Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah.
The goodness of God is that which disposes Him to be kind, cordial, benevolent, and full of good will toward men. He is tenderhearted and of quick sympathy, and His unfailing attitude toward all moral beings is open, frank and friendly. By His nature He is inclined to bestow blessedness and He takes holy pleasure in the happiness of His people….
The goodness of God is the drive behind all the blessings He daily bestows upon us. God created us because He felt good in His heart and He redeemed us for the same reason….
The whole outlook of mankind might be changed if we could all believe that we dwell under a friendly sky and that the God of heaven, though exalted in power and majesty, is eager to be friends with us. KOH127-129
Lord, as I face this new day, help me remember that You delight in me and desire to bring blessings into my life. May I always be receptive and grateful. Amen. 
19–20 The comfort of God’s presence occasions a renewal of praise. He is “the Lord” (Adonai, vv. 19–20 [NIV, “Sovereign”]; cf. vv. 11, 17, 22, 32), who promised deliverance and victory (v. 11) and has come with his tens of thousands of angels from Mount Sinai to dwell in Jerusalem (v. 17). This same Master of the universe is “God our Savior.” His nature sets in motion the history of redemption, because “our God is a God who saves” (v. 20).
For the believing community God is “the God” (El, repeated three times: “to God … Our God … a God”). His rule extends over all angels in heaven and to all the earth; he is Lord (Adonai). In his rule he vindicates and protects. The activity of protection and vindication finds expression in the repeated use of the root yšʿ (“save”): “God our Savior” (v. 19; lit., “the God of our salvation”) and “a God who saves” (v. 20; lit., “God of salvations”; cf. 44:4: “who decrees victories”). He is known to the believing community by his “name,” Yahweh (“Lord,” v. 20; cf. v. 4). But even in his closeness to his covenantal people, he is still “the Lord” (Adonai), rendered in the NIV as “the Sovereign Lord” (Yahweh Adonai, v. 20; cf. 71:5, 16; 73:28; 109:21; 140:7; 141:8).
The people of God “praise” (bārak, v. 19; cf. 104:1; Jdg 5:2, 9) him because of the evidences of his care. He shows daily vigilance over his people. He does not merely carry their burdens, but he cares for them (see NEB, “He carries us day by day”; cf. Ex 19:4; Dt 1:31; Ps 28:9; Isa 40:11). He continually leads his people out of “death” (v. 20), as he did at the time of the exodus. The Hebrew root yṣ̣ʾ (“go out”) is used for the exodus (cf. v. 7) and here for the deliverance (“escape”) from death. If “death” is taken as a personification of Mot (“death”), the Canaanite god of death, then the psalmist proclaims that Israel’s El (“God”) is victorious over Mot. Again this may be construed as a polemical note against Canaanite mythology. The God of revelation and history is the Incomparable One!
68:19, 20 Memories of the capture of Zion inevitably awaken praise to God. The song presents God as both Deliverer and Destroyer. As Deliverer, He “bears our burdens and wins us the victory” (Knox). He is the God of our salvation, and He has the power to deliver from death.
68:19 who daily bears us up. God cares for His people and is constantly in touch with their needs. This passage may be contrasted with Is. 46:1–4, where the prophet decries the inability of the idols to care for their worshipers
 Tozer, A. W., & Eggert, R. (2015). Tozer on the almighty god: a 365-day devotional. Chicago, IL: Moody Publishers.
 VanGemeren, W. A. (2008). Psalms. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Psalms (Revised Edition) (Vol. 5, p. 521). Grand Rapids, MI: Zondervan.
 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 651). Nashville: Thomas Nelson.
 Sproul, R. C. (Ed.). (2005). The Reformation Study Bible: English Standard Version (p. 794). Orlando, FL; Lake Mary, FL: Ligonier Ministries.