How does Psalm 68:11 emphasize the importance of women in delivering God's word? Text of Psalm 68:11 “The Lord gives the command; a great company of women proclaim the good news.” Historical Setting of Psalm 68 Psalm 68 is a victory hymn celebrating Yahweh’s triumphant march from Sinai to Zion. Verses 7-14 form a flash-back to episodes where God scattered enemies and settled His people in the land. Within that war-song framework, verse 11 spotlights the heralds who announce the victory—women who publicly proclaim what the Lord has done. Cultural Pattern of Female Victory Heralds Ancient Near-Eastern annals and Scripture alike portray women leading post-battle celebrations: • Exodus 15:20-21—Miriam leads Israel in song after the Red Sea. • Judges 5:1-31—Deborah sings the victory while commanding Barak to rise (v 12). • 1 Samuel 18:6—Women with tambourines greet David and Saul. Psalm 68 absorbs that pattern but elevates it: the women do more than sing; they “proclaim the good news,” employing terminology later destined for preaching Christ’s resurrection. Canonical Network of Female Proclaimers Old Testament New Testament Miriam (Exodus 15) Anna (Luke 2:36-38) Deborah (Judges 4-5) Mary of Magdala (John 20:18) Huldah (2 Kings 22) Women at the tomb (Luke 24:10) Esther (Esther 4-8) Priscilla (Acts 18:26) Each case illustrates Psalm 68:11’s principle: when God moves redemptively, women are prominently involved in announcing it. Foreshadowing the Resurrection Witnesses Psalm 68 is quoted messianically in Ephesians 4:8 regarding Christ’s ascension. Just four verses earlier in the psalm, women proclaim the victory. The parallel is striking—on resurrection morning, “Mary Magdalene went and announced to the disciples, ‘I have seen the Lord’” (John 20:18). The earliest gospel proclamation was delivered by women, fulfilling the pattern embedded in Psalm 68:11 a millennium beforehand. Theological Implications 1. Divine Initiative: “The Lord gives the command”—the authority originates with God, not human office. 2. Inclusive Mission: God’s redemptive announcements are entrusted to both sexes; restricting proclamation to men would contradict the explicit language of the text. 3. Evangelistic Prototype: The term “proclaim good news” (bāsar, euangelizō) ties women directly to evangelistic activity, not merely private testimony. Answering Common Objections Objection 1: “Women may sing but not preach.” Response: The participle בְּשָׂר qualifies verbal proclamation, the same action prophets perform (Isaiah 61:1). Context indicates decisive, public announcement of victory. Objection 2: “This is descriptive, not prescriptive.” Response: While historical, the verse is embedded in a triumph psalm later applied to Christ’s work (Ephesians 4:8). Inspired description of God-approved practice teaches normative truth about His design (Romans 15:4; 1 Corinthians 10:11). Practical Application for the Church • Affirm and train women as credible witnesses of Christ, following the psalmist’s celebration of their role. • Encourage congregational contexts where women can share testimonies, teach other women and children (Titus 2:3-5), and participate in evangelistic outreach. • Highlight historical and contemporary examples of female missionaries whose ministries mirror Psalm 68:11, reinforcing the continuity of God’s method. Conclusion Psalm 68:11 is not a peripheral footnote; it is a Spirit-inspired declaration that a “great company of women” are vital heralds of God’s mighty acts. From Sinai to Calvary to the present mission field, Scripture portrays women stepping forward under divine command to proclaim salvation’s good news. In honoring that design, the church aligns with the textual witness, the redemptive storyline, and the Lord’s own precedent. |
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