TRV
Study This Verse
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.
But in order that those steps might be seen, "there went before princes conjoined with men psalming, in the midst of damsels players on timbrels" [Psalm 68:25]. The princes are the Apostles: for they went before, that the peoples might come in multitudes. "They went before" proclaiming the New Testament: "conjoined with men psalming," by whose good works that were even visible, as it were with instruments of praise, God was glorified. But those same princes are "in the midst of damsels players on timbrels," to wit, in an honourable ministry: for thus in the midst are ministers set over new Churches; for this is "damsels:" with flesh subdued praising God; for this is "players on timbrels," because timbrels are made of skin dried and stretched.
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 68:25 paints a vibrant and orderly tableau of a triumphal procession of worship, depicting singers leading the way, followed by instrumentalists, and among them, young women joyfully playing timbrels. This scene is a pivotal moment within a grand psalm that celebrates God's sovereign power, His victorious leading of His people through history, and His majestic entry into His sanctuary, inviting all creation to participate in exuberant, communal praise.
Context
Literary Context
This verse is intricately woven into the fabric of Psalm 68, a majestic hymn often described as a "processional psalm" or a "song of triumph." The immediate preceding verses, particularly Psalms 68:24, explicitly set the stage by declaring, "They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary." This establishes the context of a divine parade, a grand, celebratory entry into the temple or a sacred space. Psalms 68:25 then elaborates on the participants in this magnificent march, detailing the organized and vibrant nature of the corporate worship that accompanies God's majestic presence. The entire psalm builds towards this crescendo of praise, reflecting on God's past victories—from the Exodus to the conquest of Canaan—and His ongoing reign from Zion, culminating in this glorious demonstration of His immanence among His people.
Historical & Cultural Context
Processions were a significant feature of ancient Israelite worship and public life, especially during major festivals (e.g., Sukkot, Passover) or when sacred objects like the Ark of the Covenant were moved (e.g., 2 Samuel 6). These were not merely ceremonial but deeply spiritual acts, expressing communal joy, reverence, and profound gratitude for God's blessings, deliverance, and victories. Musical instruments, singing, and dancing were integral components of these celebrations, reflecting the holistic nature of worship in the ancient Near East, where the entire person—body, soul, and spirit—was engaged. The specific mention of "damsels playing with timbrels" is culturally significant, as women frequently participated in public celebrations and worship, particularly with percussive instruments like the timbrel (Hebrew: toph), as vividly depicted when Miriam led the women in song and dance after the crossing of the Red Sea. This highlights the inclusive and communal nature of Israelite worship, where diverse segments of society contributed to the collective expression of praise.
Key Themes
Psalms 68:25 contributes to several foundational themes within the psalm and the broader biblical narrative. Firstly, it powerfully illustrates Organized and Intentional Worship, demonstrating that Israel's praise was not chaotic but structured, reflecting reverence, discipline, and a deliberate approach to encountering the holy God. The sequential order of participants underscores this intentionality. Secondly, the verse vividly conveys Joyful and Expressive Celebration, with the array of singers, instrumentalists, and timbrel players emphasizing a vibrant, whole-hearted outpouring of adoration. This is worship that engages the senses and emotions, a testament to the profound delight found in God's presence, echoing the call to "make a joyful noise unto the Lord" found throughout the Psalms (e.g., Psalm 100:1). Thirdly, the inclusion of "damsels" highlights Inclusivity in Worship, indicating that participation in praising God was open to various segments of society, regardless of age or gender, underscoring the communal identity and unity of God's people. Finally, the entire procession signifies the Anticipation and Celebration of God's Presence, as the people move towards His sanctuary, acknowledging His immanence and sovereign rule among them, a theme central to the establishment of Zion as God's dwelling place (e.g., Psalm 68:16).
Exposition and Analysis
Key Word Analysis
Rooted in H7891, shîyr means "to sing." In this context, it refers to those appointed or gifted to lead in vocal praise. Their position "before" signifies their role as the vanguard of the procession, setting the melodic and lyrical tone for the entire assembly. This highlights the centrality of vocal praise in ancient Israelite worship, often performed by trained Levites in the temple.
Derived from H5059, nâgan is a primitive root meaning "to thrum, i.e., beat a tune with the fingers; to play on a stringed instrument; hence (generally), to make music." This term encompasses a range of instrumentalists, likely including those playing stringed instruments (like lyres and harps) and possibly wind instruments, whose music provided a rich harmonic and rhythmic accompaniment. Their position "followed after" the singers suggests a complementary role, amplifying and enriching the sound of praise.
ʻalmâh is the feminine form of ʻelem, meaning "a lass (as veiled or private); damsel, maid, virgin." This term specifically identifies young women. Their active participation in the procession, particularly with timbrels, underscores the inclusive nature of Israelite worship, where women were vital contributors to public celebrations and expressions of joy and praise.
