Psalms 97

Psalms 97:1

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 97:2

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 97:3

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 97:4

Gifts Received and Given

David points to “the mountain of Bashan” as “a mountain of God”, i.e. a mighty mountain, and as “a mountain [of many] peaks” (Psalms 68:15). A mountain is a symbol of a kingdom (cf. Daniel 2:34-35; 44-45). Through David, God asks the question to this kingdom why it looks with envy “at the mountain” (Psalms 68:16). By “the mountain” he means Mount Zion, which God “has desired as His abode”. Mount Zion exceeds all impressive mountains because it is associated with the Man after God’s heart. So it is with the city of Jerusalem, which surpasses all the impressive cities of the world because it is the city of the great King (Psalms 87:1-7).

His purpose is fixed, and He will execute it without anyone objecting: “Surely the LORD will dwell [there] forever.” God will dwell in the midst of His people, no matter what the surrounding ‘mountains’ may think or undertake. God has made His choice which determines everything. It is wisdom to agree to that.

To realize His purpose, “myriads, thousands upon thousands” chariots are at His disposal (Psalms 68:17). They are “the chariots of God”, by which are meant His angels (cf. 2 Kings 2:11; 2 Kings 6:17; Hebrews 12:22; Revelation 5:11). He, “the Lord”, Adonai, the sovereign Ruler, is with His people. He is at the head of those countless chariots. He is the Protector of Zion. It is folly to oppose Him and His purpose.

He is “[as at] Sinai, in holiness”. Again, that is after Psalms 68:8, the remnant is reminded of Sinai. The LORD Himself descended on Sinai in majesty and splendor with ten thousand angels (Exodus 19:16-20; Exodus 24:16; Deuteronomy 33:2). In Psalms 68:8 it is in connection with going forth before His people; here it is in connection with His dwelling place in the midst of His people.

Here the emphasis is on the fact that by His descending on Mount Sinai the mountain was turned into a sanctuary. In the same impressive way, He appears on Zion which He has chosen as His dwelling place to dwell with His people. On Mount Sinai, the LORD made the covenant with Israel. Now He heads to Zion – from Psalms 68:8 to Psalms 68:16 – to make another covenant. The language is the language of Sinai, but prophetically it is now about the future, about the new covenant (cf. Jeremiah 31:31-34).

After this description of the loftiness and majesty of God, David speaks not of Him, but to Him (Psalms 68:18). He addresses Him directly and says to Him, Who will dwell on Zion forever: “You have ascended on high, You have led captive [Your] captives”. There, up in heaven, He has “received gifts among men”, i.e. to distribute among men.

Paul explains the meaning of this verse in the letter to the Ephesians. He applies this verse to Christ, Who has won complete victory over the enemy, the devil and his entire system of power. As a result, He has been exalted by God above all and all. From that exalted position He distributes gifts to the members of His body, the church (Ephesians 4:7-8).

It is all about Christ as the Giver. Paul emphasizes both the place from which He gives, “on high”, and what He has done to be able to give: the captivity taken captive. David speaks in this victory psalm of “on high” and “led captive [Your] captives”. He has already pointed out how God scatters His enemies and causes them to flee, and that kings who rebel against Him perish before Him. For His oppressed people, God’s action means deliverance. That is why they celebrate. This scene looks forward to the beginning of the realm of peace.

Paul quotes this psalm because he knows that the victory, which will be seen openly in the realm of peace, is already a reality for faith. The Lord Jesus has gone through death, risen from death, and “ascended on high”. In the word “ascended” there is Divine power, the majesty of the Conqueror.

That He led “captive a host of the captives” (Ephesians 4:8) means that by His death He took away the devil’s power to hold people captive. In Hebrews 2 it says: “That through death He might render powerless him who had the power of death, that is, the devil, and might free those who through fear of death were subject to slavery all their lives” (Hebrews 2:14-15). For all who belong to Him, He has conquered the power of sin, death, the world and the flesh. David puts it this way, that Christ has brought the captives out of bondage and taken them to Himself.

However, it does not stop there. Christ has also given gifts to those who were captives, but have now been set free. First, God gave Christ gifts as a reward for His victory. Those gifts are the ones who have been ransomed by Him from their captivity (John 10:29a; John 17:2). In turn, Christ bestows gifts on those who now share in His victory.

The gifts come from One Who has overcome and is now in heaven. We who were in captivity have also been set free. In this way the Lord can also bestow gifts on us. Prophetically, it means that in the realm of peace He gives gifts to His earthly people, that is all those whom He has freed from the captivity of their sins and their rulers, to serve Him with these.

Psalms 68 tells us that Christ received gifts, but tells us nothing about Him giving gifts to people. The latter is a hidden fact that could only be revealed in the New Testament. That happens in the letter to the Ephesians. There Paul says even more about Christ and His victory and the special results for those who belong to the church. That is part of the revelation of the mysteries that relate to the church. These mysteries are now made known to us by the Spirit Who has come down from heaven (1 Peter 1:12).

For David, it is enough to see that God’s promises for His people on earth are fulfilled in and through Christ. The Spirit has made that clear to him. He can compose this victory psalm and sing this victory song because he knows God as his King. That King is none other than Christ.

The great purpose of what Christ has done and what He provides in gifts is that He can dwell with people and that people can dwell with Him to serve Him (Revelation 21:3). Christ, the Righteous One, died for us unrighteous people “that He might bring us to God” (1 Peter 3:18).

We, and all who may dwell with God, initially are among “the rebellious” mentioned in the last line of Psa 68:18. The word “rebellious“ is not mentioned in the letter to the Ephesians because this word applies to the people of Israel (Isaiah 65:2).

