詩篇第六八篇是一首詩歌，用來慶祝上帝在過去、現在、及未來贏得的無數勝利。它是一篇獨特、複雜的詩篇，因為它裡面的某些經節可以作歷史的、神學的、象徵的、及預言的解釋。它的寫成時間也許是在大衛將耶和華的約櫃從俄別以東的家，送到耶路撒冷的錫安山的時候（歷史的解釋：撒下6：12~15）。將約櫃從原先安放之地移送到耶路撒冷的過程，可以象徵以色列的後裔從埃及地走到應許之地的過程（象徵的解釋）。同樣的事件也可以象徵耶和華榮登聖城的寶座，為王統治（神學的解釋）。它也有彌賽亞的意義，因為使徒保羅引用其中的第十八節，指耶穌基督升天的事（預言的解釋）。

        這一篇有關慶祝的詩篇，開始就描述祭司們抬起約櫃。詩人的話和當年摩西在曠野、約櫃要起行時談的話相呼應（第1節；民10：35）。當上帝在我們的中間興起時，耶和華的仇敵就會被驅散；他們飛快地逃跑，就煙消雲散，否則他們就像像瞬在火下一樣地消滅（比較何13：3：彌1：4）。不過，上帝的顯現會使義人大有喜樂，唱歌讚美祂的聖名。

        當約櫃向前進時（第4節），人們就讚美頌揚上帝；當然，他們都知道上帝並不侷限在約櫃的裡面，因為祂「駕著雲彩」。百姓極其高舉、尊崇上帝，這點從他們恭稱上帝「Yah」可以看出；事實上，上帝是那麼威嚴，以致詩人感到他不配使用上帝的全名「雅威」(Yahweh)。

        雖然上帝在神聖的天堂中，祂仍然就近祂的兒女，細心看顧他們，幫助無助之人，保護無防衛能力的，安慰寂寞的，釋放被囚的人（出22：22~23；耶穌的事工：賽61：1~3；路4：18；約14：18）。不過，背叛上帝的人都不會興旺，倒斃在曠野中的以色列民，就是最好的例證（第5~6節；來3：12~19）。然而耶和華是恩待祂百姓的，因為他們是祂的產業。當他們在曠野中行進時，祂在他們的前面走（火柱／雲柱）。祂向他們彰顯大能，在西乃山賜給他們律法。當他們疲倦時，祂支持他們，祝福他們，賜給他們「如雨而下的嗎哪」，使清水從岩石中流出，還有鵪鶉（第7~10節）。祂要摩西寫下祂的話語（是律法也是約），是祂進一步良善的表現，百姓進入上帝應許之地後，又再次宣讀了一遍（第11節；書8：32~35）。

        當約櫃繼續行進時，詩人將它比喻成勝利征服迦南，因為耶和華走在他們的前面，打敗了仇敵軍隊的諸王（第12節）。詩人以他的想像力描述上帝子民從戰利品中得到的財富，即使他們住在簡陋的營帳中；他們都像鴿子一樣，翅膀上鍍了白銀，羽毛上鍍了黃金（第13節）。上帝在趕散地上諸王的時候，似乎做了一件不可能的事，就像白雪飄在撒們一樣不可能，但是對上帝而言，那是一件輕而易舉的事（第14節：撒們是在示劍附近的一座長滿了樹林的山丘；比較士9：47~48）。

        由於將約櫃移送錫安山事件的鼓舞，詩人指出，最美麗的巴珊山（北方的黑門）都不能與耶和華所居住的山比擬（申12：5）。從錫安山，耶和華聖殿的所在地，祂向祂的百姓顯現，也展示了祂的榮耀和大能，就像祂在西乃山時所展示的一樣。祂的作為使錫安成為一個獨特的地方，因為耶和華決定居住在那裡，但是即使它是一個獨特的地方，祂也居住在我們的裡面；信徒就是聖靈的殿（林前3：16；弗2：22；西1：27）。

        約櫃在它安放的地方，代表上帝升到至高之處，就像一位得勝的君王高踞在寶座上，統治著來向祂朝貢的臣服列國（第18節），例如像埃及（獻上鱷魚與牛犢）及敘利亞（獻上公牛）（第29~31節）。但是對祂王國裡的百姓而言，祂賜給他們最好的禮物，以及那些屬於祂的人都可以脫離死亡（第19~20節，接受永生），但是祂的仇敵無處可逃，即使他們躲在遠處或是隱藏的地方，仍然難逃被擊殺的命運（第21~23節）。

        詩人回想約櫃在樂隊伴奏中（第25節；代上13：8），及各支派領袖的伴隨下，向前行進的光景；不過，他祇提到最南方的便雅憫與猶大，及最北方的西布崙與拿弗他利這幾個支派。約櫃的行進已為其他各國人民看到（第24節）而且也被邀一起歌唱，讚美耶和華，因為祂是全能的、令人敬畏的、統治人的、超越的、及憑著信實「賜祂百姓力量與權柄」的上帝（第35節）。

