His holy presence.

He is a God Who “makes a home for the lonely” (Psalms 68:6). His people have been scattered and lonely. Now that He has taken care of His people, their members are together again as a household. Man was not created to be alone. God established the family in order to develop a sense of fellowship. In this way He wants to show the world the value He as a Father attaches to have fellowship with His children. It is good to keep an eye on God’s original in this regard as well, because the family as an institution of God has been rejected. The reason for this is that everything is about the satisfaction of individual needs.

God is also a God “who leads out the prisoners into prosperity”. The members of His people have been prisoners among the nations. Now God has set them free from captivity and brought them into the prosperity of the realm of peace. “The rebellious”, on the other hand, do not come into a land of prosperity, but “dwell in a parched land”, a land where there is a lack of everything (cf. Deuteronomy 21:18-21).

As an application for us, we know that after our deliverance from the bondage of sin, we have come to belong to the family of God’s children. We are “no longer strangers and aliens”, but we have become “fellow citizens with the saints, and are of God’s household” (Ephesians 2:19). We have been showered with spiritual, heavenly, and eternal blessings that we may enjoy in fellowship with the Father.

Psalms 96:7

The Righteous Rejoice

The rising of God has a totally different result for the righteous than it does for God’s enemies. They are “glad” (Psalms 68:3). With them, a tremendous joy arises. While the wicked perish “before God” (Psalms 68:2), the righteous “exult before God” and “rejoice with gladness”. The wicked are perished by the presence of God, but the righteous are with great and continually increasing joy in God’s presence. The heart is full of joy and gladness, which is exuberantly and constantly expressed.

The joy of the righteous turns into an appeal to sing to God, to sing praises to His Name (Psalms 68:4; cf. 2 Chronicles 20:1-30). The repetition indicates the intense desire to sing to Him. He is coming and a song must be “lifted up“ for Him, or better “a highway” must be cast up for Him “who rides through the deserts” (cf. Isaiah 40:3; Isaiah 62:10). To cast up a highway for Him means that the people remove all impediments to give God ample room in their lives.

It means repenting and giving Him His due place in their hearts. It is about highways in the heart (Psalms 84:5; Matthew 3:1-3). Heights must be lowered and valleys filled. The pride must disappear. The valleys, or lack of knowledge, must be filled. By the desert, Hebrew aravot, is meant the dry wilderness of Judea. This is a good description of the way of the Lord Jesus to Jerusalem in connection with the final battle. This word also appears in Isaiah 40: “Make smooth in the desert (arava – singular) a highway for our God” (Isaiah 40:3b). In the desert He has room to do His work.

Cast up a highway must be done because His Name is “LORD”. As has already been noted, in this second book of psalms the name LORD, Yahweh, is little used and substituted by God, Elohim. This is because the believing remnant is far away from Jerusalem. Now that God has arisen, and is on His way to His place of rest in Zion, the name LORD is used again. With this Name He has made Himself known to His people Israel only (Exodus 3:15). He is the God of the covenant with His people and He is going to fulfill all that He has committed Himself to through that covenant (Exodus 6:6-8). The awareness of this is cause to “exult before Him”.

The name “LORD”, Yahweh, occurs several times in this psalm. Furthermore, God, Elohim, Lord, Adonai, and Almighty, Shaddai, are mentioned throughout, for it is primarily about His supremacy, about His Divine ruling power. This God is all that Israel and all the nations need.

God is both an almighty Helper against enemies and a merciful “father of the fatherless and a judge for the widows” (Psalms 68:5; cf. Jeremiah 49:11). His people have been like orphans and also like a widow. The cause of this is their rejection of Him, which caused Him to leave them to themselves. But now He takes care of them (cf. Exodus 22:22-23; Deuteronomy 27:19).

Thus “is God in His holy habitation”, which is heaven (Jeremiah 25:30). That is, we now see revealed on earth that God is the Protector of the weak. In this context, the weak are the faithful remnant described as orphans and widows.

God is no different in His holy dwelling than He is in His actions on earth. Man’s actions in public are often different from those in his home, in the private sphere. With God it is not so. The holiness that marks His dwelling place also marks His actions on earth. He can be merciful to those in need because all His holy requirements have been met by His beloved Son, the Messiah and LORD of His people. He can be merciful to His people because of their confession and accept them into His holy presence.