God, by His love and grace, broke our rebellion and brought us to repentance. Now we submit with profound gratitude to Him Who has shown such enormous grace to us. This will also be said by those who will dwell as the new Israel in the realm of peace in the presence of Him Who dwells on the mountain He has desired for His abode (Psalms 68:16).

Psalms 97:5

Gifts Received and Given

David points to “the mountain of Bashan” as “a mountain of God”, i.e. a mighty mountain, and as “a mountain [of many] peaks” (Psalms 68:15). A mountain is a symbol of a kingdom (cf. Daniel 2:34-35; 44-45). Through David, God asks the question to this kingdom why it looks with envy “at the mountain” (Psalms 68:16). By “the mountain” he means Mount Zion, which God “has desired as His abode”. Mount Zion exceeds all impressive mountains because it is associated with the Man after God’s heart. So it is with the city of Jerusalem, which surpasses all the impressive cities of the world because it is the city of the great King (Psalms 87:1-7).

His purpose is fixed, and He will execute it without anyone objecting: “Surely the LORD will dwell [there] forever.” God will dwell in the midst of His people, no matter what the surrounding ‘mountains’ may think or undertake. God has made His choice which determines everything. It is wisdom to agree to that.

To realize His purpose, “myriads, thousands upon thousands” chariots are at His disposal (Psalms 68:17). They are “the chariots of God”, by which are meant His angels (cf. 2 Kings 2:11; 2 Kings 6:17; Hebrews 12:22; Revelation 5:11). He, “the Lord”, Adonai, the sovereign Ruler, is with His people. He is at the head of those countless chariots. He is the Protector of Zion. It is folly to oppose Him and His purpose.

He is “[as at] Sinai, in holiness”. Again, that is after Psalms 68:8, the remnant is reminded of Sinai. The LORD Himself descended on Sinai in majesty and splendor with ten thousand angels (Exodus 19:16-20; Exodus 24:16; Deuteronomy 33:2). In Psalms 68:8 it is in connection with going forth before His people; here it is in connection with His dwelling place in the midst of His people.

Here the emphasis is on the fact that by His descending on Mount Sinai the mountain was turned into a sanctuary. In the same impressive way, He appears on Zion which He has chosen as His dwelling place to dwell with His people. On Mount Sinai, the LORD made the covenant with Israel. Now He heads to Zion – from Psalms 68:8 to Psalms 68:16 – to make another covenant. The language is the language of Sinai, but prophetically it is now about the future, about the new covenant (cf. Jeremiah 31:31-34).

After this description of the loftiness and majesty of God, David speaks not of Him, but to Him (Psalms 68:18). He addresses Him directly and says to Him, Who will dwell on Zion forever: “You have ascended on high, You have led captive [Your] captives”. There, up in heaven, He has “received gifts among men”, i.e. to distribute among men.

Paul explains the meaning of this verse in the letter to the Ephesians. He applies this verse to Christ, Who has won complete victory over the enemy, the devil and his entire system of power. As a result, He has been exalted by God above all and all. From that exalted position He distributes gifts to the members of His body, the church (Ephesians 4:7-8).

It is all about Christ as the Giver. Paul emphasizes both the place from which He gives, “on high”, and what He has done to be able to give: the captivity taken captive. David speaks in this victory psalm of “on high” and “led captive [Your] captives”. He has already pointed out how God scatters His enemies and causes them to flee, and that kings who rebel against Him perish before Him. For His oppressed people, God’s action means deliverance. That is why they celebrate. This scene looks forward to the beginning of the realm of peace.

Paul quotes this psalm because he knows that the victory, which will be seen openly in the realm of peace, is already a reality for faith. The Lord Jesus has gone through death, risen from death, and “ascended on high”. In the word “ascended” there is Divine power, the majesty of the Conqueror.

That He led “captive a host of the captives” (Ephesians 4:8) means that by His death He took away the devil’s power to hold people captive. In Hebrews 2 it says: “That through death He might render powerless him who had the power of death, that is, the devil, and might free those who through fear of death were subject to slavery all their lives” (Hebrews 2:14-15). For all who belong to Him, He has conquered the power of sin, death, the world and the flesh. David puts it this way, that Christ has brought the captives out of bondage and taken them to Himself.

However, it does not stop there. Christ has also given gifts to those who were captives, but have now been set free. First, God gave Christ gifts as a reward for His victory. Those gifts are the ones who have been ransomed by Him from their captivity (John 10:29a; John 17:2). In turn, Christ bestows gifts on those who now share in His victory.

The gifts come from One Who has overcome and is now in heaven. We who were in captivity have also been set free. In this way the Lord can also bestow gifts on us. Prophetically, it means that in the realm of peace He gives gifts to His earthly people, that is all those whom He has freed from the captivity of their sins and their rulers, to serve Him with these.

Psalms 68 tells us that Christ received gifts, but tells us nothing about Him giving gifts to people. The latter is a hidden fact that could only be revealed in the New Testament. That happens in the letter to the Ephesians. There Paul says even more about Christ and His victory and the special results for those who belong to the church. That is part of the revelation of the mysteries that relate to the church. These mysteries are now made known to us by the Spirit Who has come down from heaven (1 Peter 1:12).

For David, it is enough to see that God’s promises for His people on earth are fulfilled in and through Christ. The Spirit has made that clear to him. He can compose this victory psalm and sing this victory song because he knows God as his King. That King is none other than Christ.

The great purpose of what Christ has done and what He provides in gifts is that He can dwell with people and that people can dwell with Him to serve Him (Revelation 21:3). Christ, the Righteous One, died for us unrighteous people “that He might bring us to God” (1 Peter 3:18).