        親愛的主啊，當代表您顯現的約櫃被安放在您的聖殿中時，我們每人都請您住在我們的裡面，作為您聖靈的殿。就像以色列人一樣，我們用讚美與感謝請您在我們中間顯現。奉主耶穌基督聖名，阿們！

English

        Psalm 68 is a poetic song celebrating God's many victories of the past, present, and future. It is a unique and complex psalm wherein there are passages which can be interpreted historically, theologically, symbolically, and prophetically. The occasion for composition was likely when David brought the Ark of the Lord from the house of Obed-Edom up to Mount Zion in Jerusalem (historical interpretation, 2 Samuel 6:12-15). The procession of the Ark to its resting place in Jerusalem is dramatized by the journey of the children of Israel from Egypt to the Promised Land (symbolic interpretation). This same event symbolized the ascension of God (His presence represented by the Ark) as the conquering King to His throne in the Holy and Royal City to reign sovereignly (theological interpretation). It also has Messianic significance, for the Apostle Paul quotes verse 18 as referring to Jesus Christ's ascension into heaven (prophetical interpretation).

        This psalm of celebration begins by the lifting up of the Ark by the priests. The psalmist's words echo those of Moses as the Ark would set out before the children of Israel in the wilderness (v 1; Numbers 10:35). When the presence of God arises in our midst, then no enemies of the Lord can be present; they flee and are scattered like smoke, or they will perish as wax disappears under fire (cf. Hosea 13:3; Micah 1:4). The righteous, however, are made exceedingly glad by the presence of the Lord, and are compelled to sing and praise His Name.

        As the joyous procession of the Ark begins (v 4), the people sing and extol God, whom they understand to be not confined within the Ark, for He "rides on the clouds", and the exaltation and reverence given to Him is evident by the use of His personal Name "Yah". God's majesty is such that the psalmist is inhibited and feels unworthy to use the full form of His Name, "Yahweh".

        Although God dwells in His Holy habitation, He is not so high above the clouds that He is too far removed to see and care for His people; on the contrary, He watches circumspectly and helps the helpless, defends the defenceless, brings comfort to the lonely, and sets the prisoners free (Exodus 22:22-23; the ministry of Jesus, Isaiah 61:1-3; Luke 4:18; John 14:18). Those who rebel against God, however, will not prosper, just as the children of Israel who rebelled against God had to remain in the wilderness to see their death in the dry land (vv. 5-6; Hebrews 3:12-19). Yet the Lord was gracious to His people, for they were His inheritance. He inarched before them as they journeyed through the wilderness (pillar of fire/cloud). With manifestations of His power, He gave them the Law at Sinai. He sustained them when they were weary and blessed them like a "plentiful rain" with manna, water from the rock, and quail (vv. 7-10). The Lord's goodness was further expressed by giving His word for Moses to write (the Law, the covenant), which was loudly proclaimed and affirmed by all the people once they entered the Promised Land (v. 11; Joshua 8:32-35).

        As the procession of the Ark continued, the psalmist likens it to the victorious conquest of Canaan, as the Lord went out before them and routed the kings of the opposing armies (v. 12). With poetic imagery, the psalmist describes the riches that God's people obtained from the spoil, even though they lived in humble camps; they were like doves (simple and common birds) adorned with gold and silver (v. 13). In scattering the mighty kings of the land, God did what seemed impossible, just as snow on Zalmon is impossible, but not beyond the power of God to do (v. 14, Zalmon is a heavily forested hill near Shechem, cf. Judges 9:47-48).

        Inspired by the ascending of the Ark up Mount Zion, the psalmist expresses that the most beautiful mountain of Bashan (Hermon in the north) is no comparison to the hill of the Lord's dwelling (Deuteronomy 12:5). From Mount Zion, the location of the Lord's temple (tent of meeting), the Lord's presence, glory, and power is displayed as it had once been on Mount Sinai. This makes Zion unique, for the Lord chose to dwell there, but even more unique is the fact that He dwells in us; believers are the temple of the Holy Spirit (1 Corinthians 3:16; Ephesians 2:22; Colossians 1:27).

        In its resting place, the Ark represented God's ascension on high, like a conquering King upon His throne who reigns over subjected nations that bring him tribute (v. 18), such as Egypt (crocodiles, calves) and Assyria (bulls; vv. 29-31). To the people of His kingdom, He gives good gifts, and those who belong to Him escape death (v. 19-20, receive eternal life), but His enemies are found, even though they are in far or obscure places, and they are destroyed (v. 21-23).

        The psalmist recalls the grand procession of the Ark accompanied by joyous music (v. 25; 1 Chronicles 13:8) and the leaders of all the tribes; however, mention is made of only the southernmost tribes of Benjamin and Judah, as well as the northernmost tribes of Zebulun and Naphtali. This procession was watched by those of other nations (v. 24), who are also invited to sing praises to God, for He is mighty, awesome, sovereign, transcendent, and faithful to give "strength and power to His people" (v. 35).

        Dear Lord, as the Ark of the Covenant, representing Your presence, was brought to rest in Your holy Temple, may we daily invite Your presence in us as temples of Your Holy Spirit. As did Israel, we invite Your presence with praise and thanksgiving.