He is a God Who “makes a home for the lonely” (Psalms 68:6). His people have been scattered and lonely. Now that He has taken care of His people, their members are together again as a household. Man was not created to be alone. God established the family in order to develop a sense of fellowship. In this way He wants to show the world the value He as a Father attaches to have fellowship with His children. It is good to keep an eye on God’s original in this regard as well, because the family as an institution of God has been rejected. The reason for this is that everything is about the satisfaction of individual needs.

God is also a God “who leads out the prisoners into prosperity”. The members of His people have been prisoners among the nations. Now God has set them free from captivity and brought them into the prosperity of the realm of peace. “The rebellious”, on the other hand, do not come into a land of prosperity, but “dwell in a parched land”, a land where there is a lack of everything (cf. Deuteronomy 21:18-21).

As an application for us, we know that after our deliverance from the bondage of sin, we have come to belong to the family of God’s children. We are “no longer strangers and aliens”, but we have become “fellow citizens with the saints, and are of God’s household” (Ephesians 2:19). We have been showered with spiritual, heavenly, and eternal blessings that we may enjoy in fellowship with the Father.

Psalms 96:8

The Righteous Rejoice

The rising of God has a totally different result for the righteous than it does for God’s enemies. They are “glad” (Psalms 68:3). With them, a tremendous joy arises. While the wicked perish “before God” (Psalms 68:2), the righteous “exult before God” and “rejoice with gladness”. The wicked are perished by the presence of God, but the righteous are with great and continually increasing joy in God’s presence. The heart is full of joy and gladness, which is exuberantly and constantly expressed.

The joy of the righteous turns into an appeal to sing to God, to sing praises to His Name (Psalms 68:4; cf. 2 Chronicles 20:1-30). The repetition indicates the intense desire to sing to Him. He is coming and a song must be “lifted up“ for Him, or better “a highway” must be cast up for Him “who rides through the deserts” (cf. Isaiah 40:3; Isaiah 62:10). To cast up a highway for Him means that the people remove all impediments to give God ample room in their lives.

It means repenting and giving Him His due place in their hearts. It is about highways in the heart (Psalms 84:5; Matthew 3:1-3). Heights must be lowered and valleys filled. The pride must disappear. The valleys, or lack of knowledge, must be filled. By the desert, Hebrew aravot, is meant the dry wilderness of Judea. This is a good description of the way of the Lord Jesus to Jerusalem in connection with the final battle. This word also appears in Isaiah 40: “Make smooth in the desert (arava – singular) a highway for our God” (Isaiah 40:3b). In the desert He has room to do His work.

Cast up a highway must be done because His Name is “LORD”. As has already been noted, in this second book of psalms the name LORD, Yahweh, is little used and substituted by God, Elohim. This is because the believing remnant is far away from Jerusalem. Now that God has arisen, and is on His way to His place of rest in Zion, the name LORD is used again. With this Name He has made Himself known to His people Israel only (Exodus 3:15). He is the God of the covenant with His people and He is going to fulfill all that He has committed Himself to through that covenant (Exodus 6:6-8). The awareness of this is cause to “exult before Him”.

The name “LORD”, Yahweh, occurs several times in this psalm. Furthermore, God, Elohim, Lord, Adonai, and Almighty, Shaddai, are mentioned throughout, for it is primarily about His supremacy, about His Divine ruling power. This God is all that Israel and all the nations need.

God is both an almighty Helper against enemies and a merciful “father of the fatherless and a judge for the widows” (Psalms 68:5; cf. Jeremiah 49:11). His people have been like orphans and also like a widow. The cause of this is their rejection of Him, which caused Him to leave them to themselves. But now He takes care of them (cf. Exodus 22:22-23; Deuteronomy 27:19).

Thus “is God in His holy habitation”, which is heaven (Jeremiah 25:30). That is, we now see revealed on earth that God is the Protector of the weak. In this context, the weak are the faithful remnant described as orphans and widows.

God is no different in His holy dwelling than He is in His actions on earth. Man’s actions in public are often different from those in his home, in the private sphere. With God it is not so. The holiness that marks His dwelling place also marks His actions on earth. He can be merciful to those in need because all His holy requirements have been met by His beloved Son, the Messiah and LORD of His people. He can be merciful to His people because of their confession and accept them into His holy presence.

He is a God Who “makes a home for the lonely” (Psalms 68:6). His people have been scattered and lonely. Now that He has taken care of His people, their members are together again as a household. Man was not created to be alone. God established the family in order to develop a sense of fellowship. In this way He wants to show the world the value He as a Father attaches to have fellowship with His children. It is good to keep an eye on God’s original in this regard as well, because the family as an institution of God has been rejected. The reason for this is that everything is about the satisfaction of individual needs.