We, and all who may dwell with God, initially are among “the rebellious” mentioned in the last line of Psa 68:18. The word “rebellious“ is not mentioned in the letter to the Ephesians because this word applies to the people of Israel (Isaiah 65:2).

God, by His love and grace, broke our rebellion and brought us to repentance. Now we submit with profound gratitude to Him Who has shown such enormous grace to us. This will also be said by those who will dwell as the new Israel in the realm of peace in the presence of Him Who dwells on the mountain He has desired for His abode (Psalms 68:16).

Psalms 97:6

Gifts Received and Given

David points to “the mountain of Bashan” as “a mountain of God”, i.e. a mighty mountain, and as “a mountain [of many] peaks” (Psalms 68:15). A mountain is a symbol of a kingdom (cf. Daniel 2:34-35; 44-45). Through David, God asks the question to this kingdom why it looks with envy “at the mountain” (Psalms 68:16). By “the mountain” he means Mount Zion, which God “has desired as His abode”. Mount Zion exceeds all impressive mountains because it is associated with the Man after God’s heart. So it is with the city of Jerusalem, which surpasses all the impressive cities of the world because it is the city of the great King (Psalms 87:1-7).

His purpose is fixed, and He will execute it without anyone objecting: “Surely the LORD will dwell [there] forever.” God will dwell in the midst of His people, no matter what the surrounding ‘mountains’ may think or undertake. God has made His choice which determines everything. It is wisdom to agree to that.

To realize His purpose, “myriads, thousands upon thousands” chariots are at His disposal (Psalms 68:17). They are “the chariots of God”, by which are meant His angels (cf. 2 Kings 2:11; 2 Kings 6:17; Hebrews 12:22; Revelation 5:11). He, “the Lord”, Adonai, the sovereign Ruler, is with His people. He is at the head of those countless chariots. He is the Protector of Zion. It is folly to oppose Him and His purpose.

He is “[as at] Sinai, in holiness”. Again, that is after Psalms 68:8, the remnant is reminded of Sinai. The LORD Himself descended on Sinai in majesty and splendor with ten thousand angels (Exodus 19:16-20; Exodus 24:16; Deuteronomy 33:2). In Psalms 68:8 it is in connection with going forth before His people; here it is in connection with His dwelling place in the midst of His people.

Here the emphasis is on the fact that by His descending on Mount Sinai the mountain was turned into a sanctuary. In the same impressive way, He appears on Zion which He has chosen as His dwelling place to dwell with His people. On Mount Sinai, the LORD made the covenant with Israel. Now He heads to Zion – from Psalms 68:8 to Psalms 68:16 – to make another covenant. The language is the language of Sinai, but prophetically it is now about the future, about the new covenant (cf. Jeremiah 31:31-34).

After this description of the loftiness and majesty of God, David speaks not of Him, but to Him (Psalms 68:18). He addresses Him directly and says to Him, Who will dwell on Zion forever: “You have ascended on high, You have led captive [Your] captives”. There, up in heaven, He has “received gifts among men”, i.e. to distribute among men.

Paul explains the meaning of this verse in the letter to the Ephesians. He applies this verse to Christ, Who has won complete victory over the enemy, the devil and his entire system of power. As a result, He has been exalted by God above all and all. From that exalted position He distributes gifts to the members of His body, the church (Ephesians 4:7-8).

It is all about Christ as the Giver. Paul emphasizes both the place from which He gives, “on high”, and what He has done to be able to give: the captivity taken captive. David speaks in this victory psalm of “on high” and “led captive [Your] captives”. He has already pointed out how God scatters His enemies and causes them to flee, and that kings who rebel against Him perish before Him. For His oppressed people, God’s action means deliverance. That is why they celebrate. This scene looks forward to the beginning of the realm of peace.

Paul quotes this psalm because he knows that the victory, which will be seen openly in the realm of peace, is already a reality for faith. The Lord Jesus has gone through death, risen from death, and “ascended on high”. In the word “ascended” there is Divine power, the majesty of the Conqueror.

That He led “captive a host of the captives” (Ephesians 4:8) means that by His death He took away the devil’s power to hold people captive. In Hebrews 2 it says: “That through death He might render powerless him who had the power of death, that is, the devil, and might free those who through fear of death were subject to slavery all their lives” (Hebrews 2:14-15). For all who belong to Him, He has conquered the power of sin, death, the world and the flesh. David puts it this way, that Christ has brought the captives out of bondage and taken them to Himself.

However, it does not stop there. Christ has also given gifts to those who were captives, but have now been set free. First, God gave Christ gifts as a reward for His victory. Those gifts are the ones who have been ransomed by Him from their captivity (John 10:29a; John 17:2). In turn, Christ bestows gifts on those who now share in His victory.

The gifts come from One Who has overcome and is now in heaven. We who were in captivity have also been set free. In this way the Lord can also bestow gifts on us. Prophetically, it means that in the realm of peace He gives gifts to His earthly people, that is all those whom He has freed from the captivity of their sins and their rulers, to serve Him with these.

Psalms 68 tells us that Christ received gifts, but tells us nothing about Him giving gifts to people. The latter is a hidden fact that could only be revealed in the New Testament. That happens in the letter to the Ephesians. There Paul says even more about Christ and His victory and the special results for those who belong to the church. That is part of the revelation of the mysteries that relate to the church. These mysteries are now made known to us by the Spirit Who has come down from heaven (1 Peter 1:12).

For David, it is enough to see that God’s promises for His people on earth are fulfilled in and through Christ. The Spirit has made that clear to him. He can compose this victory psalm and sing this victory song because he knows God as his King. That King is none other than Christ.

The great purpose of what Christ has done and what He provides in gifts is that He can dwell with people and that people can dwell with Him to serve Him (Revelation 21:3). Christ, the Righteous One, died for us unrighteous people “that He might bring us to God” (1 Peter 3:18).

