June 12, 2025
Have you ever been overwhelmed?
Psalm 66-69
Praison Benjamin
Big Book Idea
Worship is our response to God for who He is and what He has done!
Key Verse | Psalm 69:1
Save me, O God!
For the waters have come up to my neck.
Psalm 66-69
Chapter 66
How Awesome Are Your Deeds
To the choirmaster. A Song. A Psalm.
1
Shout for joy to God, all the earth;
2
sing the glory of his name;
give to him glorious praise!
3
Say to God, “How awesome are your deeds!
So great is your power that your enemies come cringing to you.
4
All the earth worships you
and sings praises to you;
they sing praises to your name.” Selah
5
Come and see what God has done:
he is awesome in his deeds toward the children of man.
6
He turned the sea into dry land;
they passed through the river on foot.
There did we rejoice in him,
7
who rules by his might forever,
whose eyes keep watch on the nations—
let not the rebellious exalt themselves. Selah
8
Bless our God, O peoples;
let the sound of his praise be heard,
9
who has kept our soul among the living
and has not let our feet slip.
10
For you, O God, have tested us;
you have tried us as silver is tried.
11
You brought us into the net;
you laid a crushing burden on our backs;
12
you let men ride over our heads;
we went through fire and through water;
yet you have brought us out to a place of abundance.
13
I will come into your house with burnt offerings;
I will perform my vows to you,
14
that which my lips uttered
and my mouth promised when I was in trouble.
15
I will offer to you burnt offerings of fattened animals,
with the smoke of the sacrifice of rams;
I will make an offering of bulls and goats. Selah
16
Come and hear, all you who fear God,
and I will tell what he has done for my soul.
17
I cried to him with my mouth,
and high praise was on
1
66:17
Hebrew under
my tongue.
2
66:17
Or and he was exalted with my tongue
18
If I had cherished iniquity in my heart,
the Lord would not have listened.
19
But truly God has listened;
he has attended to the voice of my prayer.
20
Blessed be God,
because he has not rejected my prayer
or removed his steadfast love from me!
Chapter 67
Make Your Face Shine upon Us
To the choirmaster: with stringed instruments. A Psalm. A Song.
1
May God be gracious to us and bless us
and make his face to shine upon us, Selah
2
that your way may be known on earth,
your saving power among all nations.
3
Let the peoples praise you, O God;
let all the peoples praise you!
4
Let the nations be glad and sing for joy,
for you judge the peoples with equity
and guide the nations upon earth. Selah
5
Let the peoples praise you, O God;
let all the peoples praise you!
6
The earth has yielded its increase;
God, our God, shall bless us.
7
God shall bless us;
let all the ends of the earth fear him!
Chapter 68
God Shall Scatter His Enemies
To the choirmaster. A Psalm of David. A Song.
1
God shall arise, his enemies shall be scattered;
and those who hate him shall flee before him!
2
As smoke is driven away, so you shall drive them away;
as wax melts before fire,
so the wicked shall perish before God!
3
But the righteous shall be glad;
they shall exult before God;
they shall be jubilant with joy!
4
Sing to God, sing praises to his name;
lift up a song to him who rides through the deserts;
his name is the LORD;
exult before him!
5
Father of the fatherless and protector of widows
is God in his holy habitation.
6
God settles the solitary in a home;
he leads out the prisoners to prosperity,
but the rebellious dwell in a parched land.
7
O God, when you went out before your people,
when you marched through the wilderness, Selah
8
the earth quaked, the heavens poured down rain,
before God, the One of Sinai,
before God,
3
68:8
Or before God, even Sinai before God
the God of Israel.
9
Rain in abundance, O God, you shed abroad;
you restored your inheritance as it languished;
10
your flock
4
68:10
Or your congregation
found a dwelling in it;
in your goodness, O God, you provided for the needy.
11
The Lord gives the word;
the women who announce the news are a great host:
12
“The kings of the armies—they flee, they flee!”
The women at home divide the spoil—
13
though you men lie among the sheepfolds—
the wings of a dove covered with silver,
its pinions with shimmering gold.
14
When the Almighty scatters kings there,
let snow fall on Zalmon.
15
O mountain of God, mountain of Bashan;
O many-peaked
5
68:15
Or hunch-backed; also verse 16
mountain, mountain of Bashan!
