The Lord gave the word: great was the company of those that published it.
Psalm 68 is a glorious Messianic psalm of God arising, enemies scattering, captives delivered, kings fleeing, Zion exalted, and the ascended Christ receiving gifts for men. Paul settles its Messianic character by applying verse 18 directly to the ascension and triumph of the Lord Jesus Christ: “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men” (Ephesians 4:8). Therefore Psalm 68 must be read as more than an old song of Israel’s victories. It celebrates Jehovah’s triumphs for His people, and it reaches its highest glory in Christ risen, ascended, reigning, and sending forth His word by the gifts He gives unto His church (Ephesians 4:10-12).
“The Lord.” This is not LORD in all capital letters, which is the usual KJV representation of Jehovah, but Lord as Master, Ruler, Possessor, and Governor. The verse begins with divine authority. The word does not originate with man. It does not rise from human wisdom, religious invention, fleshly ambition, or earthly counsel. The Lord gives it. In the context of the psalm, God has arisen and scattered His enemies (v.1), kings of armies flee apace (v.12), and the Lord is surrounded by angels (v.17). He is the Commander of the victory, the Giver of the message, and the One whose triumph must be published.
“Gave.” The word is received, not created. God gives the word before any man may publish it. This is the true order of all faithful proclamation. God speaks; His servants publish. God commands; His messengers declare. God reveals; His people bear witness. No preacher, teacher, church, council, or nation has authority to invent doctrine. Balaam, though wicked, confessed the right rule when he said, “the word that God putteth in my mouth, that shall I speak” (Numbers 22:38). Jeremiah was told, “whatsoever I command thee thou shalt speak” (Jeremiah 1:7). Paul likewise asked prayer that utterance might be given unto him to make known the mystery of the gospel (Ephesians 6:19). The Lord gives the word.
“The word.” This is the message, commandment, decree, report, and tidings given by God. In the immediate setting, it is the word of victory: God has arisen; His enemies are scattered; kings flee; spoil is divided (vv.1,12). It is not a weak wish or uncertain report. It is the Lord’s own word, and therefore it carries divine certainty. When God gives the word, it is sure. “For ever, O LORD, thy word is settled in heaven” (Psalm 119:89). His word is not like man’s speech, which may fail, change, or deceive. His word accomplishes His pleasure (Isaiah 55:11).
In the Messianic fullness of the psalm, this word points to the gospel triumph of the ascended Christ. He led captivity captive and gave gifts unto men (v.18; Ephesians 4:8). After His resurrection, He commanded that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem (Luke 24:47). After His ascension, the apostles published the word with power, declaring that God had made that same Jesus, whom the Jews crucified, both Lord and Christ (Acts 2:36). Thus, the Lord gave the word, and the word of His victory went forth.
“Great.” The word “great” first describes the multitude of those that published the word. The Lord did not give a private whisper or leave His victory without broad report. He gave the word, and many published it. The greatness of the company is not their authority to invent doctrine, nor an office belonging to them, but the number raised up to spread the tidings of God’s victory. In Israel’s old victories, the news spread through the camp and among the people. In Christ’s greater victory, the word went forth from Jerusalem into Judea, Samaria, and unto the uttermost part of the earth (Acts 1:8). The Lord gives the word, multiplies the witnesses, and causes His truth to run very swiftly (Psalm 147:15).
.
“Was the company.” The word “company” fits the military and triumphal setting of the psalm. This is a host, a multitude, a gathered body associated with the announcement of victory. The context speaks of armies, kings, spoil, chariots, and conquest (vv.12,17). The publishing company therefore belongs to a scene of triumph. The Lord wins the battle; the company publishes the victory. This is the right place of all servants of God. They do not create the victory. They do not purchase the victory. They do not own the victory. They publish what the Lord has done.
“Of those.” The KJV wisely leaves the expression broad enough for the company of publishers without turning the verse into a warrant for an office God has not given. The emphasis falls on the greatness of the publishing company and the divine origin of the word. Those who publish do so because the Lord first gave the word. In Israel, tidings of victory could be spread in many ways, including songs of triumph after battle. Miriam and the women answered with song after Pharaoh was overthrown in the sea (Exodus 15:20-21). The women came out of all cities of Israel singing after David’s victory over the Philistine (1 Samuel 18:6-7). Such publishing of victory is not the same thing as the public teaching office forbidden to women in the churches of Christ (1 Timothy 2:11-12; 1 Corinthians 14:34-35).