We, and all who may dwell with God, initially are among “the rebellious” mentioned in the last line of Psa 68:18. The word “rebellious“ is not mentioned in the letter to the Ephesians because this word applies to the people of Israel (Isaiah 65:2).

God, by His love and grace, broke our rebellion and brought us to repentance. Now we submit with profound gratitude to Him Who has shown such enormous grace to us. This will also be said by those who will dwell as the new Israel in the realm of peace in the presence of Him Who dwells on the mountain He has desired for His abode (Psalms 68:16).

Psalms 97:7

Gifts Received and Given

David points to “the mountain of Bashan” as “a mountain of God”, i.e. a mighty mountain, and as “a mountain [of many] peaks” (Psalms 68:15). A mountain is a symbol of a kingdom (cf. Daniel 2:34-35; 44-45). Through David, God asks the question to this kingdom why it looks with envy “at the mountain” (Psalms 68:16). By “the mountain” he means Mount Zion, which God “has desired as His abode”. Mount Zion exceeds all impressive mountains because it is associated with the Man after God’s heart. So it is with the city of Jerusalem, which surpasses all the impressive cities of the world because it is the city of the great King (Psalms 87:1-7).

His purpose is fixed, and He will execute it without anyone objecting: “Surely the LORD will dwell [there] forever.” God will dwell in the midst of His people, no matter what the surrounding ‘mountains’ may think or undertake. God has made His choice which determines everything. It is wisdom to agree to that.

To realize His purpose, “myriads, thousands upon thousands” chariots are at His disposal (Psalms 68:17). They are “the chariots of God”, by which are meant His angels (cf. 2 Kings 2:11; 2 Kings 6:17; Hebrews 12:22; Revelation 5:11). He, “the Lord”, Adonai, the sovereign Ruler, is with His people. He is at the head of those countless chariots. He is the Protector of Zion. It is folly to oppose Him and His purpose.

He is “[as at] Sinai, in holiness”. Again, that is after Psalms 68:8, the remnant is reminded of Sinai. The LORD Himself descended on Sinai in majesty and splendor with ten thousand angels (Exodus 19:16-20; Exodus 24:16; Deuteronomy 33:2). In Psalms 68:8 it is in connection with going forth before His people; here it is in connection with His dwelling place in the midst of His people.

Here the emphasis is on the fact that by His descending on Mount Sinai the mountain was turned into a sanctuary. In the same impressive way, He appears on Zion which He has chosen as His dwelling place to dwell with His people. On Mount Sinai, the LORD made the covenant with Israel. Now He heads to Zion – from Psalms 68:8 to Psalms 68:16 – to make another covenant. The language is the language of Sinai, but prophetically it is now about the future, about the new covenant (cf. Jeremiah 31:31-34).

After this description of the loftiness and majesty of God, David speaks not of Him, but to Him (Psalms 68:18). He addresses Him directly and says to Him, Who will dwell on Zion forever: “You have ascended on high, You have led captive [Your] captives”. There, up in heaven, He has “received gifts among men”, i.e. to distribute among men.

Paul explains the meaning of this verse in the letter to the Ephesians. He applies this verse to Christ, Who has won complete victory over the enemy, the devil and his entire system of power. As a result, He has been exalted by God above all and all. From that exalted position He distributes gifts to the members of His body, the church (Ephesians 4:7-8).

It is all about Christ as the Giver. Paul emphasizes both the place from which He gives, “on high”, and what He has done to be able to give: the captivity taken captive. David speaks in this victory psalm of “on high” and “led captive [Your] captives”. He has already pointed out how God scatters His enemies and causes them to flee, and that kings who rebel against Him perish before Him. For His oppressed people, God’s action means deliverance. That is why they celebrate. This scene looks forward to the beginning of the realm of peace.

Paul quotes this psalm because he knows that the victory, which will be seen openly in the realm of peace, is already a reality for faith. The Lord Jesus has gone through death, risen from death, and “ascended on high”. In the word “ascended” there is Divine power, the majesty of the Conqueror.

That He led “captive a host of the captives” (Ephesians 4:8) means that by His death He took away the devil’s power to hold people captive. In Hebrews 2 it says: “That through death He might render powerless him who had the power of death, that is, the devil, and might free those who through fear of death were subject to slavery all their lives” (Hebrews 2:14-15). For all who belong to Him, He has conquered the power of sin, death, the world and the flesh. David puts it this way, that Christ has brought the captives out of bondage and taken them to Himself.

However, it does not stop there. Christ has also given gifts to those who were captives, but have now been set free. First, God gave Christ gifts as a reward for His victory. Those gifts are the ones who have been ransomed by Him from their captivity (John 10:29a; John 17:2). In turn, Christ bestows gifts on those who now share in His victory.

The gifts come from One Who has overcome and is now in heaven. We who were in captivity have also been set free. In this way the Lord can also bestow gifts on us. Prophetically, it means that in the realm of peace He gives gifts to His earthly people, that is all those whom He has freed from the captivity of their sins and their rulers, to serve Him with these.

Psalms 68 tells us that Christ received gifts, but tells us nothing about Him giving gifts to people. The latter is a hidden fact that could only be revealed in the New Testament. That happens in the letter to the Ephesians. There Paul says even more about Christ and His victory and the special results for those who belong to the church. That is part of the revelation of the mysteries that relate to the church. These mysteries are now made known to us by the Spirit Who has come down from heaven (1 Peter 1:12).

For David, it is enough to see that God’s promises for His people on earth are fulfilled in and through Christ. The Spirit has made that clear to him. He can compose this victory psalm and sing this victory song because he knows God as his King. That King is none other than Christ.