God is also a God “who leads out the prisoners into prosperity”. The members of His people have been prisoners among the nations. Now God has set them free from captivity and brought them into the prosperity of the realm of peace. “The rebellious”, on the other hand, do not come into a land of prosperity, but “dwell in a parched land”, a land where there is a lack of everything (cf. Deuteronomy 21:18-21).

As an application for us, we know that after our deliverance from the bondage of sin, we have come to belong to the family of God’s children. We are “no longer strangers and aliens”, but we have become “fellow citizens with the saints, and are of God’s household” (Ephesians 2:19). We have been showered with spiritual, heavenly, and eternal blessings that we may enjoy in fellowship with the Father.

Psalms 96:9

God Goes Forth Before His People

In this section, David lists important events in the history of the people of God. He begins with God going forth before His people (Psalms 68:7; Exodus 13:21). God goes forth before them “through the wilderness” (cf. Isaiah 43:19). This refers to the wilderness journey of God’s people after they are delivered from Egypt, with the ark marching ahead of the people as a symbol of His presence (Numbers 10:33).

We see here a picture of the Lord Jesus going forth before His own. He does not walk behind the flock to chase them, but He goes forth before His sheep (John 10:4). He goes forth before the many sons of God to lead them as the Leader into full salvation (Hebrews 2:10). He has already gone forth as forerunner before His own in the sanctuary, to which He leads them (Hebrews 6:19-20).

God’s going forth before His people has been accompanied by the trembling of the earth (Psalms 68:8; cf. Judges 5:4). Prophetically this will be fulfilled during the battle for Jerusalem (Isaiah 29:6; Joel 3:16). When God appears, it does not leave nature unaffected. The heavens too respond by giving streams of rain of refreshment “at the presence of God”, as the next verse also says. The mighty Mount Sinai also trembles “at the presence of God, the God of Israel” (cf. Exodus 19:18). Sinai recalls the legislation, the disclosure of the conditions of God under which the people can receive the blessing (Nehemiah 9:13).

Then the people enter the land. There God sheds abroad “a plentiful rain” on the land (Psalms 68:9). It is the land that God has chosen as His inheritance. He confirmed it with His very mild rain by the time the land was parched. This will happen during the prophecy of the two witnesses who have the power “to shut up the sky, so that rain will not fall during the days of their prophesying” (Revelation 11:6). Then comes the moment, when the remnant has declared that the LORD is God, that the rain falls in abundance.

His “creatures settled in it” (Psalms 68:10), that is His people seen as a flock cared for by Him (cf. Ezekiel 36:38). God in His goodness has redeemed His property, His land, for His “poor” people, the people who are in such a miserable condition.

We can also apply this to us, who are also His own people (Titus 2:14). When we are poor and exhausted, we are encouraged and refreshed by the Lord Jesus. He works this through His Spirit and His Word. Both are compared to water. Christ shows us what we have become in Him to encourage us, and He shows us Who He is and will be present to refresh us.

The Lord “gives the command” (Psalms 68:11). What He commanded is not communicated. From the context we can think of the conquest of the land when it was taken. These are the “[good] tidings”, which He proclaims by “the women” who “are a great host” (cf. 1 Samuel 18:6-7). The messengers mention the good news of fleeing “kings of armies” (Psalms 68:12). We can think of Miriam, who sings with the women about the downfall of Pharaoh and his horsemen (Exodus 15:19-21) and of Deborah, who sings about the downfall of Sisera (Judges 5:24-27). Similarly, the women who proclaim the message of the resurrection of the Lord Jesus thereby bring the good news that death has been defeated.

To emphasize the power of this proclamation, it is repeated that the kings flee. They have been defeated (cf. Zechariah 12:6). The spoil captured from them by the victors who went out to fight is shared with the home front, with her “who remains at home” (cf. Judges 5:29-30), by whom the spoil is also further distributed. The dividing of the spoil (Zechariah 14:14) is an act of blessing as a result of a victory. God let the Lord Jesus do that as a reward for His victory on the cross (Isaiah 53:12).

“When you lie down among the sheepfolds” (Psalms 68:13) is literally “when you lie down among the cooking stones”. A sheepfold consists of a row of piled up stones. Those lying between them are the humblest of shepherds. The “cooking stones” can also refer to utensils in a kitchen. Those who lie between the stones are then the servants in the kitchen. In the context of the psalm, the expression indicates that the humblest shepherds or even the lowest servants will share in the spoils, so abundant is the spoil.