“That published it.” To publish is to announce, proclaim, spread abroad, and make known. The word of victory is not to be buried. When God defeats His enemies, delivers His people, exalts His King, and gives His word, it must be declared. David said, “I have preached righteousness in the great congregation” (Psalm 40:9). Isaiah wrote, “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace” (Isaiah 52:7). Paul applied that gospel principle to the preaching of Christ (Romans 10:15). The Lord gives the word, and His appointed servants publish the glad tidings of His triumph.
This verse must not be abused to defend women preachers. The NIV, ESV, NLT, and others make the verse read as though “women” are the proclaimers, and some have used that wording to argue for women occupying preaching authority. The NIV reads, in part, “the women who proclaim it are a mighty throng,” and the ESV reads, “the women who announce the news are a great host”. Even if the scene includes women celebrating victory, as other Old Testament victory scenes certainly do, that proves no preaching office, no pulpit authority, and no rule over men in the church. Miriam’s song after the Red Sea and the women’s song after David’s victory were public celebration of conquest, not ordination to teach or rule men (Exodus 15:20-21; 1 Samuel 18:6-7).
The corruption is not that women may speak of God’s works, praise Him, sing His victories, teach children, or instruct other women in their proper place (Titus 2:3-5). The corruption is taking a battlefield victory scene and making it overthrow the plain commandments of the New Testament. Paul wrote, “Let the woman learn in silence with all subjection” (1 Timothy 2:11), and again, “But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence” (1 Timothy 2:12). He also wrote, “Let your women keep silence in the churches” (1 Corinthians 14:34). To use Psalm 68:11 against these apostolic rules is not Scripture interpreting Scripture, but rebellion hiding under a translation choice.
Psalm 68:11 rather teaches the divine order of truth and testimony. The Lord gives the word; the word is published; the company is great; the victory is His. In its highest Messianic glory, the ascended Christ gives His word and gifts to His church, and His ministers publish His triumph over sin, death, devils, and enemies (Ephesians 4:8-12). The verse does not exalt human speakers. It exalts the Lord Who gives the word and wins the battle. The company is great because His victory is great, and the message is glorious because it declares what God has done in and by the Lord Jesus Christ.
The Lord gave the word: great was the company of those that published it.
Psalm 68 is a glorious Messianic psalm of God arising, enemies scattering, captives delivered, kings fleeing, Zion exalted, and the ascended Christ receiving gifts for men. Paul settles its Messianic character by applying verse 18 directly to the ascension and triumph of the Lord Jesus Christ: “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men” (Ephesians 4:8). Therefore Psalm 68 must be read as more than an old song of Israel’s victories. It celebrates Jehovah’s triumphs for His people, and it reaches its highest glory in Christ risen, ascended, reigning, and sending forth His word by the gifts He gives unto His church (Ephesians 4:10-12).
“The Lord.” This is not LORD in all capital letters, which is the usual KJV representation of Jehovah, but Lord as Master, Ruler, Possessor, and Governor. The verse begins with divine authority. The word does not originate with man. It does not rise from human wisdom, religious invention, fleshly ambition, or earthly counsel. The Lord gives it. In the context of the psalm, God has arisen and scattered His enemies (v.1), kings of armies flee apace (v.12), and the Lord is surrounded by angels (v.17). He is the Commander of the victory, the Giver of the message, and the One whose triumph must be published.
“Gave.” The word is received, not created. God gives the word before any man may publish it. This is the true order of all faithful proclamation. God speaks; His servants publish. God commands; His messengers declare. God reveals; His people bear witness. No preacher, teacher, church, council, or nation has authority to invent doctrine. Balaam, though wicked, confessed the right rule when he said, “the word that God putteth in my mouth, that shall I speak” (Numbers 22:38). Jeremiah was told, “whatsoever I command thee thou shalt speak” (Jeremiah 1:7). Paul likewise asked prayer that utterance might be given unto him to make known the mystery of the gospel (Ephesians 6:19). The Lord gives the word.
“The word.” This is the message, commandment, decree, report, and tidings given by God. In the immediate setting, it is the word of victory: God has arisen; His enemies are scattered; kings flee; spoil is divided (vv.1,12). It is not a weak wish or uncertain report. It is the Lord’s own word, and therefore it carries divine certainty. When God gives the word, it is sure. “For ever, O LORD, thy word is settled in heaven” (Psalm 119:89). His word is not like man’s speech, which may fail, change, or deceive. His word accomplishes His pleasure (Isaiah 55:11).