The great purpose of what Christ has done and what He provides in gifts is that He can dwell with people and that people can dwell with Him to serve Him (Revelation 21:3). Christ, the Righteous One, died for us unrighteous people “that He might bring us to God” (1 Peter 3:18).

We, and all who may dwell with God, initially are among “the rebellious” mentioned in the last line of Psa 68:18. The word “rebellious“ is not mentioned in the letter to the Ephesians because this word applies to the people of Israel (Isaiah 65:2).

God, by His love and grace, broke our rebellion and brought us to repentance. Now we submit with profound gratitude to Him Who has shown such enormous grace to us. This will also be said by those who will dwell as the new Israel in the realm of peace in the presence of Him Who dwells on the mountain He has desired for His abode (Psalms 68:16).

Psalms 97:8

Escapes From death

What David said to God in Psalms 68:18 causes a blessing of or praise for “the Lord” (Psalms 68:19). In His sovereign exaltation, He bears “us”, that is, the believing remnant, “daily”. “Daily” means every day without exception (cf. Isaiah 46:3-4). He bears them with His strength in order that they may bear what He gives them to bear. He not only helps them bear their burdens, but He bears them (cf. Deuteronomy 1:31). That God is “our salvation”. They find in His help and in Himself all their happiness and prosperity.

God does not give only a temporary sense of blessedness. What God, “the God”, their God, gives, are “deliverances“ (Psalms 68:20). This can also be translated as the God of salvations. From the word “salvation”, the name ‘Jesus’ is also derived. Jesus means ‘the LORD saves’. Here it is said that God saves. From the New Testament we know that God does so in the Person of the Lord Jesus (Matthew 1:21).

There are many dangers, misfortunes and trials in the believer’s life, but God delivers or saves him from all these different difficulties (2 Timothy 3:11; 2 Timothy 4:18). He is the guarantee that each of His own will attain the complete deliverance or salvation of the realm of peace.

He is “GOD, the Lord”, Yahweh, Adonai, the God Who has made His covenant with them (Yahweh) and has overall dominion, He rules over all (Adonai). To Him, therefore, “belong escapes from death”. This means both escape from mortal danger and deliverance from the power of death itself, whereby death is presented as a person. This is possible because by Christ “death is swallowed up in victory” (1 Corinthians 15:54b). Death is no obstacle for Him to give His people what He has promised. He is the Leader who leads them right through death into the full blessing of the realm of peace (Psalms 16:9; Psalms 48:14).

Nor are the enemies a hindrance to the blessing: “Surely God will shatter the head of His enemies, the hairy crown of him who goes on in his guilty deeds” (Psalms 68:21). The enemies of His people are “His enemies”. We can think here of the future king of the North and his allies bringing destruction on Jerusalem. After that destruction, he leaves an occupying force in Jerusalem and marches on to Egypt. While in Egypt, he hears rumors of an attack on his occupying force in Jerusalem. Then he returns from Egypt to recapture Jerusalem. The Lord Jesus will then shatter him, the head of His enemies (Daniel 11:40-45; cf. Nahum 3:18).

His enemies have tried to thwart Him in fulfilling His promises. This has always proved to be in vain, for it is impossible to thwart God’s plans. They have paid for their foolish attempts to do so with death en masse (Psalms 110:6; cf. Habakkuk 3:14).

The “hairy crown” emphasizes that they have hair on their skulls. The long hair is a symbol of submission and dedication (1 Corinthians 11:15). One of the characteristics of powers under the authority of satan, who are submissive and dedicated to him, is that they have “hair like women’s hair”, that is, they have long hair (Revelation 9:8). Who continues to behave submissively to the devil, “who goes on in his guilty deeds”, chooses death.

When “the Lord has said, I will bring you back from Bashan; I will bring you back from the depths of the sea” (Psalms 68:23), it also happens. God delivers His people from the strongest power of which Bashan speaks (Psalms 68:15). Bashan is the Golan Heights, the mountain range east of the Sea of Galilee, to which the remnant fled (Matthew 24:16). So the LORD will bring the remnant of Judah back from there. No one can stop Him in that.

Even though His people are hidden in “the depths of the sea” and untraceable by people, God knows where they are and will bring them back to their land from there. The sea is a symbol of the nations (Revelation 17:15; Isaiah 57:20). Here we find an indication that the ten tribes, scattered and hidden among the nations, will be brought back to the promised land by God around this time.

When His people are back in their land, the tables will be turned. God’s people’s “foot” will “shatter [them] in blood” (Psalms 68:23; cf. Psalms 58:10b; Isaiah 63:3; Revelation 14:20). This is another expression of victory over enemies that is appropriate for Israel, God’s earthly people, but not appropriate for the church, God’s heavenly people. The battle of the gospel is not a literal battle against blood and flesh, but a spiritual struggle against evil powers in the heavenly places (Ephesians 6:12).

It indicates agreement with the judgment of God that He has righteously exercised over His enemies. Those enemies have defied God in terrible ways and ruthlessly trampled His people. The promise that “the tongue of your dogs [may have] its portion from [your] enemies” indicates God’s abhorrence of these enemies (cf. 1 Kings 21:19; 1 Kings 22:38).

Psalms 97:9

Escapes From death

What David said to God in Psalms 68:18 causes a blessing of or praise for “the Lord” (Psalms 68:19). In His sovereign exaltation, He bears “us”, that is, the believing remnant, “daily”. “Daily” means every day without exception (cf. Isaiah 46:3-4). He bears them with His strength in order that they may bear what He gives them to bear. He not only helps them bear their burdens, but He bears them (cf. Deuteronomy 1:31). That God is “our salvation”. They find in His help and in Himself all their happiness and prosperity.

