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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 68:22–31. His three-level outline is real structure in the source text, so it is rendered as structure.
In these verses we have three things: -
I.The gracious promise which God makes of the redemption of his people, and their victory over his and their enemies (Psa 68:22, Psa 68:23):
The Lord said, in his own gracious purpose and promise, "I will do great things for my people, as the God of their salvation," Psa 68:20. God will not fail the expectations of those who by faith take him for their God. It is promised,
1.That he will set them in safety from their danger, as he had done formerly: "I will again bring them from the depths of the sea," as he did Israel when he brought them out of the slavery of Egypt into the ease and liberty of the wilderness; "and I will again bring them from Bashan," as he did Israel when he brought them from their wants and wanderings in the wilderness into the fulness and settlement of the land of Canaan; for the land of Bashan was on the other side Jordan, where they had wars with Sihon and Og, and whence their next removal was into Canaan. Note, The former appearances of God's power and goodness for his people should encourage their faith and hope in him for the future, that what he has done he will do again. He will set his hand again the second time to recover the remnant of his people (Isa 11:11); and we may perhaps see repeated all the wonders which our fathers told us of. But this is not all:
2.That he will make them victorious over their enemies (Psa 68:23): That thy feet may be dipped, as thou passest along, in the blood of thy enemies, shed like water in great abundance, and the tongue of thy dogs may lap in the same. Dogs licked the blood of Ahab; and, in the destruction of the anti-christian generation, we read of blood up to the horses' bridles, Rev 14:20. The victories with which God blessed David's forces over the enemies of Israel are here prophesied of, but as types of Christ's victory over death and the grave for himself and for all believers, in his resurrection (and theirs by virtue of his) out of the earth, and of the destruction of the enemies of Christ and his church, who shall have blood given them to drink, for they are worthy.
II.The welcome entertainment which God's own people shall give to these glorious discoveries of his grace, both in his word and in his works.
Has he spoken in his holiness? Has he said he will bring again from Bashan? What then is required of us in return to this?
1.That we observe his motions (Psa 68:24): "They have seen, thy people have seen, thy goings, O God! While others regard not the work of the Lord, nor the operation of his hands, they have seen the goings of my God, my King, in the sanctuary." See here,
(1.)How an active faith appropriates God; he is God and King; but that is not all, he is my God and my King. Those who thus take him for theirs may see him, in all his outgoings, acting as their God, as their King, for their good, and in answer to their prayers.
(2.)Where God's most remarkable outgoings are, even in the sanctuary, in and by his word and ordinances, and among his people in the gospel church especially, in and by which is made known the manifold wisdom of God. These outgoings of his in the sanctuary far outshine the outgoings of the morning and the evening, and more loudly proclaim his eternal power and godhead.
(3.)What is our duty in reference to these outgoings, which is to observe them. This is the finger of God. Surely God is with us of a truth.
2.That we give him glory in the most devout and solemn manner. When we see his goings in his sanctuary, (1.) Let those that are immediately employed in the service of the temple praise him, Psa 68:25. It was expected that the Levites, some of whom were singers and others players on instruments, who had the nearest views of his outgoings in his sanctuary, should lead in his praises. And, it being a day of extraordinary triumph, among them were damsels playing with timbrels, to complete the concert. "Thus (says Dr. Hammond) when Christ has gone up to heaven the apostles shall celebrate and publish it to all the world, and even the women that were witnesses of it shall affectionately join with them in divulging it." (2.) Let all the people of Israel in their solemn religious assembly give glory to God: Bless God, not only in temples, but in the synagogues, or schools of the prophets, or wherever there is a congregation of those that come forth from the fountain of Israel, that are of the seed of Jacob, let them concur in blessing God. Public mercies, which we jointly share in, call for public thanksgivings, which all should join in. "Thus (says Dr. Hammond) all Christians shall be obliged solemnly to magnify the name of the Messiah, and, to that end, frequently to assemble together in congregations." And, (3.) Let those among them who, upon any account, are the most eminent, and make a figure, go before the rest in praising God, Psa 68:27. There was little Benjamin (that was the royal tribe in Saul's time) with their rulers, the princes of Judah (that was the royal tribe in David's time), and their council, their captains or leaders. In the beginning of David's reign there had been long war between Judah and Benjamin, but now they both join in praises for success against the common enemy. But why are the tribes of Zebulun and Naphtali particularly mentioned? Perhaps because those tribes, lying towards the north, lay most exposed to the incursions of the Syrians, and other neighbours that molested them, and therefore should be in a particular manner thankful for these victories over them. Dr. Hammond gives another reason, That these were the two learned tribes. Naphtali giveth goodly words (Gen 49:21) and Zebulun had those that handle the pen of the writer, Jdg 5:14. These shall join in praising God, their princes especially. It is much for the honour of God when those that are above others in dignity, power, and reputation, go before them in the worship of God and are forward in using their influence and interest for the advancing of any service that is to be done to him. Dr. Hammond notes hence that the kingdom of the Messiah should, at length, be submitted to by all the potentates and learned men in the world.