The comparison to “the wings of a dove covered with silver, and its pinions with glistening gold” speaks of the abundance of the spoils. Everything that glitters is not fake, but real silver and real gold. The wings represent protection. God has protected them.

The dove symbolizes faithfulness and the Holy Spirit in connection with the people, that is, the remnant (Song of Solomon 2:14). They have remained faithful to Him because of the power of the Holy Spirit. The silver speaks of the price paid for the redemption and reconciliation of the remnant. Christ paid the price (1 Peter 1:18-19). The glistening, or green-glossy gold speaks of the Divine glory seen in the renewal of nature. Green is the primary color of nature. This is a picture of the freshness of the new life that is the portion of all who belong to Christ.

The Almighty’s action results in the scattering of kings throughout the land (Psalms 68:14). His mighty victory is associated with snowing “in Zalmon”, a mountain near Shechem (Judges 9:47-48). Zalmon means “the dark one”, because of its multitude of tall trees. When it snows on this dark mountain – which is exceptional, because it almost never snows there – everything suddenly turns white. Thus, on that day, Israel will suddenly pass from the darkness of tribulation to the light of redemption. They will be transferred from darkness to the kingdom of light (cf. Colossians 1:13).

It has been assumed that this is a poetic description of the coldness of the death which due to the whiteness of the large number of corpses is reminiscent of snow. It may also mean that His great victory is a refreshment for the remnant, as a shower of snow is on the day of harvest (Proverbs 25:13).

Psalms 96:10

God Goes Forth Before His People

In this section, David lists important events in the history of the people of God. He begins with God going forth before His people (Psalms 68:7; Exodus 13:21). God goes forth before them “through the wilderness” (cf. Isaiah 43:19). This refers to the wilderness journey of God’s people after they are delivered from Egypt, with the ark marching ahead of the people as a symbol of His presence (Numbers 10:33).

We see here a picture of the Lord Jesus going forth before His own. He does not walk behind the flock to chase them, but He goes forth before His sheep (John 10:4). He goes forth before the many sons of God to lead them as the Leader into full salvation (Hebrews 2:10). He has already gone forth as forerunner before His own in the sanctuary, to which He leads them (Hebrews 6:19-20).

God’s going forth before His people has been accompanied by the trembling of the earth (Psalms 68:8; cf. Judges 5:4). Prophetically this will be fulfilled during the battle for Jerusalem (Isaiah 29:6; Joel 3:16). When God appears, it does not leave nature unaffected. The heavens too respond by giving streams of rain of refreshment “at the presence of God”, as the next verse also says. The mighty Mount Sinai also trembles “at the presence of God, the God of Israel” (cf. Exodus 19:18). Sinai recalls the legislation, the disclosure of the conditions of God under which the people can receive the blessing (Nehemiah 9:13).

Then the people enter the land. There God sheds abroad “a plentiful rain” on the land (Psalms 68:9). It is the land that God has chosen as His inheritance. He confirmed it with His very mild rain by the time the land was parched. This will happen during the prophecy of the two witnesses who have the power “to shut up the sky, so that rain will not fall during the days of their prophesying” (Revelation 11:6). Then comes the moment, when the remnant has declared that the LORD is God, that the rain falls in abundance.

His “creatures settled in it” (Psalms 68:10), that is His people seen as a flock cared for by Him (cf. Ezekiel 36:38). God in His goodness has redeemed His property, His land, for His “poor” people, the people who are in such a miserable condition.

We can also apply this to us, who are also His own people (Titus 2:14). When we are poor and exhausted, we are encouraged and refreshed by the Lord Jesus. He works this through His Spirit and His Word. Both are compared to water. Christ shows us what we have become in Him to encourage us, and He shows us Who He is and will be present to refresh us.

The Lord “gives the command” (Psalms 68:11). What He commanded is not communicated. From the context we can think of the conquest of the land when it was taken. These are the “[good] tidings”, which He proclaims by “the women” who “are a great host” (cf. 1 Samuel 18:6-7). The messengers mention the good news of fleeing “kings of armies” (Psalms 68:12). We can think of Miriam, who sings with the women about the downfall of Pharaoh and his horsemen (Exodus 15:19-21) and of Deborah, who sings about the downfall of Sisera (Judges 5:24-27). Similarly, the women who proclaim the message of the resurrection of the Lord Jesus thereby bring the good news that death has been defeated.