16
Why do you look with hatred, O many-peaked mountain,
at the mount that God desired for his abode,
yes, where the LORD will dwell forever?
17
The chariots of God are twice ten thousand,
thousands upon thousands;
the Lord is among them; Sinai is now in the sanctuary.
18
You ascended on high,
leading a host of captives in your train
and receiving gifts among men,
even among the rebellious, that the LORD God may dwell there.
19
Blessed be the Lord,
who daily bears us up;
God is our salvation. Selah
20
Our God is a God of salvation,
and to God, the Lord, belong deliverances from death.
21
But God will strike the heads of his enemies,
the hairy crown of him who walks in his guilty ways.
22
The Lord said,
“I will bring them back from Bashan,
I will bring them back from the depths of the sea,
23
that you may strike your feet in their blood,
that the tongues of your dogs may have their portion from the foe.”
24
Your procession is
6
68:24
Or has been
seen, O God,
the procession of my God, my King, into the sanctuary—
25
the singers in front, the musicians last,
between them virgins playing tambourines:
26
“Bless God in the great congregation,
the LORD, O you
7
68:26
The Hebrew for you is plural here
who are of Israel's fountain!”
27
There is Benjamin, the least of them, in the lead,
the princes of Judah in their throng,
the princes of Zebulun, the princes of Naphtali.
28
Summon your power, O God,
8
68:28
By revocalization (compare Septuagint); Hebrew Your God has summoned your power
the power, O God, by which you have worked for us.
29
Because of your temple at Jerusalem
kings shall bear gifts to you.
30
Rebuke the beasts that dwell among the reeds,
the herd of bulls with the calves of the peoples.
Trample underfoot those who lust after tribute;
scatter the peoples who delight in war.
9
68:30
The meaning of the Hebrew verse is uncertain
31
Nobles shall come from Egypt;
Cush shall hasten to stretch out her hands to God.
32
O kingdoms of the earth, sing to God;
sing praises to the Lord, Selah
33
to him who rides in the heavens, the ancient heavens;
behold, he sends out his voice, his mighty voice.
34
Ascribe power to God,
whose majesty is over Israel,
and whose power is in the skies.
35
Awesome is God from his
10
68:35
Septuagint; Hebrew your
sanctuary;
the God of Israel—he is the one who gives power and strength to his people.
Blessed be God!
Chapter 69
Save Me, O God
To the choirmaster: according to Lilies. Of David.
1
Save me, O God!
For the waters have come up to my neck.
11
69:1
Or waters threaten my life
2
I sink in deep mire,
where there is no foothold;
I have come into deep waters,
and the flood sweeps over me.
3
I am weary with my crying out;
my throat is parched.
My eyes grow dim
with waiting for my God.
4
More in number than the hairs of my head
are those who hate me without cause;
mighty are those who would destroy me,
those who attack me with lies.
What I did not steal
must I now restore?
5
O God, you know my folly;
the wrongs I have done are not hidden from you.
6
Let not those who hope in you be put to shame through me,
O Lord God of hosts;
let not those who seek you be brought to dishonor through me,
O God of Israel.
7
For it is for your sake that I have borne reproach,
that dishonor has covered my face.
8
I have become a stranger to my brothers,
an alien to my mother's sons.
9
For zeal for your house has consumed me,
and the reproaches of those who reproach you have fallen on me.
10
When I wept and humbled
12
69:10
Hebrew lacks and humbled
my soul with fasting,
it became my reproach.
11
When I made sackcloth my clothing,
I became a byword to them.
12
I am the talk of those who sit in the gate,
and the drunkards make songs about me.
13
But as for me, my prayer is to you, O LORD.
At an acceptable time, O God,
in the abundance of your steadfast love answer me in your saving faithfulness.
14
Deliver me
from sinking in the mire;
let me be delivered from my enemies
and from the deep waters.
15
Let not the flood sweep over me,
or the deep swallow me up,
or the pit close its mouth over me.
16
Answer me, O LORD, for your steadfast love is good;
according to your abundant mercy, turn to me.
17
Hide not your face from your servant,
for I am in distress; make haste to answer me.
18
Draw near to my soul, redeem me;
ransom me because of my enemies!
19
You know my reproach,
and my shame and my dishonor;
my foes are all known to you.
20
Reproaches have broken my heart,
so that I am in despair.