3.That we seek unto him, and depend upon him, for the perfecting of what he has begun, Psa 68:28. In the former part of the verse the psalmist speaks to Israel: "Thy God has commanded thy strength; that is, whatever is done for thee, or whatever strength thou hast to help thyself, it comes from God, his power and grace, and the word which he has commanded; thou hast no reason to fear while thou hast strength of God's commanding, and no reason to boast while thou hast no strength but what is of his commanding." In the latter part he speaks to God, encouraged by his experiences: "Strengthen, O God! that which thou hast wrought for us. Lord, confirm what thou hast commanded, perform what thou hast promised, and bring to a happy end that good work which thou hast so gloriously begun." What God has wrought he will strengthen; where he has given true grace he will give more grace. Some make this whole verse to be a believer's address to the Messiah, whom David calls God, as he had done, Psa 45:6, Psa 45:8. "Thy God" (God the Father) "has commanded thy strength, has made thee strong for himself, as the man of his right hand (Psa 80:17), has treasured up strength in thee for us; therefore we pray that thou, O God the Son! wilt strengthen what thou hast wrought for us, wilt accomplish thy undertaking for us by finishing thy good work in us."
III.The powerful invitation and inducement which would hereby be given to those that are without to come in and join themselves to the church, Psa 68:29-31. This was in part fulfilled by the accession of many proselytes to the Jewish religion in the days of David and Solomon; but it was to have its full accomplishment in the conversion of the Gentile nations to the faith of Christ, and the making of them fellow-heirs, and of the same body, with the seed of Israel, Eph 3:6.
1.Some shall submit for fear (Psa 68:30): "The company of spearmen, that stand it out against Christ and his gospel, that are not willing to be ruled by him, that persecute the preachers and professors of his name, that are furious and outrageous as a multitude of bulls, fat and wanton as the calves of the people" (which is a description of those Jews and Gentiles that opposed the gospel of Christ and did what they could to prevent the setting up of his kingdom in the world), "Lord, rebuke them, abate their pride, assuage their malice, and confound their devices, till, conquered by the convictions of their consciences and the many checks of providence, they be every one of them brought, at length, to submit themselves with pieces of silver, as being glad to make their peace with the church upon any terms." Even Judas submitted himself with pieces of silver when he returned them with this confession, I have betrayed innocent blood. And see Rev 3:9. Many, by being rebuked, have been happily saved from being ruined. But as for those that will not submit, notwithstanding these rebukes, he prays for their dispersion, which amounts to a prophecy of it: Scatter thou the people that delight in war, who take such a pleasure in opposing Christ that they will never be reconciled to him. This may refer to the unbelieving Jews, who delighted in making war upon the holy seed, and would not submit themselves, and were therefore scattered over the face of the earth. David had himself been a man of war, but could appeal to God that he never delighted in war and bloodshed for its own sake; as for those that did, and therefore would not submit to the fairest terms of peace, he does not doubt but God would scatter them. Those are lost to all the sacred principles of humanity, as well as Christianity, that can delight in war and take a pleasure in contention let them expect that, sooner or later, they shall have enough of it, Isa 33:1; Rev 13:10.
