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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.
Therefore, that no one should take these words in a carnal sense, and by these words should conceive in his mind certain choral bands of wantonness, he continues and says, "In the Churches bless ye the Lord" [Psalm 68:26]: as though he were saying, wherefore, when you hear of damsels, players on timbrels, do ye think of wanton pleasures? "In the Churches bless ye the Lord." For the Churches are pointed out to you by this mystic intimation: the Churches are the damsels, with new grace decked: the Churches are the players on the timbrels, with chastened flesh being spiritually tuneful. "In the Churches," then, "bless ye the Lord God from the wells of Israel." For from thence He first chose those whom He made wells. For from thence were chosen the Apostles; and they first heard, "He that shall have drunk of the water that I shall give him, shall never thirst, but there shall be made in him a well of water springing unto life everlasting." [John 4:14]
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 68:26 is a vibrant call to corporate worship, urging the people of God to offer praise and blessing to the Lord within their gathered assemblies. It powerfully conveys that the very essence and origin of Israel are intended to be a perpetual wellspring from which adoration and thanksgiving flow to Yahweh, the sovereign God who has consistently demonstrated His power, faithfulness, and salvific acts throughout their history. This verse serves as a foundational exhortation for communal worship, emphasizing both God's supreme worthiness and the unique identity of His chosen people as His devoted worshippers.
Context
Literary Context
Psalm 68 is a grand and triumphant processional psalm, often associated with the movement of the Ark of the Covenant or a celebration of divine victory. It vividly recounts God's mighty acts of deliverance for Israel, portraying Him as a divine warrior who scatters His enemies, leads His people in triumph, and establishes His dwelling among them. The psalm opens with a declaration of God's power over His foes, echoing the ancient battle cry of Numbers 10:35, before moving through historical allusions to the Exodus and Sinai (Psalms 68:7-18). It then transitions to a vision of universal worship and God's ultimate sovereignty, culminating in the establishment of His sanctuary in Zion. Within this sweeping narrative of divine power and provision, verse 26 stands as a direct exhortation, a responsive command for God's people to "Bless ye God in the congregations." This instruction is strategically placed to highlight that the appropriate and necessary response to such a powerful and victorious God is collective and heartfelt praise, serving as a liturgical command embedded within a broader celebration of divine triumph and presence.
Historical & Cultural Context
The command to "bless God in the congregations" resonates deeply with the established worship practices of ancient Israel. The term "congregations" (Hebrew: maqhelot) refers to formal assemblies, such as those convened for the annual pilgrimage festivals (Passover, Weeks, Booths), national celebrations, or regular worship at the Tabernacle, and later, the Temple. These communal gatherings were central to Israel's national and religious identity, serving as vital occasions for communal instruction, sacrificial offerings, prayer, and collective praise. The concept of "blessing God" (from the Hebrew barak) was a reciprocal action: God blessed His people with favor and provision, and in turn, His people blessed Him by acknowledging His inherent goodness, power, and sovereignty, offering Him honor and thanksgiving. The phrase "from the fountain of Israel" ties this communal worship directly to the covenant identity of the nation, implying that their very existence and lineage, stemming from the patriarch Jacob (whose name was changed to Israel), were consecrated for the purpose of glorifying God. This highlights the unique, covenantal relationship between Yahweh and His chosen people, distinguishing them from surrounding pagan nations and emphasizing their divinely ordained purpose.
Key Themes
This verse powerfully contributes to several key themes within Psalm 68 and the broader biblical narrative. Firstly, Corporate Worship is paramount; the explicit mention of "congregations" underscores that praising God is not merely an individual act but a communal responsibility and privilege. It emphasizes the collective expression of faith and adoration, a theme echoed throughout Scripture, from the communal praise at the Red Sea (Exodus 15:1-21) to later biblical calls for believers not to forsake the assembly (Hebrews 10:25). Secondly, the theme of Divine Worthiness is central, as the command to "Bless ye God, even the Lord" reinforces that Yahweh, the covenant God of Israel, is the sole object of worship and uniquely deserving of all praise and thanksgiving. His mighty acts, detailed throughout the psalm, demonstrate His unparalleled power, faithfulness, and goodness, making Him uniquely worthy of such adoration. Finally, the phrase "from the fountain of Israel" introduces the significant theme of Israel's Identity as the Source of Praise. This imagery suggests that praise should emanate from the very core, origin, or lineage of the nation of Israel, implying a deep, inherent connection between Israel's existence and its purpose to glorify God. This concept of Israel's foundational identity as God's chosen people, from whom His praise should arise, is also found in passages like Isaiah 51:1-2, which speaks of looking to Abraham and Sarah, the "rock" and "quarry" from which they were hewn.
