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Psalm 68

For the worship leader. A song of David.

Psalm 68 is a hymn describing God as a Divine Warrior, marching from Sinai through the wilderness to make His home in Jerusalem.

May the True God rise up and show Himself;
    may those who are united against Him be dispersed,
    while the people who hate Him run away at the sight of Him.
As smoke disappears when it is blown by the wind,
    may You blow away Your enemies forever.
As wax melts in the presence of fire,
    may the wicked heart melt away in God’s presence.
But may those who are righteous rejoice
    in the presence of the True God—so may they be glad and rejoice.
    Yes, let them celebrate with joy!

Sing songs of praise to the name that belongs to the True God!
    Let your voices ring out in songs of praise to Him, the One who rides through the deserted places.
His name is the Eternal;
    celebrate in His glorious presence.

The True God who inhabits sacred space
    is a father to the fatherless, a defender of widows.
He makes a home for those who are alone.
    He frees the prisoners and leads them to prosper.
Yet those who rebel against Him live in the barren land without His blessings and prosperity.

O True God, when You led Your enslaved people from Egypt,
    when You journeyed with us through the wilderness,

[pause][a]

The whole world trembled! The sky poured down rain
    at the power of Your presence; even Mount Sinai trembled in Your presence,
    the presence of the True God, the God of Israel.
You sent a heavy downpour to soak the ground, O True God.
    You refreshed the land—the land Your people would inherit—when it was parched and dry.
10 Your covenant people made their homes in the land,
    and because You are so good, You provided for those crushed by poverty, O True God.

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Footnotes

  1. 68:7 Literally, selah, likely a musical direction from a Hebrew root meaning “to lift up”

19 Blessed be the Lord
    who carries our heavy loads every day,
    the True God who is our salvation.

[pause]

20 We know our God is the God who delivers us,
    and the Eternal, the Lord, is the One who saves us from the grip of death.

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    The fatherless child is torn away from the breast;
        the suckling babe is seized as collateral from the poor.
10     They force the poor to wander naked, no clothing to be had,
        carrying the very bundles of grain they long to eat.
11     They are stationed among the terraces[a]
        pressing oil from the olive that calls to their hunger;
        they trample in winepresses, extracting the juice for which they thirst.
12     At the outskirts of the city, the oppressed groan,
        wounded souls crying for help,
        but God fails to charge the guilty who have brought them such pain.

13     They were among those who rebel against the light.
        They don’t want to know what makes it shine,
        nor do they live their lives in its paths.
14     It is not the poor and the victim who rebel.
        It is the murderer who rises before first light
    And kills the poor and the needy.
        And in the dark of night, he becomes the thief.
15     And the eye of the adulterer waits for the onset of dusk;
        he thinks, “No one will see me,” because he disguises his face.
16     And others break into homes in the dark.
        However, by day they shut themselves up inside
        because they do not know the light.
17     For all of these criminals,
        the morning arrives arm in arm with the threat of being found out.
    It is as the shadow of death to them,
        for they are at ease with the terrors of the night.

This passage is challenging to translate because it appears to have Job arguing against his previous convictions by claiming the wicked do suffer, which fits better with Zophar’s philosophy. But that textual difficulty offers two possible explanations of Job’s apparent dual arguments. First, it is possible to read these verses as if Job is quoting his friends; he is not adopting this theology, but mocking his friends who do. Second, Job may be cursing the wicked, wishing these evil things would happen to them. The Greek version of the text, called the Septuagint, provides the second translation of this passage. Regardless of who said it and how, this passage describes the possible pitfalls of evil actions.

18 Job: The wicked may sit lightly on the surface of the waters,
        but their bit of land, the parcel on which they live, is accursed;
    In fact, they don’t even turn down the road to their vineyards
        because they don’t produce.
19     Just as summer’s heat and drought melt and carry off the winter snow,
        the land of the dead digests and carries away sinners.
20     The very wombs whence they came forget them;
        the worms will feast on them until no one remembers they existed;
        the skeletons of wickedness dry up and snap like twigs.

21     They deliberately prey on women with no children to protect them
        and don’t care to lend a hand to widows!
22     By His power, God drags off the high and mighty with the ropes of a hunter,
        and though they may rise to the top, they have no assurance of true life.
23     God may provide for them, and they may feel secure,
        but His eyes are always on their ways.
24     They may make their mark—to be sure—in a brief moment of glory,
        but then just as quickly the wicked are gone, like the rest of humanity,
        like heads of grain cut off and dried up.
25     Now, if this is not the truth, then call me a liar
        and count all this talk for nothing.

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Footnotes

  1. 24:11 Meaning of the Hebrew is uncertain.

11 But when Cephas came to Antioch, there was a problem. I got in his face and exposed him in front of everyone. He was clearly wrong. 12 Here’s what was going on: before certain people from James arrived, Cephas used to share meals with the Gentile outsiders. And then, after they showed up, Cephas suddenly became aloof and distanced himself from the outsiders because he was afraid of those believers who thought circumcision was necessary.

Since Christianity arises from Judaism, some traveling preachers from Jerusalem think that Jewish believers must remain true to Jewish rules regarding circumcision, Sabbath observance, and kosher food. If they rigorously follow the food rules, then Jewish believers are not supposed to share a meal with “unclean” Gentile outsiders, as Peter has been doing in Antioch. They advocate that Gentile outsiders need to follow Jewish ways and practices to become full members of the family of God. Paul—and the Jerusalem council (Acts 15)—strongly reject this. The apostle argues that it is only the faithfulness of Jesus and the presence of the Spirit that serve as the foundation of the new covenant and as the entrance into the people of God.

13 The rest of the Jewish believers followed his lead, including Barnabas! Their hypocritical behavior was so obvious— 14 their actions were not at all consistent with everything the good news of our Lord represents. So I approached Cephas and told him in plain sight of everyone: “If you, a Jew, have lived like the Gentile outsiders and not like the Jews, then how can you turn around and urge the outsiders to start living like Jews?”

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