To emphasize the power of this proclamation, it is repeated that the kings flee. They have been defeated (cf. Zechariah 12:6). The spoil captured from them by the victors who went out to fight is shared with the home front, with her “who remains at home” (cf. Judges 5:29-30), by whom the spoil is also further distributed. The dividing of the spoil (Zechariah 14:14) is an act of blessing as a result of a victory. God let the Lord Jesus do that as a reward for His victory on the cross (Isaiah 53:12).

“When you lie down among the sheepfolds” (Psalms 68:13) is literally “when you lie down among the cooking stones”. A sheepfold consists of a row of piled up stones. Those lying between them are the humblest of shepherds. The “cooking stones” can also refer to utensils in a kitchen. Those who lie between the stones are then the servants in the kitchen. In the context of the psalm, the expression indicates that the humblest shepherds or even the lowest servants will share in the spoils, so abundant is the spoil.

The comparison to “the wings of a dove covered with silver, and its pinions with glistening gold” speaks of the abundance of the spoils. Everything that glitters is not fake, but real silver and real gold. The wings represent protection. God has protected them.

The dove symbolizes faithfulness and the Holy Spirit in connection with the people, that is, the remnant (Song of Solomon 2:14). They have remained faithful to Him because of the power of the Holy Spirit. The silver speaks of the price paid for the redemption and reconciliation of the remnant. Christ paid the price (1 Peter 1:18-19). The glistening, or green-glossy gold speaks of the Divine glory seen in the renewal of nature. Green is the primary color of nature. This is a picture of the freshness of the new life that is the portion of all who belong to Christ.

The Almighty’s action results in the scattering of kings throughout the land (Psalms 68:14). His mighty victory is associated with snowing “in Zalmon”, a mountain near Shechem (Judges 9:47-48). Zalmon means “the dark one”, because of its multitude of tall trees. When it snows on this dark mountain – which is exceptional, because it almost never snows there – everything suddenly turns white. Thus, on that day, Israel will suddenly pass from the darkness of tribulation to the light of redemption. They will be transferred from darkness to the kingdom of light (cf. Colossians 1:13).

It has been assumed that this is a poetic description of the coldness of the death which due to the whiteness of the large number of corpses is reminiscent of snow. It may also mean that His great victory is a refreshment for the remnant, as a shower of snow is on the day of harvest (Proverbs 25:13).

Psalms 96:11

God Goes Forth Before His People

In this section, David lists important events in the history of the people of God. He begins with God going forth before His people (Psalms 68:7; Exodus 13:21). God goes forth before them “through the wilderness” (cf. Isaiah 43:19). This refers to the wilderness journey of God’s people after they are delivered from Egypt, with the ark marching ahead of the people as a symbol of His presence (Numbers 10:33).

We see here a picture of the Lord Jesus going forth before His own. He does not walk behind the flock to chase them, but He goes forth before His sheep (John 10:4). He goes forth before the many sons of God to lead them as the Leader into full salvation (Hebrews 2:10). He has already gone forth as forerunner before His own in the sanctuary, to which He leads them (Hebrews 6:19-20).

God’s going forth before His people has been accompanied by the trembling of the earth (Psalms 68:8; cf. Judges 5:4). Prophetically this will be fulfilled during the battle for Jerusalem (Isaiah 29:6; Joel 3:16). When God appears, it does not leave nature unaffected. The heavens too respond by giving streams of rain of refreshment “at the presence of God”, as the next verse also says. The mighty Mount Sinai also trembles “at the presence of God, the God of Israel” (cf. Exodus 19:18). Sinai recalls the legislation, the disclosure of the conditions of God under which the people can receive the blessing (Nehemiah 9:13).

Then the people enter the land. There God sheds abroad “a plentiful rain” on the land (Psalms 68:9). It is the land that God has chosen as His inheritance. He confirmed it with His very mild rain by the time the land was parched. This will happen during the prophecy of the two witnesses who have the power “to shut up the sky, so that rain will not fall during the days of their prophesying” (Revelation 11:6). Then comes the moment, when the remnant has declared that the LORD is God, that the rain falls in abundance.

His “creatures settled in it” (Psalms 68:10), that is His people seen as a flock cared for by Him (cf. Ezekiel 36:38). God in His goodness has redeemed His property, His land, for His “poor” people, the people who are in such a miserable condition.

We can also apply this to us, who are also His own people (Titus 2:14). When we are poor and exhausted, we are encouraged and refreshed by the Lord Jesus. He works this through His Spirit and His Word. Both are compared to water. Christ shows us what we have become in Him to encourage us, and He shows us Who He is and will be present to refresh us.