Exposition and Analysis
Key Word Analysis
This is an imperative plural verb, a direct command to "bless ye" or "praise ye." The root bârak (H1288) literally signifies "to kneel," and by implication, to praise, salute, or acknowledge the goodness and power of another. When directed towards God, it means to acknowledge His inherent blessedness, to give Him honor, glory, and thanksgiving for who He is and what He has done. It is not an act of conferring blessing upon God, as if He needed it, but an act of declaring His blessedness and worthiness, an act of adoration.
This noun (H4721), often appearing in its plural form maqhēlōṯ, refers to formal assemblies, gatherings, or convocations, specifically those organized for religious purposes or communal life. It derives from the root qâhal, meaning "to assemble" or "to gather." Its use here emphasizes the corporate, public, and organized nature of the worship being commanded, distinguishing it from private devotion. It highlights the importance of the gathered community in expressing unified praise to God.
This noun (H4726) means "source, spring, fountain, wellspring." It refers to a place from which water naturally flows, symbolizing origin, sustenance, and life. When combined with "Israel" (H3478, meaning "he will rule as God," a symbolic name for Jacob and his descendants), the phrase "from the fountain of Israel" is a rich metaphor. It signifies that the praise should emanate from the very core, essence, and lineage of the nation of Israel, implying that their identity, history, and existence as God's chosen people are inherently bound up with their purpose of glorifying Him.
Verse Breakdown
"Bless ye God in the congregations"
This opening clause is a direct, plural imperative, commanding the entire gathered assembly of Israel to actively and intentionally offer praise and thanksgiving to God (Elohim, H430). It underscores the communal nature of worship, indicating that the blessing of God is not merely an individual act but a collective responsibility and expression of faith within the context of the assembled community. This highlights the public and unified nature of their adoration.
"[even] the Lord"
This phrase clarifies and intensifies the object of praise. "The Lord" (ʼĂdônây, H136), often used as a proper name for God, particularly in contexts of sovereignty and mastership, emphasizes His unique relationship with Israel as their covenant Lord. The inclusion of both "God" (Elohim) and "the Lord" (ʼĂdônây) serves as a powerful affirmation that the one true, covenant-keeping God of Israel is the sole and ultimate recipient of their corporate adoration. It reinforces His singular identity and supreme worthiness.
"from the fountain of Israel"
This concluding phrase specifies the origin or source from which this blessing is to flow. Using the metaphor of a "fountain" or "spring," it signifies that the praise should emanate from the very core, essence, and lineage of the nation of Israel. It implies that Israel's identity, history, and existence as God's chosen people are inherently bound up with their purpose of glorifying Him. Their praise is not incidental but fundamental to who they are as a people, rooted in their patriarchal origins and covenant relationship.
Literary Devices
Psalm 68:26 employs several significant literary devices to convey its powerful message. The most prominent is the Imperative Mood ("Bless ye"), which functions as a direct command, underscoring the urgency and non-negotiable nature of the call to worship. This is not a suggestion but an authoritative instruction for the community, demanding an active response. There is also a subtle Parallelism in the naming of God ("God" and "the Lord"), which serves to emphasize the singular and comprehensive identity of the divine recipient of praise. This repetition reinforces the idea that the one true God, known by both His general divine title and His personal covenant name, is the sole object of their adoration. Finally, the phrase "from the fountain of Israel" is a potent Metaphor or Symbolism. A "fountain" or "spring" symbolizes origin, source, and life-giving sustenance. By equating Israel with a fountain, the psalmist suggests that the nation itself, in its very being and historical lineage, is meant to be the wellspring from which praise and blessing continuously flow to God. This rich imagery connects the nation's identity directly to its purpose of worship, implying that their very existence is a testament to God's glory.