I looked for pity, but there was none,
and for comforters, but I found none.
21
They gave me poison for food,
and for my thirst they gave me sour wine to drink.
22
Let their own table before them become a snare;
and when they are at peace, let it become a trap.
13
69:22
Hebrew; a slight revocalization yields (compare Septuagint, Syriac, Jerome) a snare, and retribution and a trap
23
Let their eyes be darkened, so that they cannot see,
and make their loins tremble continually.
24
Pour out your indignation upon them,
and let your burning anger overtake them.
25
May their camp be a desolation;
let no one dwell in their tents.
26
For they persecute him whom you have struck down,
and they recount the pain of those you have wounded.
27
Add to them punishment upon punishment;
may they have no acquittal from you.
14
69:27
Hebrew may they not come into your righteousness
28
Let them be blotted out of the book of the living;
let them not be enrolled among the righteous.
29
But I am afflicted and in pain;
let your salvation, O God, set me on high!
30
I will praise the name of God with a song;
I will magnify him with thanksgiving.
31
This will please the LORD more than an ox
or a bull with horns and hoofs.
32
When the humble see it they will be glad;
you who seek God, let your hearts revive.
33
For the LORD hears the needy
and does not despise his own people who are prisoners.
34
Let heaven and earth praise him,
the seas and everything that moves in them.
35
For God will save Zion
and build up the cities of Judah,
and people shall dwell there and possess it;
36
the offspring of his servants shall inherit it,
and those who love his name shall dwell in it.
Footnotes
[1] 66:17 Hebrew under[2] 66:17 Or and he was exalted with my tongue
[3] 68:8 Or before God, even Sinai before God
[4] 68:10 Or your congregation
[5] 68:15 Or hunch-backed; also verse 16
[6] 68:24 Or has been
[7] 68:26 The Hebrew for you is plural here
[8] 68:28 By revocalization (compare Septuagint); Hebrew Your God has summoned your power
[9] 68:30 The meaning of the Hebrew verse is uncertain
[10] 68:35 Septuagint; Hebrew your
[11] 69:1 Or waters threaten my life
[12] 69:10 Hebrew lacks and humbled
[13] 69:22 Hebrew; a slight revocalization yields (compare Septuagint, Syriac, Jerome) a snare, and retribution and a trap
[14] 69:27 Hebrew may they not come into your righteousness
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: Wanting God’s blessing
Wanting God’s blessing. Psalm 67 echoes the priestly blessing in Num. 6:24–26. Israel desires God’s blessing so that all nations may know of his saving power. God called Abram in order to bless him and his descendants and to make them a means of blessing to all the nations of the world (Gen. 12:2–3).
Fact: Ancient worship leaders
Ancient worship leaders. Psalm 68:24–27 mentions singers and musicians leading worship. Other passages, such as 1 Chron. 15:16–22, give details about some of the musical instruments that were used in Israelite worship.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 66:1–4 These opening verses begin with a universal call (Shout for joy to God, all the earth) and end by declaring how all the earth worships the true God. Nature honors its Creator (see 19:1–6), and the OT often expresses the hope that one day all mankind will do so as well (e.g., 117:1).
Ps. 66:5–7 Since Israel exists to bring God’s light to the world (Ex. 19:5–6), what God has done for Israel he has done for all peoples—he is awesome in his deeds toward the children of man. Verses 8–12 of Psalm 66 continue to develop this thought as it calls all peoples to bless Israel’s God.
Ps. 66:13–15 The focus now shifts from Israel as a whole to a particular worshiper (I). A person in Israel (including sojourners) could make a vow to the Lord in a time of need. He could fulfill the vow with burnt offerings or vow offerings (perform my vows); see Lev. 22:18 and Num. 15:3. The psalm presents such offerings as joyful occasions.
Psalm Ps. 66. This is a thanksgiving for God’s answer to the prayer of one particular member of God’s people. The first half (vv. 1–12) describes God’s deeds for that particular person in the context of his commitment to the people as a whole.
Ps. 66:16–20 The OT insists that each person must individually profess faith in God. Thus each one would have some report of what God has done for his soul (and not just for the people as a whole). To have cherished iniquity in my heart is to long for what is vile and abhorrent to God. In this context it means actually praying for God’s help to commit sin. Therefore the psalm does not imply that absolute sinlessness is a condition for answered prayer.