2.Others shall submit willingly (Psa 68:29, Psa 68:31): Because of thy temple at Jerusalem (this David speaks of in faith, for the temple of Jerusalem was not built in his time, only the materials and model were prepared) kings shall bring presents unto thee; rich presents shall be brought, such as are fit for kings to bring; even kings themselves, that stand much upon the punctilios of honour and prerogative, shall court the favour of Christ at a great expense. There is that in God's temple, that beauty and benefit in the service of God and in communion with him, and in the gospel of Christ which went forth from Jerusalem, that is enough to invite kings themselves to bring presents to God, to present themselves to him as living sacrifices, and with themselves the best performances. He mentions Egypt and Ethiopia, two countries out of which subjects and suppliants were least to be expected (Psa 68:31): Princes shall come out of Egypt as ambassadors to seek God's favour and submit to him; and they shall be accepted, for the Lord of hosts shall thereupon bless them, saying, Blessed by Egypt my people, Isa 19:25. Even Ethiopia, that had stretched out her hands against God's Israel (Ch2 14:9), should now stretch out her hands unto God, in prayer, in presents, and to take hold on him, and that soon. Agree with thy adversary quickly. Out of all nations some shall be gathered in to Christ and be owned by him.
Historical interpretation
Two Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
I think that here none but the apostles can be meant by the rulers of Naphtali. For thence our Lord and Savior called them according to the quotation from Matthew. The Scripture is prophesying the coming of the Word of God to human beings and his incarnate sojourn here, when it says, “Your goings [solemn processions], O God, have been seen,” and that which follows. And the prophets of old were like heralds of his epiphany and arrived before him with proclamation and chant, with music of psaltery and choir and all kinds of spiritual instruments, in the midst of maidens playing on timbrels. For the inspired prophets going in every way into the midst of the Jewish synagogues heralded the coming of the Christ, and by the Holy Spirit they addressed the apostles of our Savior, saying, “Praise the Lord God in the congregations from the fountains of Israel.” And the “fountains of Israel” must be the words delivered to Israel. “For they [the inspired prophets] first trusted the oracles of God,” whence it will be necessary for us to draw and water the churches of Christ. By “maidens playing on timbrels” he suggested the souls that lived in the past by the more external law of Moses, calling them “maidens” because of their youth and imperfectly developed minds and “timbrel players” because of their devotion to external worship.
"There have been seen Your steps, O God" [Psalm 68:24]. The steps are those wherewith You have come through the world, as though in that chariot You were going to traverse the round world; which chariot of clouds He intimates to be His holy and faithful ones in the Gospel, where He says, "From this time you shall see the Son of Man coming in the clouds." [Mark 13:26] Leaving out that coming wherein He shall be Judge of quick and dead, [2 Timothy 4:1] "From this time," He says, "you shall see the Son of Man coming in clouds." These "Your steps have been seen," that is, have been manifested, by the revealing the grace of the New Testament. Whence has been said, "How beautiful are the feet of them that proclaim peace, that proclaim good things!" [Romans 10:15] For this grace and those steps were lying hid in the Old Testament: but when there came the fullness of time, and it pleased God to reveal His Son, [Galatians 4:4] that He might be proclaimed among the Gentiles, "there were seen Your steps, O God: the steps of my God, of the King who is in the holy place." In what holy place, save in His Temple? "For the Temple of God is holy," he says, "which you are." [1 Corinthians 3:17]
Then the people of Israel came to the twelve springs after Marah. We read in the prophet, “Bless the Lord from the springs of Israel.” It is the Christ, who is blessed in no other way than the mouths of the apostles and the teaching of the disciples. The apostles ought to be called “springs,” since they abound in the grace of preaching like purest springs and sprinkle the sweet cup of the sacrament from the abundant wisdom of their veins after the bitterness of the law. Nor is it astonishing if the drink of the springs is sweet, in whose midst the food of the palms is also sweeter. But as for the seventy palm trees planted next to the apostolic springs, I would say that they are those seventy disciples who for the sake of mankind’s salvation are directed by the Lord in a degree second only to the apostles. The evangelist Luke in his description of them asserts that they were appointed two by two. Like palm trees, they returned with exultation after healing people and boasted before the Lord that even the demons were subjected to them. Therefore, they are rightly compared to palms since they emerge as victors over the devil, adorned with the prize of the palms.
