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Commentary on Psalms 68 verses 22–31
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.
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 is Benjamin the younger in a trance" [Psalm 68:27]. There is Paul the last of the Apostles, who says, "For even I am an Israelite, out of the seed of Abraham, out of the tribe of Benjamin." [Philippians 3:5] But evidently "in a trance," all men being amazed at a miracle so great as that of his calling. For a trance is the mind's going out: which thing sometimes chances through fear; but sometimes through some revelation, the mind suffering separation from the corporal senses, in order that that which is to be represented may be represented to the spirit. Whence even thus may be understood that which here has been written, namely, "in a trance;" for when to that persecutor there had been said from Heaven, "Saul, Saul, why do you persecute me:" [Acts 9:4] there being taken from him the light of the eyes of flesh, he made answer to the Lord, whom in spirit he saw, but they that were with him heard the voice of him replying, though seeing no one to whom he was speaking. Here also the trance may be understood to be that one of his, whereof he himself speaking, says, that he knew a man caught up even unto the third Heaven; but whether in the body, or whether out of the body, he knew not: [2 Corinthians 12:2] but that he being caught up into Paradise, heard ineffable words, which it was not lawful for a man to speak. "Princes of Juda the leaders of them, princes of Zabulon, princes of Nephthalim." Since he is indicating the Apostles as princes, wherein is even "Benjamin the younger in a trance," in which words that Paul is indicated no one doubts; or when under the name of princes there are indicated in the Churches all men excelling and most worthy of imitation: what mean these names of the tribes of Israel?...For the names are Hebrew: whereof Juda is said to be interpreted confession, Zabulon habitation of strength, Nephthalim my enlargement. All which words do intimate to us the most proper princes of the Church, worthy of their leadership, worthy of imitation, worthy of honours. For the Martyrs in the Churches hold the highest place, and by the crown of holy worth they do excel. But however in martyrdom the first thing is confession, and for this is next put on strength to endure whatsoever shall have chanced; then after all things have been endured, straits being ended, breadth follows in reward. It may also thus be understood; that whereas the Apostle chiefly commends these three things, faith, hope, love; [1 Corinthians 13:13] confession is in faith, strength in hope, breadth in love. For of faith the substance is, that with the heart men believe unto righteousness, but with the mouth confession be made unto salvation. [Romans 10:10] But in sufferings of tribulations the thing itself is sorrowful, but the hope is strong. For, "if that which we see not we hope for, through patience we wait for it." [Romans 8:25] But breadth the shedding abroad of love in the heart does give. For "love perfected casts out fear:" which fear "has torment," [1 John 4:18] because of the straits of the soul....
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 68:27 presents a vibrant snapshot of a triumphal procession, likely commemorating God's majestic arrival or the Ark of the Covenant's journey to Jerusalem. This verse specifically highlights the participation of four diverse tribes of Israel—Benjamin, Judah, Zebulun, and Naphtali—in this sacred assembly. Their inclusion powerfully underscores the nation's varied composition and its profound unity in worship and homage before a victorious God, demonstrating that all segments of Israel, from the geographically proximate to the distant, and from the historically small to the dominant, are gathered in this significant national celebration.
CONTEXT
Literary Context: Psalm 68 is a magnificent hymn of divine triumph, often understood as a processional psalm. It commences with an echo of the ancient wilderness march, as seen in Numbers 10:35, depicting God rising to scatter His adversaries and lead His people. The psalm traverses through historical allusions to the Exodus, the giving of the Law at Sinai, and God's chosen dwelling in Zion. Verses 24-27 describe a grand procession, most likely the bringing of the Ark of the Covenant to Jerusalem, complete with musicians, singers, and representatives from various tribes. Psalms 68:27 functions as a pivotal moment, capturing the diverse participants and emphasizing the national scope of this celebratory event, all under God's supreme leadership over a unified Israel. The preceding verses establish the majestic scene for this parade, while the subsequent verses continue to extol God's power and His dwelling in His sanctuary.
Historical & Cultural Context: The most probable historical backdrop for Psalm 68, especially its processional elements, is King David's momentous transfer of the Ark of the Covenant to Jerusalem, an event meticulously recorded in 2 Samuel 6 and 1 Chronicles 15. This was a transformative period in Israelite history, solidifying Jerusalem's status as both the religious and political capital and centralizing worship around the tangible symbol of God's presence—the Ark. Culturally, such grand processions were common methods for celebrating military victories or for escorting sacred objects to their designated holy sites. The specific mention of tribes in Psalms 68:27 reflects the enduring tribal identity within Israel, even under a unified monarchy. Benjamin, though historically small, held significance as the tribe of Israel's first king, Saul, and its territory bordered Jerusalem. Judah was the preeminent southern tribe, the royal lineage of David. Zebulun and Naphtali were northern tribes, located in the Galilee region, often more geographically and politically distant from the central hub of Jerusalem. Their deliberate inclusion underscores a comprehensive effort to represent the entire nation.