God does not give only a temporary sense of blessedness. What God, “the God”, their God, gives, are “deliverances“ (Psalms 68:20). This can also be translated as the God of salvations. From the word “salvation”, the name ‘Jesus’ is also derived. Jesus means ‘the LORD saves’. Here it is said that God saves. From the New Testament we know that God does so in the Person of the Lord Jesus (Matthew 1:21).

There are many dangers, misfortunes and trials in the believer’s life, but God delivers or saves him from all these different difficulties (2 Timothy 3:11; 2 Timothy 4:18). He is the guarantee that each of His own will attain the complete deliverance or salvation of the realm of peace.

He is “GOD, the Lord”, Yahweh, Adonai, the God Who has made His covenant with them (Yahweh) and has overall dominion, He rules over all (Adonai). To Him, therefore, “belong escapes from death”. This means both escape from mortal danger and deliverance from the power of death itself, whereby death is presented as a person. This is possible because by Christ “death is swallowed up in victory” (1 Corinthians 15:54b). Death is no obstacle for Him to give His people what He has promised. He is the Leader who leads them right through death into the full blessing of the realm of peace (Psalms 16:9; Psalms 48:14).

Nor are the enemies a hindrance to the blessing: “Surely God will shatter the head of His enemies, the hairy crown of him who goes on in his guilty deeds” (Psalms 68:21). The enemies of His people are “His enemies”. We can think here of the future king of the North and his allies bringing destruction on Jerusalem. After that destruction, he leaves an occupying force in Jerusalem and marches on to Egypt. While in Egypt, he hears rumors of an attack on his occupying force in Jerusalem. Then he returns from Egypt to recapture Jerusalem. The Lord Jesus will then shatter him, the head of His enemies (Daniel 11:40-45; cf. Nahum 3:18).

His enemies have tried to thwart Him in fulfilling His promises. This has always proved to be in vain, for it is impossible to thwart God’s plans. They have paid for their foolish attempts to do so with death en masse (Psalms 110:6; cf. Habakkuk 3:14).

The “hairy crown” emphasizes that they have hair on their skulls. The long hair is a symbol of submission and dedication (1 Corinthians 11:15). One of the characteristics of powers under the authority of satan, who are submissive and dedicated to him, is that they have “hair like women’s hair”, that is, they have long hair (Revelation 9:8). Who continues to behave submissively to the devil, “who goes on in his guilty deeds”, chooses death.

When “the Lord has said, I will bring you back from Bashan; I will bring you back from the depths of the sea” (Psalms 68:23), it also happens. God delivers His people from the strongest power of which Bashan speaks (Psalms 68:15). Bashan is the Golan Heights, the mountain range east of the Sea of Galilee, to which the remnant fled (Matthew 24:16). So the LORD will bring the remnant of Judah back from there. No one can stop Him in that.

Even though His people are hidden in “the depths of the sea” and untraceable by people, God knows where they are and will bring them back to their land from there. The sea is a symbol of the nations (Revelation 17:15; Isaiah 57:20). Here we find an indication that the ten tribes, scattered and hidden among the nations, will be brought back to the promised land by God around this time.

When His people are back in their land, the tables will be turned. God’s people’s “foot” will “shatter [them] in blood” (Psalms 68:23; cf. Psalms 58:10b; Isaiah 63:3; Revelation 14:20). This is another expression of victory over enemies that is appropriate for Israel, God’s earthly people, but not appropriate for the church, God’s heavenly people. The battle of the gospel is not a literal battle against blood and flesh, but a spiritual struggle against evil powers in the heavenly places (Ephesians 6:12).

It indicates agreement with the judgment of God that He has righteously exercised over His enemies. Those enemies have defied God in terrible ways and ruthlessly trampled His people. The promise that “the tongue of your dogs [may have] its portion from [your] enemies” indicates God’s abhorrence of these enemies (cf. 1 Kings 21:19; 1 Kings 22:38).

Psalms 97:10

Escapes From death

What David said to God in Psalms 68:18 causes a blessing of or praise for “the Lord” (Psalms 68:19). In His sovereign exaltation, He bears “us”, that is, the believing remnant, “daily”. “Daily” means every day without exception (cf. Isaiah 46:3-4). He bears them with His strength in order that they may bear what He gives them to bear. He not only helps them bear their burdens, but He bears them (cf. Deuteronomy 1:31). That God is “our salvation”. They find in His help and in Himself all their happiness and prosperity.

God does not give only a temporary sense of blessedness. What God, “the God”, their God, gives, are “deliverances“ (Psalms 68:20). This can also be translated as the God of salvations. From the word “salvation”, the name ‘Jesus’ is also derived. Jesus means ‘the LORD saves’. Here it is said that God saves. From the New Testament we know that God does so in the Person of the Lord Jesus (Matthew 1:21).

There are many dangers, misfortunes and trials in the believer’s life, but God delivers or saves him from all these different difficulties (2 Timothy 3:11; 2 Timothy 4:18). He is the guarantee that each of His own will attain the complete deliverance or salvation of the realm of peace.

He is “GOD, the Lord”, Yahweh, Adonai, the God Who has made His covenant with them (Yahweh) and has overall dominion, He rules over all (Adonai). To Him, therefore, “belong escapes from death”. This means both escape from mortal danger and deliverance from the power of death itself, whereby death is presented as a person. This is possible because by Christ “death is swallowed up in victory” (1 Corinthians 15:54b). Death is no obstacle for Him to give His people what He has promised. He is the Leader who leads them right through death into the full blessing of the realm of peace (Psalms 16:9; Psalms 48:14).