“Nonetheless, God shattered the heads of his enemies and of those who walk in their sins through a head of hair.” Lest the evils of the obstinate be thought to be unpunished, he says, “Nonetheless God shattered the heads of his enemies,” so that you would recognizes that punishment also comes upon the treacherous and obstinate. The “heads of the enemies” are indeed the authors of the Jewish rebellion, but also without doubt the teachers of the heretics. For the former persecuted Christ in the flesh, but the latter rage furiously against the very deity (if one can even mention such a blasphemous thing!). Next follows the phrase “of those who walk through a head of hair,” that is, who seek such minutia of pretenses so that they seem to be able to walk through the very heads of hair and scrutinize them thoroughly. This refers to the cunning of empty questions, which abandon matters that would be useful and seek after unnecessary matters in their abominable arguing. And in order to attest to their studies as idle, he adds “in their sins,” because their thinking was foolish, which led them to their faults. Examples are the Manicheans, the Priscilians, the Donatists, the Montanists and others who mix themselves with the stenches of their filthy teaching.
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Summary
Psalms 68:24 offers a profound glimpse into the majestic and visible procession of God, portraying Him as a triumphant King entering or moving within His sacred dwelling. The verse captures the awe and reverence of onlookers witnessing the dynamic, sovereign presence of the Almighty in the sanctuary, underscoring His active reign and the public display of His glory among His people.
Context
Literary Context
Psalm 68 is a complex and magnificent psalm, widely considered a psalm of national triumph, possibly celebrating a military victory, the procession of the Ark of the Covenant to Jerusalem, or a grand liturgical event. It begins with an echo of the wilderness march formula from Numbers 10:35, "Let God arise, let his enemies be scattered," setting a tone of divine conquest and leadership. The psalm vividly describes God as a warrior leading His people, bringing justice, and establishing His dwelling among them. Verse 24 specifically fits within a section (vv. 24-27) that depicts a grand procession into the sanctuary, showcasing the various participants and the glorious appearance of God Himself. It is a moment of climax, where the divine "goings" are publicly observed and celebrated, following earlier descriptions of God's power and provision.
Historical & Cultural Context
The imagery of God's "goings" or procession would have resonated deeply with ancient Israelite understanding of their God as a living, active deity who led them in battle and dwelt among them. The Ark of the Covenant, often seen as the physical representation of God's presence, was central to their worship and military campaigns (e.g., 2 Samuel 6). The "sanctuary" refers to the tabernacle or, later, the temple, the consecrated space where God's presence was uniquely manifested. This scene reflects ancient Near Eastern concepts of divine kings processing into their temples, but here, it is Yahweh, the true King, whose majestic entry is described, affirming His unique sovereignty over all other gods and kings. The public nature of this procession would have served as a powerful declaration of His unrivaled power and authority.
Key Themes
This verse powerfully contributes to several overarching themes within Psalm 68 and the Psalter. Firstly, it highlights God's Manifest Presence, emphasizing that the Lord is not a distant deity but one who actively reveals Himself and intervenes in the affairs of His people, making His "goings" visible and impactful. Secondly, it reinforces the theme of Divine Sovereignty and Kingship, with the repetition "my God, my King" underscoring His absolute authority and royal dominion, a theme prevalent throughout the Psalms (e.g., Psalms 93:1). Thirdly, the setting "in the sanctuary" points to Worship and God's Dwelling, signifying that God's power and glory are uniquely manifested and experienced within the consecrated space where His people gather to adore Him. Finally, the "goings" themselves imply a Triumphant Procession, celebrating God's victorious advance over His enemies and His establishment of His kingdom and presence among His chosen people, a concept echoed in passages like Psalm 24:7-10.