Ps. 67:1–3 Verse 1 adapts the priestly blessing of Num. 6:24–26. The congregation prays that God’s way (his saving power) may be known on earth.
Ps. 67:4–5 the nations be glad and sing for joy. It is likely that the psalmist is praying for the day when God’s rule (you judge) is extended to include the Gentiles (see Isa. 2:4; 11:3–4). The OT looks to a future era in which the Gentiles receive God’s light. This era is brought about by Jesus’ resurrection.
Psalm Ps. 67. This psalm is a prayer that God will bless Israel with a fruitful harvest (v. 6) so that the rest of the world may come to know the true God. Singing this helps Israel to keep its own calling in view: their blessing is not simply for themselves but for the Gentiles too (see Gen. 12:2–3).
Ps. 67:6–7 To fear God means to hold him and his word in reverence (e.g., 5:7; 15:4; 25:12; see note on 34:8–14).
Fact: Wanting God’s blessing
Wanting God’s blessing. Psalm 67 echoes the priestly blessing in Num. 6:24–26. Israel desires God’s blessing so that all nations may know of his saving power. God called Abram in order to bless him and his descendants and to make them a means of blessing to all the nations of the world (Gen. 12:2–3).
Ps. 68:1–3 Verse 1 adapts the words of Num. 10:35, related to moving the ark in the wilderness. From the psalm’s perspective, the ark was headed to its destination on Zion. This brings the happy promise that the wicked (those who reject God’s covenant) shall perish before God. The righteous (those who embrace the covenant) shall be glad, because God is carrying out his purpose of reversing the effects of sin in the world.
Ps. 68:4–6 The faithful are to sing to God because he has shown himself kind, especially to helpless people (fatherless; widows, see 146:9; Deut. 10:18; solitary; prisoners).
Ps. 68:7–10 These verses recall the way God led his people through the wilderness, from Sinai to his inheritance (Canaan, now the land of Israel). There God’s flock (his people) found a dwelling.
Ps. 68:11–14 This section describes what happens when the Almighty scatters Gentile kings on behalf of his people. The Lord brought great victories even when Israelites who were able would not fight (v. 13, some men would even lie among the sheepfolds instead of endure the hardships of battle; see Judg. 5:16). The wings of a dove covered with silver, its pinions with shimmering gold describes enjoying wealth and beauty under God’s care.
Ps. 68:15–18 The ark’s destination is the “sanctuary” on Mount Zion, the mountain of God.
Ps. 68:18 Receiving gifts among men describes the conqueror taking valuables from the defeated.
Ps. 68:19–23 The salvation here involves military victories (strike the heads; strike your feet in their blood).
Fact: Ancient worship leaders
Ancient worship leaders. Psalm 68:24–27 mentions singers and musicians leading worship. Other passages, such as 1 Chron. 15:16–22, give details about some of the musical instruments that were used in Israelite worship.
Ps. 68:24–27 These verses describe a procession of Israelites, which consists of singers, followed by virgins playing tambourines, with the musicians last. They enter into the sanctuary in a worship setting. The tribes of Benjamin, Judah, Zebulun, and Naphtali probably represent the whole of Israel.
Ps. 68:28–31 The defeat of the Gentile enemies (here described as fierce wild animals) is a good thing. Their greedy and bloody intentions (v. 30) are stopped. As a result of their defeat, they and others will come to worship the true God (vv. 29, 31). kings shall bear gifts to you. These are Gentile kings. God’s presence in his temple at Jerusalem will draw Gentiles to the light (see 1 Kings 8:41–43; Isa. 2:1–5). See notes on Ps. 67:4–5; Isa. 2:1–5.
Psalm Ps. 68. This is a celebration of God’s continued care and protection. It remembers how God led his people through the wilderness into their inheritance. The celebration does not stop with Israel, however. It recognizes that defeating Gentile kingdoms “who delight in war” is an opportunity for Gentiles to come to worship the true God.
Ps. 68:32–35 All the Gentile kingdoms of the earth are urged to sing to God.
Ps. 69:4–5 hate me without cause. This is not a claim of total innocence; the psalm acknowledges that the singer is not perfect (the wrongs I have done are not hidden from you). Rather, it is a claim that the singer has not done harm to the particular people who attack him with lies. By quoting this psalm, John 15:25 presents Jesus as the perfect faithful Israelite, who may expect the unfaithful to hate him.