The Lord “gives the command” (Psalms 68:11). What He commanded is not communicated. From the context we can think of the conquest of the land when it was taken. These are the “[good] tidings”, which He proclaims by “the women” who “are a great host” (cf. 1 Samuel 18:6-7). The messengers mention the good news of fleeing “kings of armies” (Psalms 68:12). We can think of Miriam, who sings with the women about the downfall of Pharaoh and his horsemen (Exodus 15:19-21) and of Deborah, who sings about the downfall of Sisera (Judges 5:24-27). Similarly, the women who proclaim the message of the resurrection of the Lord Jesus thereby bring the good news that death has been defeated.

To emphasize the power of this proclamation, it is repeated that the kings flee. They have been defeated (cf. Zechariah 12:6). The spoil captured from them by the victors who went out to fight is shared with the home front, with her “who remains at home” (cf. Judges 5:29-30), by whom the spoil is also further distributed. The dividing of the spoil (Zechariah 14:14) is an act of blessing as a result of a victory. God let the Lord Jesus do that as a reward for His victory on the cross (Isaiah 53:12).

“When you lie down among the sheepfolds” (Psalms 68:13) is literally “when you lie down among the cooking stones”. A sheepfold consists of a row of piled up stones. Those lying between them are the humblest of shepherds. The “cooking stones” can also refer to utensils in a kitchen. Those who lie between the stones are then the servants in the kitchen. In the context of the psalm, the expression indicates that the humblest shepherds or even the lowest servants will share in the spoils, so abundant is the spoil.

The comparison to “the wings of a dove covered with silver, and its pinions with glistening gold” speaks of the abundance of the spoils. Everything that glitters is not fake, but real silver and real gold. The wings represent protection. God has protected them.

The dove symbolizes faithfulness and the Holy Spirit in connection with the people, that is, the remnant (Song of Solomon 2:14). They have remained faithful to Him because of the power of the Holy Spirit. The silver speaks of the price paid for the redemption and reconciliation of the remnant. Christ paid the price (1 Peter 1:18-19). The glistening, or green-glossy gold speaks of the Divine glory seen in the renewal of nature. Green is the primary color of nature. This is a picture of the freshness of the new life that is the portion of all who belong to Christ.

The Almighty’s action results in the scattering of kings throughout the land (Psalms 68:14). His mighty victory is associated with snowing “in Zalmon”, a mountain near Shechem (Judges 9:47-48). Zalmon means “the dark one”, because of its multitude of tall trees. When it snows on this dark mountain – which is exceptional, because it almost never snows there – everything suddenly turns white. Thus, on that day, Israel will suddenly pass from the darkness of tribulation to the light of redemption. They will be transferred from darkness to the kingdom of light (cf. Colossians 1:13).

It has been assumed that this is a poetic description of the coldness of the death which due to the whiteness of the large number of corpses is reminiscent of snow. It may also mean that His great victory is a refreshment for the remnant, as a shower of snow is on the day of harvest (Proverbs 25:13).

Psalms 96:12

God Goes Forth Before His People

In this section, David lists important events in the history of the people of God. He begins with God going forth before His people (Psalms 68:7; Exodus 13:21). God goes forth before them “through the wilderness” (cf. Isaiah 43:19). This refers to the wilderness journey of God’s people after they are delivered from Egypt, with the ark marching ahead of the people as a symbol of His presence (Numbers 10:33).

We see here a picture of the Lord Jesus going forth before His own. He does not walk behind the flock to chase them, but He goes forth before His sheep (John 10:4). He goes forth before the many sons of God to lead them as the Leader into full salvation (Hebrews 2:10). He has already gone forth as forerunner before His own in the sanctuary, to which He leads them (Hebrews 6:19-20).

God’s going forth before His people has been accompanied by the trembling of the earth (Psalms 68:8; cf. Judges 5:4). Prophetically this will be fulfilled during the battle for Jerusalem (Isaiah 29:6; Joel 3:16). When God appears, it does not leave nature unaffected. The heavens too respond by giving streams of rain of refreshment “at the presence of God”, as the next verse also says. The mighty Mount Sinai also trembles “at the presence of God, the God of Israel” (cf. Exodus 19:18). Sinai recalls the legislation, the disclosure of the conditions of God under which the people can receive the blessing (Nehemiah 9:13).