Verse Breakdown
"The singers went before"
This phrase establishes the orderly and intentional nature of the procession. The vocalists are positioned at the forefront, indicating that praise, expressed through song, was the leading element, setting the spiritual atmosphere and guiding the movement towards the sanctuary.
"the players on instruments [followed] after"
This indicates that instrumentalists formed the next segment of the procession, providing the musical foundation and accompaniment for the singers. Their presence signifies a full, rich soundscape of worship, combining melody, harmony, and rhythm in honor of God, creating a multi-layered auditory experience.
"among [them were] the damsels playing with timbrels"
This specific detail highlights the active and joyful participation of young women. The timbrel (toph) was a percussive instrument often associated with celebratory dancing and women's praise, adding a vibrant, rhythmic, and often visual element to the worship. Their inclusion emphasizes the communal and inclusive nature of the celebration, where all segments of the community contributed actively and joyfully.
Literary Devices
Psalms 68:25 is rich in Imagery, painting a vivid auditory and visual picture of a grand, triumphal procession. The verse employs powerful Auditory Imagery through the specific mention of "singers," "players on instruments," and "timbrels," allowing the reader to "hear" the joyful noise of the celebration. There is a strong sense of Movement and Procession, creating a dynamic scene of people moving in an organized fashion towards a sacred destination, emphasizing the journey of worship. The verse also utilizes Synecdoche by mentioning specific groups ("singers," "players on instruments," "damsels") to represent the entire worshipping community, emphasizing the collective and unified nature of praise. The overall effect is one of vibrant Celebration and Triumph, reflecting the psalm's broader theme of God's victorious leadership and the joyous response of His redeemed people.
Theological and Thematic Connections
This verse beautifully encapsulates the biblical understanding of worship as a holistic, communal, and joyful response to God's character and mighty deeds. It emphasizes that praise is not merely an internal sentiment but an outward, expressive act involving voices, instruments, and even movement. The orderliness of the procession, combined with its vibrant energy, suggests that true worship is both reverent and passionate, structured yet spontaneous in its outpouring of adoration. The inclusion of diverse participants, particularly the "damsels," underscores God's desire for all His people to participate in His praise, reflecting His non-discriminatory love and the profound unity found in corporate worship. This scene foreshadows the ultimate, multi-faceted praise that will be offered to God throughout eternity by a multitude from every nation, tribe, people, and language.
Reflection and Application
Psalms 68:25 offers profound insights for contemporary worship and personal devotion. It reminds us that our praise to God should be both ordered and expressive, reflecting the majesty of His character and the exuberance of His salvation. We are called to engage our whole being—our voices, our gifts, our instruments, and our very bodies—in adoration. The inclusion of "damsels" playing timbrels serves as a powerful reminder that worship is for everyone; it transcends age, gender, or social standing, inviting all believers to find their unique place in the grand symphony of praise. Our worship, whether corporate or individual, should be a conscious, intentional act, a procession of gratitude and awe, acknowledging God's past victories and celebrating His present reign in our lives and in the world. This verse challenges us to consider if our corporate worship truly reflects the joy, intentionality, and inclusivity that characterized ancient Israel's approach to God, and how we might cultivate a more vibrant and holistic expression of praise.
Questions for Reflection
FAQ
What was the significance of the "timbrels" in ancient Israelite worship?
The timbrel (Hebrew: toph) was a hand-drum or tambourine, a common percussive instrument in ancient Israel. Its significance lay in its association with joyous celebrations, dancing, and women's participation in public worship. It provided a lively, rhythmic accompaniment to singing and other instruments, emphasizing the spirited and often physical nature of praise. The sound of the timbrel signaled festivity and exuberant celebration, as seen when Miriam led the women in song and dance after the crossing of the Red Sea. Its inclusion in Psalms 68:25 highlights the vibrant and uninhibited joy characteristic of this triumphal procession, often accompanying spontaneous outbursts of praise and victory celebrations.
Christ-Centered Fulfillment
The vibrant procession described in Psalms 68:25 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The Old Testament processions, celebrating God's victorious presence and the establishment of His dwelling place, foreshadow the ultimate triumphal entry of the King of Glory. Christ's entire life was a procession of grace and truth, culminating in His decisive victory over sin, death, and the powers of darkness on the cross, where He "disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross" (Colossians 2:15). His resurrection and ascension represent His majestic enthronement, leading a multitude of captives (His redeemed people) into the heavenly sanctuary, bestowing gifts on humanity (Ephesians 4:8). Now, as believers, we are part of His ongoing spiritual procession, following Him as the victorious Lamb of God (Revelation 7:17) and offering Him the worship He alone deserves. The joyous, inclusive praise of Psalms 68:25 anticipates the new song sung by the redeemed from every tribe and nation, gathered around the throne of Christ, celebrating His eternal triumph and sovereign reign (Revelation 5:9-10). We are called to join this unending procession of praise, anticipating the day when Christ will return in glory, and all creation will bow before Him (Philippians 2:10-11).