Nor are the enemies a hindrance to the blessing: “Surely God will shatter the head of His enemies, the hairy crown of him who goes on in his guilty deeds” (Psalms 68:21). The enemies of His people are “His enemies”. We can think here of the future king of the North and his allies bringing destruction on Jerusalem. After that destruction, he leaves an occupying force in Jerusalem and marches on to Egypt. While in Egypt, he hears rumors of an attack on his occupying force in Jerusalem. Then he returns from Egypt to recapture Jerusalem. The Lord Jesus will then shatter him, the head of His enemies (Daniel 11:40-45; cf. Nahum 3:18).

His enemies have tried to thwart Him in fulfilling His promises. This has always proved to be in vain, for it is impossible to thwart God’s plans. They have paid for their foolish attempts to do so with death en masse (Psalms 110:6; cf. Habakkuk 3:14).

The “hairy crown” emphasizes that they have hair on their skulls. The long hair is a symbol of submission and dedication (1 Corinthians 11:15). One of the characteristics of powers under the authority of satan, who are submissive and dedicated to him, is that they have “hair like women’s hair”, that is, they have long hair (Revelation 9:8). Who continues to behave submissively to the devil, “who goes on in his guilty deeds”, chooses death.

When “the Lord has said, I will bring you back from Bashan; I will bring you back from the depths of the sea” (Psalms 68:23), it also happens. God delivers His people from the strongest power of which Bashan speaks (Psalms 68:15). Bashan is the Golan Heights, the mountain range east of the Sea of Galilee, to which the remnant fled (Matthew 24:16). So the LORD will bring the remnant of Judah back from there. No one can stop Him in that.

Even though His people are hidden in “the depths of the sea” and untraceable by people, God knows where they are and will bring them back to their land from there. The sea is a symbol of the nations (Revelation 17:15; Isaiah 57:20). Here we find an indication that the ten tribes, scattered and hidden among the nations, will be brought back to the promised land by God around this time.

When His people are back in their land, the tables will be turned. God’s people’s “foot” will “shatter [them] in blood” (Psalms 68:23; cf. Psalms 58:10b; Isaiah 63:3; Revelation 14:20). This is another expression of victory over enemies that is appropriate for Israel, God’s earthly people, but not appropriate for the church, God’s heavenly people. The battle of the gospel is not a literal battle against blood and flesh, but a spiritual struggle against evil powers in the heavenly places (Ephesians 6:12).

It indicates agreement with the judgment of God that He has righteously exercised over His enemies. Those enemies have defied God in terrible ways and ruthlessly trampled His people. The promise that “the tongue of your dogs [may have] its portion from [your] enemies” indicates God’s abhorrence of these enemies (cf. 1 Kings 21:19; 1 Kings 22:38).

Psalms 97:11

Escapes From death

What David said to God in Psalms 68:18 causes a blessing of or praise for “the Lord” (Psalms 68:19). In His sovereign exaltation, He bears “us”, that is, the believing remnant, “daily”. “Daily” means every day without exception (cf. Isaiah 46:3-4). He bears them with His strength in order that they may bear what He gives them to bear. He not only helps them bear their burdens, but He bears them (cf. Deuteronomy 1:31). That God is “our salvation”. They find in His help and in Himself all their happiness and prosperity.

God does not give only a temporary sense of blessedness. What God, “the God”, their God, gives, are “deliverances“ (Psalms 68:20). This can also be translated as the God of salvations. From the word “salvation”, the name ‘Jesus’ is also derived. Jesus means ‘the LORD saves’. Here it is said that God saves. From the New Testament we know that God does so in the Person of the Lord Jesus (Matthew 1:21).

There are many dangers, misfortunes and trials in the believer’s life, but God delivers or saves him from all these different difficulties (2 Timothy 3:11; 2 Timothy 4:18). He is the guarantee that each of His own will attain the complete deliverance or salvation of the realm of peace.

He is “GOD, the Lord”, Yahweh, Adonai, the God Who has made His covenant with them (Yahweh) and has overall dominion, He rules over all (Adonai). To Him, therefore, “belong escapes from death”. This means both escape from mortal danger and deliverance from the power of death itself, whereby death is presented as a person. This is possible because by Christ “death is swallowed up in victory” (1 Corinthians 15:54b). Death is no obstacle for Him to give His people what He has promised. He is the Leader who leads them right through death into the full blessing of the realm of peace (Psalms 16:9; Psalms 48:14).

Nor are the enemies a hindrance to the blessing: “Surely God will shatter the head of His enemies, the hairy crown of him who goes on in his guilty deeds” (Psalms 68:21). The enemies of His people are “His enemies”. We can think here of the future king of the North and his allies bringing destruction on Jerusalem. After that destruction, he leaves an occupying force in Jerusalem and marches on to Egypt. While in Egypt, he hears rumors of an attack on his occupying force in Jerusalem. Then he returns from Egypt to recapture Jerusalem. The Lord Jesus will then shatter him, the head of His enemies (Daniel 11:40-45; cf. Nahum 3:18).

His enemies have tried to thwart Him in fulfilling His promises. This has always proved to be in vain, for it is impossible to thwart God’s plans. They have paid for their foolish attempts to do so with death en masse (Psalms 110:6; cf. Habakkuk 3:14).

The “hairy crown” emphasizes that they have hair on their skulls. The long hair is a symbol of submission and dedication (1 Corinthians 11:15). One of the characteristics of powers under the authority of satan, who are submissive and dedicated to him, is that they have “hair like women’s hair”, that is, they have long hair (Revelation 9:8). Who continues to behave submissively to the devil, “who goes on in his guilty deeds”, chooses death.

When “the Lord has said, I will bring you back from Bashan; I will bring you back from the depths of the sea” (Psalms 68:23), it also happens. God delivers His people from the strongest power of which Bashan speaks (Psalms 68:15). Bashan is the Golan Heights, the mountain range east of the Sea of Galilee, to which the remnant fled (Matthew 24:16). So the LORD will bring the remnant of Judah back from there. No one can stop Him in that.