Theological and Thematic Connections
Psalms 68:26 encapsulates profound theological truths about God, His people, and the nature of worship. It reveals that God's mighty acts of deliverance and sovereignty are not merely historical events but are intended to elicit a specific and communal response from His people: corporate praise. The verse affirms God's absolute worthiness of adoration, not just from individuals, but from the collective body of His covenant people, who are called to gather specifically for this purpose. The imagery of Israel as a "fountain" highlights the deep, intrinsic connection between their identity as God's chosen nation and their fundamental purpose to be a source of praise. This underscores the theological principle that God establishes a people for Himself, not only to receive His blessings but also to return glory to Him, fulfilling His ultimate design for humanity. It teaches that true worship flows from a recognition of who God is and who we are in relation to Him.
Reflection and Application
Psalm 68:26 offers a timeless and profound challenge to believers today, transcending its ancient Israelite context to speak to the heart of Christian worship. It reminds us that our praise of God is not merely a private, individual endeavor, but a vital communal expression. When we gather in our congregations, whether in grand cathedrals or humble home groups, we are participating in a sacred act rooted in the very fabric of God's covenant with His people. This verse calls us to move beyond passive attendance to active, wholehearted participation, understanding that our collective voice, our shared songs, and our united prayers are a powerful testimony to God's worthiness. Just as praise was to flow "from the fountain of Israel," our worship should emanate from the deepest part of our being, from our identity as those redeemed by Christ, recognizing that our very existence is purposed for His glory. It encourages us to approach corporate worship with intentionality, recognizing that we are joining a chorus that spans generations and anticipates the heavenly assembly, where all God's people will unite in eternal praise.
Questions for Reflection
FAQ
What does "fountain of Israel" truly signify in this verse?
The phrase "from the fountain of Israel" (מִמְּקוֹר יִשְׂרָאֵל, mimmeqōr yiśrāʾēl) is a rich metaphor that points to the very origin and essence of the nation of Israel. A "fountain" or "spring" is a source of life and sustenance. In this context, it suggests that praise should flow from the deepest roots and identity of the Israelite people. This can be understood in several ways: from their ancestral lineage (descendants of Jacob, whose name was Israel), from their patriarchal beginnings (Abraham, Isaac, Jacob, the "source" of the nation, as referenced in Isaiah 51:1), or from their spiritual wellspring—their unique covenant relationship with Yahweh. Ultimately, it means that the very existence and identity of Israel are intrinsically linked to their purpose of glorifying God, making them a perpetual source of praise.
Why is corporate worship emphasized so strongly in this psalm?
Corporate worship is emphasized because it is a fundamental expression of God's covenant relationship with His people and a powerful demonstration of His sovereignty. While individual devotion is crucial, the gathering of the "congregations" (maqhelot) signifies a collective acknowledgment of God's mighty acts and His worthiness of praise. In ancient Israel, these assemblies were central to their national and religious life, fostering unity, reinforcing communal identity, and providing a public forum for celebrating God's deliverance and faithfulness. The communal act of blessing God reflects the truth that God saves and relates to a people, not just isolated individuals. It also serves as a powerful witness to the world, demonstrating the collective faith and devotion of His chosen ones, as seen throughout the biblical narrative, from the worship at the Tabernacle to the early church described in Acts 2:42-47).
Christ-Centered Fulfillment
Psalms 68:26, with its call to "Bless ye God in the congregations... from the fountain of Israel," finds its ultimate and most profound fulfillment in Jesus Christ and His new covenant people, the Church. Jesus Himself is the true "fountain" from whom living water flows, as He declared in John 4:14 and John 7:38. He is the very source of spiritual life and the ultimate expression of God's blessing to humanity. As the true Israel, the perfect Son of God, Christ embodies the faithful "fountain" from which all true praise and worship emanate. Through His atoning work, He has gathered a new "congregation"—the Church—comprised of believers from every tribe and nation, who are now, by faith, considered the "offspring of Abraham" and heirs according to the promise (Galatians 3:29). It is through Him that we offer our spiritual sacrifices of praise (Hebrews 13:15), for He is the High Priest who presents our worship to the Father. The corporate worship of the Church, gathered in His name, is the fulfillment of this ancient command, as we, the redeemed community, collectively bless God and the Lamb for their victorious reign and salvation, anticipating the grand assembly of all nations worshipping before the throne (Revelation 7:9-10).