Exposition and Analysis
Key Word Analysis
This primitive root signifies to perceive with the eyes, either literally or figuratively. In this context, it emphasizes the public and observable nature of God's majestic movements. The people are not merely imagining or hearing about God's presence; they are direct, eyewitnesses to His dynamic manifestation, implying a clear and undeniable revelation of His power and glory.
Derived from the root meaning "to walk" or "to go," this feminine noun, used here in the plural, denotes a walking, but more specifically, a majestic, solemn, or purposeful procession or march. It suggests a dynamic, active, and visible manifestation of God's presence, rather than a static dwelling. The plural form (though the Strong's entry is singular) implies the repeated or continuous nature of these divine movements or the various aspects of His majestic advance.
This term refers to a sacred place or thing, signifying holiness or consecration. In this verse, "in the sanctuary" (baqqodesh) refers to the consecrated space of worship—the tabernacle or, later, the temple—where God's presence was uniquely revealed and where His people met with Him. The "sanctuary" is the locus of divine manifestation and the center of Israelite worship, signifying that God's glorious "goings" are observed and celebrated within the sacred sphere of His covenant relationship with His people.
Verse Breakdown
"They have seen thy goings, O God;"
This opening clause immediately establishes a public, observable event. "They" refers to the assembled people, perhaps the participants in the procession or the onlookers, who are direct witnesses to God's majestic movements. The phrase "thy goings" (or "Your marches/processions") highlights the dynamic and active nature of God's presence, emphasizing that He is not a static deity but one who moves, acts, and leads. The direct address, "O God," underscores the divine subject of this grand display, inspiring awe and reverence.
"[even] the goings of my God, my King,"
This phrase serves as an appositional restatement, intensifying and clarifying the nature of the "goings." The repetition of "goings" reinforces the awe and significance of the divine movement. The possessive "my God, my King" expresses a personal, covenantal relationship between the speaker (or the collective Israel) and God, emphasizing His sovereignty, authority, and royal dominion over His people. He is not just any god, but their God, their King, leading them in triumph and demonstrating His intimate commitment to them.
"in the sanctuary."
This final phrase specifies the location where these majestic "goings" are observed. The "sanctuary" (the holy place, tabernacle, or temple) is the sacred space where God's presence is uniquely manifested among His people. It signifies that this divine procession culminates in or takes place within the consecrated sphere of worship, affirming God's dwelling among His people and the sacredness of their encounter with Him, highlighting the holiness of His presence.
Literary Devices
Psalms 68:24 employs several powerful literary devices to convey its message of divine majesty. Repetition is evident in the phrase "thy goings... the goings of my God," which serves to emphasize the awe-inspiring nature and certainty of God's majestic movements. This repetition creates a sense of solemnity and grandeur, reinforcing the central theme of God's active presence. Parallelism is also present, as the second part of the verse ("the goings of my God, my King") expands upon and intensifies the first ("thy goings, O God"), providing further insight into the identity and role of the One who is processing. This is an example of synonymous parallelism with an intensifying effect, deepening the reader's understanding of God's character. Finally, the verse is rich in Imagery, painting a vivid picture of a grand, triumphant procession, allowing the reader to visualize the awe-struck onlookers and the majestic, active presence of God, the King, entering His holy dwelling. This visual imagery evokes a sense of wonder and profound reverence.
Theological and Thematic Connections
Psalms 68:24 profoundly contributes to the biblical understanding of God's active presence and sovereign rule. It portrays a God who is not distant or static, but dynamic, engaged, and visibly manifest among His people. This "going" signifies His leadership, His triumph over enemies, and His establishment of His kingdom. The setting in the sanctuary underscores the sacredness of His dwelling and the privilege of His people to witness and participate in His glorious movements. The verse affirms that true worship involves recognizing and responding to the active, kingly presence of God in our midst, inspiring both reverence and joy. It foreshadows the ultimate reality of God dwelling fully among His people, a theme that culminates in the New Testament.