Even though His people are hidden in “the depths of the sea” and untraceable by people, God knows where they are and will bring them back to their land from there. The sea is a symbol of the nations (Revelation 17:15; Isaiah 57:20). Here we find an indication that the ten tribes, scattered and hidden among the nations, will be brought back to the promised land by God around this time.

When His people are back in their land, the tables will be turned. God’s people’s “foot” will “shatter [them] in blood” (Psalms 68:23; cf. Psalms 58:10b; Isaiah 63:3; Revelation 14:20). This is another expression of victory over enemies that is appropriate for Israel, God’s earthly people, but not appropriate for the church, God’s heavenly people. The battle of the gospel is not a literal battle against blood and flesh, but a spiritual struggle against evil powers in the heavenly places (Ephesians 6:12).

It indicates agreement with the judgment of God that He has righteously exercised over His enemies. Those enemies have defied God in terrible ways and ruthlessly trampled His people. The promise that “the tongue of your dogs [may have] its portion from [your] enemies” indicates God’s abhorrence of these enemies (cf. 1 Kings 21:19; 1 Kings 22:38).

Psalms 97:12

Escapes From death

What David said to God in Psalms 68:18 causes a blessing of or praise for “the Lord” (Psalms 68:19). In His sovereign exaltation, He bears “us”, that is, the believing remnant, “daily”. “Daily” means every day without exception (cf. Isaiah 46:3-4). He bears them with His strength in order that they may bear what He gives them to bear. He not only helps them bear their burdens, but He bears them (cf. Deuteronomy 1:31). That God is “our salvation”. They find in His help and in Himself all their happiness and prosperity.

God does not give only a temporary sense of blessedness. What God, “the God”, their God, gives, are “deliverances“ (Psalms 68:20). This can also be translated as the God of salvations. From the word “salvation”, the name ‘Jesus’ is also derived. Jesus means ‘the LORD saves’. Here it is said that God saves. From the New Testament we know that God does so in the Person of the Lord Jesus (Matthew 1:21).

There are many dangers, misfortunes and trials in the believer’s life, but God delivers or saves him from all these different difficulties (2 Timothy 3:11; 2 Timothy 4:18). He is the guarantee that each of His own will attain the complete deliverance or salvation of the realm of peace.

He is “GOD, the Lord”, Yahweh, Adonai, the God Who has made His covenant with them (Yahweh) and has overall dominion, He rules over all (Adonai). To Him, therefore, “belong escapes from death”. This means both escape from mortal danger and deliverance from the power of death itself, whereby death is presented as a person. This is possible because by Christ “death is swallowed up in victory” (1 Corinthians 15:54b). Death is no obstacle for Him to give His people what He has promised. He is the Leader who leads them right through death into the full blessing of the realm of peace (Psalms 16:9; Psalms 48:14).

Nor are the enemies a hindrance to the blessing: “Surely God will shatter the head of His enemies, the hairy crown of him who goes on in his guilty deeds” (Psalms 68:21). The enemies of His people are “His enemies”. We can think here of the future king of the North and his allies bringing destruction on Jerusalem. After that destruction, he leaves an occupying force in Jerusalem and marches on to Egypt. While in Egypt, he hears rumors of an attack on his occupying force in Jerusalem. Then he returns from Egypt to recapture Jerusalem. The Lord Jesus will then shatter him, the head of His enemies (Daniel 11:40-45; cf. Nahum 3:18).

His enemies have tried to thwart Him in fulfilling His promises. This has always proved to be in vain, for it is impossible to thwart God’s plans. They have paid for their foolish attempts to do so with death en masse (Psalms 110:6; cf. Habakkuk 3:14).

The “hairy crown” emphasizes that they have hair on their skulls. The long hair is a symbol of submission and dedication (1 Corinthians 11:15). One of the characteristics of powers under the authority of satan, who are submissive and dedicated to him, is that they have “hair like women’s hair”, that is, they have long hair (Revelation 9:8). Who continues to behave submissively to the devil, “who goes on in his guilty deeds”, chooses death.

When “the Lord has said, I will bring you back from Bashan; I will bring you back from the depths of the sea” (Psalms 68:23), it also happens. God delivers His people from the strongest power of which Bashan speaks (Psalms 68:15). Bashan is the Golan Heights, the mountain range east of the Sea of Galilee, to which the remnant fled (Matthew 24:16). So the LORD will bring the remnant of Judah back from there. No one can stop Him in that.

Even though His people are hidden in “the depths of the sea” and untraceable by people, God knows where they are and will bring them back to their land from there. The sea is a symbol of the nations (Revelation 17:15; Isaiah 57:20). Here we find an indication that the ten tribes, scattered and hidden among the nations, will be brought back to the promised land by God around this time.

When His people are back in their land, the tables will be turned. God’s people’s “foot” will “shatter [them] in blood” (Psalms 68:23; cf. Psalms 58:10b; Isaiah 63:3; Revelation 14:20). This is another expression of victory over enemies that is appropriate for Israel, God’s earthly people, but not appropriate for the church, God’s heavenly people. The battle of the gospel is not a literal battle against blood and flesh, but a spiritual struggle against evil powers in the heavenly places (Ephesians 6:12).

It indicates agreement with the judgment of God that He has righteously exercised over His enemies. Those enemies have defied God in terrible ways and ruthlessly trampled His people. The promise that “the tongue of your dogs [may have] its portion from [your] enemies” indicates God’s abhorrence of these enemies (cf. 1 Kings 21:19; 1 Kings 22:38).