Then the people enter the land. There God sheds abroad “a plentiful rain” on the land (Psalms 68:9). It is the land that God has chosen as His inheritance. He confirmed it with His very mild rain by the time the land was parched. This will happen during the prophecy of the two witnesses who have the power “to shut up the sky, so that rain will not fall during the days of their prophesying” (Revelation 11:6). Then comes the moment, when the remnant has declared that the LORD is God, that the rain falls in abundance.

His “creatures settled in it” (Psalms 68:10), that is His people seen as a flock cared for by Him (cf. Ezekiel 36:38). God in His goodness has redeemed His property, His land, for His “poor” people, the people who are in such a miserable condition.

We can also apply this to us, who are also His own people (Titus 2:14). When we are poor and exhausted, we are encouraged and refreshed by the Lord Jesus. He works this through His Spirit and His Word. Both are compared to water. Christ shows us what we have become in Him to encourage us, and He shows us Who He is and will be present to refresh us.

The Lord “gives the command” (Psalms 68:11). What He commanded is not communicated. From the context we can think of the conquest of the land when it was taken. These are the “[good] tidings”, which He proclaims by “the women” who “are a great host” (cf. 1 Samuel 18:6-7). The messengers mention the good news of fleeing “kings of armies” (Psalms 68:12). We can think of Miriam, who sings with the women about the downfall of Pharaoh and his horsemen (Exodus 15:19-21) and of Deborah, who sings about the downfall of Sisera (Judges 5:24-27). Similarly, the women who proclaim the message of the resurrection of the Lord Jesus thereby bring the good news that death has been defeated.

To emphasize the power of this proclamation, it is repeated that the kings flee. They have been defeated (cf. Zechariah 12:6). The spoil captured from them by the victors who went out to fight is shared with the home front, with her “who remains at home” (cf. Judges 5:29-30), by whom the spoil is also further distributed. The dividing of the spoil (Zechariah 14:14) is an act of blessing as a result of a victory. God let the Lord Jesus do that as a reward for His victory on the cross (Isaiah 53:12).

“When you lie down among the sheepfolds” (Psalms 68:13) is literally “when you lie down among the cooking stones”. A sheepfold consists of a row of piled up stones. Those lying between them are the humblest of shepherds. The “cooking stones” can also refer to utensils in a kitchen. Those who lie between the stones are then the servants in the kitchen. In the context of the psalm, the expression indicates that the humblest shepherds or even the lowest servants will share in the spoils, so abundant is the spoil.

The comparison to “the wings of a dove covered with silver, and its pinions with glistening gold” speaks of the abundance of the spoils. Everything that glitters is not fake, but real silver and real gold. The wings represent protection. God has protected them.

The dove symbolizes faithfulness and the Holy Spirit in connection with the people, that is, the remnant (Song of Solomon 2:14). They have remained faithful to Him because of the power of the Holy Spirit. The silver speaks of the price paid for the redemption and reconciliation of the remnant. Christ paid the price (1 Peter 1:18-19). The glistening, or green-glossy gold speaks of the Divine glory seen in the renewal of nature. Green is the primary color of nature. This is a picture of the freshness of the new life that is the portion of all who belong to Christ.

The Almighty’s action results in the scattering of kings throughout the land (Psalms 68:14). His mighty victory is associated with snowing “in Zalmon”, a mountain near Shechem (Judges 9:47-48). Zalmon means “the dark one”, because of its multitude of tall trees. When it snows on this dark mountain – which is exceptional, because it almost never snows there – everything suddenly turns white. Thus, on that day, Israel will suddenly pass from the darkness of tribulation to the light of redemption. They will be transferred from darkness to the kingdom of light (cf. Colossians 1:13).

It has been assumed that this is a poetic description of the coldness of the death which due to the whiteness of the large number of corpses is reminiscent of snow. It may also mean that His great victory is a refreshment for the remnant, as a shower of snow is on the day of harvest (Proverbs 25:13).

Psalms 96:13

God Goes Forth Before His People

In this section, David lists important events in the history of the people of God. He begins with God going forth before His people (Psalms 68:7; Exodus 13:21). God goes forth before them “through the wilderness” (cf. Isaiah 43:19). This refers to the wilderness journey of God’s people after they are delivered from Egypt, with the ark marching ahead of the people as a symbol of His presence (Numbers 10:33).

We see here a picture of the Lord Jesus going forth before His own. He does not walk behind the flock to chase them, but He goes forth before His sheep (John 10:4). He goes forth before the many sons of God to lead them as the Leader into full salvation (Hebrews 2:10). He has already gone forth as forerunner before His own in the sanctuary, to which He leads them (Hebrews 6:19-20).