Reflection and Application
Psalms 68:24 invites us to cultivate a profound awareness of God's active presence in our lives and in the world. While we no longer witness literal divine processions into a physical sanctuary, the spiritual reality remains: "our God, our King" is continually "going" among us. This means recognizing His hand in the unfolding of history, His guidance in our personal journeys, and His dynamic work within the church. We are called to be attentive observers, discerning His sovereign movements, whether in moments of personal triumph, collective worship, or global events. This verse encourages us to worship with a sense of awe and reverence, knowing that the Almighty King is not remote but intimately involved, leading His people to victory and establishing His eternal kingdom. Our response should be one of adoration, trust, and joyful participation in His ongoing work, seeking to align ourselves with His purposes and to reflect His glory in our daily lives.
Questions for Reflection
FAQ
What does "thy goings" specifically refer to in this context?
In Psalms 68:24, "thy goings" (Hebrew: hălîykâh, plural hălîykôt) refers to God's majestic, purposeful, and dynamic movements or processions. It evokes the image of a triumphant King marching into His sanctuary or leading His people in victory. It signifies God's active, visible manifestation and intervention, rather than a static presence. This could be a reference to historical events like the Ark's procession into Jerusalem (as described in 2 Samuel 6) or a more general theological statement about God's sovereign and powerful activity among His people throughout history.
Why is God referred to as "my God, my King" in this verse?
The dual title "my God, my King" emphasizes both the personal and the sovereign relationship between the worshiper (or Israel collectively) and Yahweh. "My God" speaks to the covenantal intimacy and faithfulness of God to His people, highlighting His personal commitment and care. "My King" underscores His absolute authority, dominion, and royal rule over all creation and specifically over His people. The repetition of "my" indicates a deep, possessive, and exclusive devotion. It means that the God who is actively moving and revealing Himself is also the supreme ruler who commands loyalty and adoration, and He is personally committed to His people. This title reinforces the theme of God's kingship, which is central to the Psalms (e.g., Psalms 99:1).
What is the significance of these "goings" occurring "in the sanctuary"?
The phrase "in the sanctuary" (Hebrew: baqqodesh) highlights that God's majestic movements are observed within the consecrated space of worship—the tabernacle or temple. This signifies that God's power, glory, and active presence are uniquely manifested where His people gather to worship Him according to His covenant. It underscores the holiness of the place and the sacredness of the encounter. It also implies that the ultimate destination of God's triumphant march is His dwelling place among His people, affirming His desire to be present with them and receive their adoration. The sanctuary serves as the focal point for the revelation of His glory and the experience of His divine presence, as seen in passages like Exodus 40:34-35.
Christ-Centered Fulfillment
Psalms 68:24 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "goings" of God, the King, are perfectly embodied in the earthly ministry of Jesus, who "went about doing good and healing all who were oppressed by the devil, for God was with him" (Acts 10:38). His triumphal entry into Jerusalem, where crowds proclaimed Him as King, was a literal "going" of the Son of God into His earthly sanctuary, the temple, fulfilling prophecy and demonstrating His royal claim (Matthew 21:9). More significantly, the ascension of Christ, where He was "taken up into heaven" to sit at the right hand of God, represents the ultimate "going" of our God and King into the heavenly sanctuary, from which He now reigns with all authority (Acts 1:9-11; Hebrews 9:24). He is the true Lamb of God who entered the holy place, not with the blood of goats and calves, but with His own precious blood, having obtained eternal redemption for His people (Hebrews 9:12). Furthermore, the "goings" of our God and King will culminate in His glorious return, when He will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God, to establish His eternal kingdom and dwell forever with His redeemed people, making all things new and bringing the heavenly sanctuary to earth (1 Thessalonians 4:16; Revelation 21:3). Thus, the majestic procession of God envisioned in the Psalm finds its ultimate reality in Christ's past triumph, present reign, and future coming.