In the Messianic fullness of the psalm, this word points to the gospel triumph of the ascended Christ. He led captivity captive and gave gifts unto men (v.18; Ephesians 4:8). After His resurrection, He commanded that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem (Luke 24:47). After His ascension, the apostles published the word with power, declaring that God had made that same Jesus, whom the Jews crucified, both Lord and Christ (Acts 2:36). Thus, the Lord gave the word, and the word of His victory went forth.
“Great.” The word “great” first describes the multitude of those that published the word. The Lord did not give a private whisper or leave His victory without broad report. He gave the word, and many published it. The greatness of the company is not their authority to invent doctrine, nor an office belonging to them, but the number raised up to spread the tidings of God’s victory. In Israel’s old victories, the news spread through the camp and among the people. In Christ’s greater victory, the word went forth from Jerusalem into Judea, Samaria, and unto the uttermost part of the earth (Acts 1:8). The Lord gives the word, multiplies the witnesses, and causes His truth to run very swiftly (Psalm 147:15).
.
“Was the company.” The word “company” fits the military and triumphal setting of the psalm. This is a host, a multitude, a gathered body associated with the announcement of victory. The context speaks of armies, kings, spoil, chariots, and conquest (vv.12,17). The publishing company therefore belongs to a scene of triumph. The Lord wins the battle; the company publishes the victory. This is the right place of all servants of God. They do not create the victory. They do not purchase the victory. They do not own the victory. They publish what the Lord has done.
“Of those.” The KJV wisely leaves the expression broad enough for the company of publishers without turning the verse into a warrant for an office God has not given. The emphasis falls on the greatness of the publishing company and the divine origin of the word. Those who publish do so because the Lord first gave the word. In Israel, tidings of victory could be spread in many ways, including songs of triumph after battle. Miriam and the women answered with song after Pharaoh was overthrown in the sea (Exodus 15:20-21). The women came out of all cities of Israel singing after David’s victory over the Philistine (1 Samuel 18:6-7). Such publishing of victory is not the same thing as the public teaching office forbidden to women in the churches of Christ (1 Timothy 2:11-12; 1 Corinthians 14:34-35).
“That published it.” To publish is to announce, proclaim, spread abroad, and make known. The word of victory is not to be buried. When God defeats His enemies, delivers His people, exalts His King, and gives His word, it must be declared. David said, “I have preached righteousness in the great congregation” (Psalm 40:9). Isaiah wrote, “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace” (Isaiah 52:7). Paul applied that gospel principle to the preaching of Christ (Romans 10:15). The Lord gives the word, and His appointed servants publish the glad tidings of His triumph.
This verse must not be abused to defend women preachers. The NIV, ESV, NLT, and others make the verse read as though “women” are the proclaimers, and some have used that wording to argue for women occupying preaching authority. The NIV reads, in part, “the women who proclaim it are a mighty throng,” and the ESV reads, “the women who announce the news are a great host”. Even if the scene includes women celebrating victory, as other Old Testament victory scenes certainly do, that proves no preaching office, no pulpit authority, and no rule over men in the church. Miriam’s song after the Red Sea and the women’s song after David’s victory were public celebration of conquest, not ordination to teach or rule men (Exodus 15:20-21; 1 Samuel 18:6-7).
The corruption is not that women may speak of God’s works, praise Him, sing His victories, teach children, or instruct other women in their proper place (Titus 2:3-5). The corruption is taking a battlefield victory scene and making it overthrow the plain commandments of the New Testament. Paul wrote, “Let the woman learn in silence with all subjection” (1 Timothy 2:11), and again, “But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence” (1 Timothy 2:12). He also wrote, “Let your women keep silence in the churches” (1 Corinthians 14:34). To use Psalm 68:11 against these apostolic rules is not Scripture interpreting Scripture, but rebellion hiding under a translation choice.
Psalm 68:11 rather teaches the divine order of truth and testimony. The Lord gives the word; the word is published; the company is great; the victory is His. In its highest Messianic glory, the ascended Christ gives His word and gifts to His church, and His ministers publish His triumph over sin, death, devils, and enemies (Ephesians 4:8-12). The verse does not exalt human speakers. It exalts the Lord Who gives the word and wins the battle. The company is great because His victory is great, and the message is glorious because it declares what God has done in and by the Lord Jesus Christ.