God’s going forth before His people has been accompanied by the trembling of the earth (Psalms 68:8; cf. Judges 5:4). Prophetically this will be fulfilled during the battle for Jerusalem (Isaiah 29:6; Joel 3:16). When God appears, it does not leave nature unaffected. The heavens too respond by giving streams of rain of refreshment “at the presence of God”, as the next verse also says. The mighty Mount Sinai also trembles “at the presence of God, the God of Israel” (cf. Exodus 19:18). Sinai recalls the legislation, the disclosure of the conditions of God under which the people can receive the blessing (Nehemiah 9:13).

Then the people enter the land. There God sheds abroad “a plentiful rain” on the land (Psalms 68:9). It is the land that God has chosen as His inheritance. He confirmed it with His very mild rain by the time the land was parched. This will happen during the prophecy of the two witnesses who have the power “to shut up the sky, so that rain will not fall during the days of their prophesying” (Revelation 11:6). Then comes the moment, when the remnant has declared that the LORD is God, that the rain falls in abundance.

His “creatures settled in it” (Psalms 68:10), that is His people seen as a flock cared for by Him (cf. Ezekiel 36:38). God in His goodness has redeemed His property, His land, for His “poor” people, the people who are in such a miserable condition.

We can also apply this to us, who are also His own people (Titus 2:14). When we are poor and exhausted, we are encouraged and refreshed by the Lord Jesus. He works this through His Spirit and His Word. Both are compared to water. Christ shows us what we have become in Him to encourage us, and He shows us Who He is and will be present to refresh us.

The Lord “gives the command” (Psalms 68:11). What He commanded is not communicated. From the context we can think of the conquest of the land when it was taken. These are the “[good] tidings”, which He proclaims by “the women” who “are a great host” (cf. 1 Samuel 18:6-7). The messengers mention the good news of fleeing “kings of armies” (Psalms 68:12). We can think of Miriam, who sings with the women about the downfall of Pharaoh and his horsemen (Exodus 15:19-21) and of Deborah, who sings about the downfall of Sisera (Judges 5:24-27). Similarly, the women who proclaim the message of the resurrection of the Lord Jesus thereby bring the good news that death has been defeated.

To emphasize the power of this proclamation, it is repeated that the kings flee. They have been defeated (cf. Zechariah 12:6). The spoil captured from them by the victors who went out to fight is shared with the home front, with her “who remains at home” (cf. Judges 5:29-30), by whom the spoil is also further distributed. The dividing of the spoil (Zechariah 14:14) is an act of blessing as a result of a victory. God let the Lord Jesus do that as a reward for His victory on the cross (Isaiah 53:12).

“When you lie down among the sheepfolds” (Psalms 68:13) is literally “when you lie down among the cooking stones”. A sheepfold consists of a row of piled up stones. Those lying between them are the humblest of shepherds. The “cooking stones” can also refer to utensils in a kitchen. Those who lie between the stones are then the servants in the kitchen. In the context of the psalm, the expression indicates that the humblest shepherds or even the lowest servants will share in the spoils, so abundant is the spoil.

The comparison to “the wings of a dove covered with silver, and its pinions with glistening gold” speaks of the abundance of the spoils. Everything that glitters is not fake, but real silver and real gold. The wings represent protection. God has protected them.

The dove symbolizes faithfulness and the Holy Spirit in connection with the people, that is, the remnant (Song of Solomon 2:14). They have remained faithful to Him because of the power of the Holy Spirit. The silver speaks of the price paid for the redemption and reconciliation of the remnant. Christ paid the price (1 Peter 1:18-19). The glistening, or green-glossy gold speaks of the Divine glory seen in the renewal of nature. Green is the primary color of nature. This is a picture of the freshness of the new life that is the portion of all who belong to Christ.

The Almighty’s action results in the scattering of kings throughout the land (Psalms 68:14). His mighty victory is associated with snowing “in Zalmon”, a mountain near Shechem (Judges 9:47-48). Zalmon means “the dark one”, because of its multitude of tall trees. When it snows on this dark mountain – which is exceptional, because it almost never snows there – everything suddenly turns white. Thus, on that day, Israel will suddenly pass from the darkness of tribulation to the light of redemption. They will be transferred from darkness to the kingdom of light (cf. Colossians 1:13).

It has been assumed that this is a poetic description of the coldness of the death which due to the whiteness of the large number of corpses is reminiscent of snow. It may also mean that His great victory is a refreshment for the remnant, as a shower of snow is on the day of harvest (Proverbs 25:13).