Ps. 69:6 The singer knows his sin could result in some of the faithful (those who hope in you) being scorned. He prays that this will not happen.
Ps. 69:9 zeal for your house has consumed me. In John 2:17, Jesus’ disciples remember this text after Jesus has driven the livestock merchants and money-changers out of the temple. Jesus embodies the ideal faithful member of God’s people, as the Davidic kings were supposed to do. the reproaches of those who reproach you have fallen on me. In Rom. 15:3, Paul applies this text to Jesus; he saw Jesus as the ideal covenant member who was willing to suffer reproach for the sake of God’s truth.
Ps. 69:9–12 Reproach means to despise or insult. This idea was introduced in v. 7 and dominates this section.
Ps. 69:13–18 my prayer is to you, answer me, hide not your face, draw near. The singer’s case is desperate, and he urgently needs God’s help. The prayer echoes Ex. 34:6, appealing to what God has revealed about himself: the abundance of your steadfast love and faithfulness (Ps. 69:13) and steadfast love and mercy (v. 16).
Ps. 69:21 for my thirst they gave me sour wine to drink. John 19:28–29 uses these words in connection with one of Jesus’ last statements on the cross (see also Matt. 27:34, 48; Mark 15:23, 36; Luke 23:36). The sour wine would have been the cheap beverage that the soldiers used to satisfy their thirst. But Jesus felt forsaken by God (Mark 15:34), and his thirst must have been far more severe than anything this drink was meant for. When Jesus received it, he briefly prolonged his life (and his agony), and perhaps moistened his lips enough finally to cry out, “It is finished!” (John 19:30).
Ps. 69:22–23 In Rom. 11:9–10, Paul cites this curse to explain why his fellow Jews who reject the message of Christ have been hardened. He also explains why the curse is not final: it is a “partial hardening,” which will be relieved if and when they repent (Rom. 11:23–25).
Ps. 69:29–33 The writer promises to magnify God with public thanksgiving when God saves him from his enemies (set me on high).
Psalm Ps. 69. This is an individual lament. A faithful Israelite is suffering for wrongs he has done (v. 5). Attackers take advantage of his suffering and make it worse (v. 26). In his role as representative for the people of God, David wrote this psalm to show the ideal response to such trials.
Ps. 69:34–36 All creation praises God. God is committed to populating Zion with the faithful offspring of his (faithful) servants. God intends for the whole world to be able to praise him. He intends for Zion to set an example of faithfulness for the rest of the world. Zion cannot do this when evil persons corrupt others.
What does God's care toward all of the nations teach us about him?
Listen NowDive Deeper | Psalm 66-69
David, the man after God's own heart (Acts 13:22), is in crisis at the start of this chapter. His enemies have him surrounded, and he is overwhelmed. In the midst of this, he calls out to God. All of David's ceaseless cries seem to fall upon deaf ears. This is a feeling most of us can relate to at some point in life, if not right now.
We see that the psalmist, who has been singing praises of the holy in preceding chapters, starts to worry and get overwhelmed about his reputation (Psalm 69:5-6), and his praises become cries for help (Psalm 69:13-18). Both the facts that this is one of the most quoted psalms by Jesus in the New Testament and that David is often considered the representative of God's people give us comfort in knowing that we can go to the Lord with not just praise for Him but also our worries and pleas.
It is comforting that the chapter does not end with more agony, but with praise. God is good and faithful to strengthen our faith even amid suffering. God answers prayers, and He rejoices in heartfelt praise more than the most expensive religious sacrifice (Psalm 69:31). So, let our prayers be that we grow in our faith even when feeling like we are drowning with no shore in sight.
This month's memory verse
"How can a young man keep his way pure? By guarding it according to your word. With my whole heart I seek you; let me not wander from your commandments! I have stored up your word in my heart, that I might not sin against you."
– Psalm 119:9-11
Discussion Questions
1. Have you been overwhelmed and felt like you were sinking in the hardships of life?
2. What is your go-to response in times of trials?
3. Have you developed any coping mechanisms to deal with situations when you are not in control?
4. How many of your trials has the Lord turned into praise?
5. How can you use stories of your God-produced triumphs as a form of worship today?