Key Themes: The enumeration of these tribes in Psalms 68:27 profoundly contributes to several overarching themes within Psalm 68 and the broader biblical narrative. Firstly, it powerfully illustrates National Unity and Inclusion. Despite geographical distances, historical rivalries, and varying tribal sizes, representatives from across Israel are gathered, underscoring the theological truth that God's presence and celebration are for the entire nation, regardless of their perceived status or location. Secondly, it reinforces the theme of Divine Leadership and Presence. The procession itself is a vivid testament to God's active leading of His people, from their wilderness wanderings to their settled land and His chosen dwelling place. The tribes are assembling before Him, acknowledging His supreme authority and victorious power. Lastly, the prominent mention of "little Benjamin" subtly introduces the theme of God's Use of the Humble. This echoes a consistent biblical motif where God frequently chooses the weak, the small, or the overlooked to accomplish His purposes or to be honored, demonstrating that His favor is not based on human might or status, as articulated in 1 Corinthians 1:27-29.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several effective literary devices to convey its powerful message. Procession is the overarching literary and thematic framework, vividly depicting a dynamic, moving assembly of God's people. Synecdoche is prominently featured, where the mention of specific tribes (Benjamin, Judah, Zebulun, Naphtali) stands in for the participation of the entire nation of Israel. This partial representation signifies the whole, emphasizing national solidarity. The Juxtaposition of "little Benjamin" with the dominant "princes of Judah" creates a subtle yet profound emphasis on inclusivity and God's regard for all, regardless of perceived status or size. The deliberate listing of tribes from different geographical areas (south, central, north) and of varying historical prominence reinforces the themes of Inclusivity and Unity in Diversity, showcasing a unified Israel marching in celebration of God's victory and presence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 68:27 profoundly illustrates God's delight in gathering His diverse people into a unified body for worship and celebration. It underscores the theological truth that every part of God's people, regardless of their perceived strength, size, or location, is valued and has a place in His grand redemptive narrative. The inclusion of "little Benjamin" alongside the powerful "princes of Judah" and the distant northern tribes of Zebulun and Naphtali foreshadows the comprehensive nature of God's kingdom, where all are called and all are essential. This unity, brought about by God's victorious presence, reflects His desire for His people to stand together in common purpose and adoration, celebrating His sovereignty and faithfulness.
REFLECTION AND APPLICATION
Psalms 68:27 offers a powerful image for contemporary believers, reminding us that God delights in the unity and participation of all His people. Just as the ancient tribes, diverse in size, location, and influence, came together to honor God, so too are we called to recognize and affirm the unique value of every member within the body of Christ. No one is too "little" or too insignificant to contribute to God's work and worship. This verse challenges us to actively foster environments where diversity is celebrated, and every voice is heard and valued, promoting genuine fellowship and collaboration. It encourages us to look beyond superficial differences and embrace the rich tapestry of gifts and backgrounds that God has woven into His church, ensuring that our collective worship and mission reflect the comprehensive and inclusive nature of His kingdom. We are invited to join in the ongoing procession of God's people, celebrating His past victories and trusting in His continued leadership, knowing that our unity amplifies our witness to a watching world.
Questions for Reflection
FAQ
Why is Benjamin called "little" and mentioned first in the list?
Answer: Benjamin is called "little" (Hebrew: tsâʻîyr) primarily due to its historical and demographic size, which was significantly smaller compared to other tribes, especially after the near-annihilation described in Judges 20. Its mention first in the list, despite its size, is highly significant. It could signify its geographical proximity to Jerusalem, which was located on the border of Benjamin's territory, making it a natural leader in a procession heading to the city. More profoundly, it highlights a recurring biblical theme where God often elevates the humble or the least expected, demonstrating that His favor and inclusion are not based on human greatness or numerical strength. It emphasizes God's inclusive nature, valuing all His people regardless of their perceived status.
Why are these specific tribes—Benjamin, Judah, Zebulun, and Naphtali—mentioned, and not others?
Answer: The selection of these four tribes is highly symbolic and strategic, representing the comprehensive unity of the nation. Benjamin represents the smallest tribe and the region immediately surrounding Jerusalem. Judah represents the dominant southern tribe, the royal tribe from which David and his dynasty came, signifying leadership and authority. Zebulun and Naphtali represent the northernmost regions of Israel, specifically the Galilee. By including tribes from the south (Judah), the central region (Benjamin), and the far north (Zebulun and Naphtali), the verse illustrates that the entire nation, from its geographical extremities to its core, and from its smallest to its largest components, is united in this grand procession of worship and homage to God. It's a synecdoche, where parts represent the whole, emphasizing national solidarity.
What is the significance of "princes" and "council" in this verse?
Answer: The term "princes" (Hebrew: sarim) refers to the official leaders, chiefs, or heads of the tribes. Their presence indicates that these were not just random individuals but formal representatives, signifying the official participation of their respective tribes in the procession. The word "council" (Hebrew: rigmâh), used with Judah, suggests a larger, more formal delegation or company accompanying the princes. This implies that Judah's participation was particularly significant and well-represented, underscoring its prominence. Together, "princes" and "council" convey the idea of organized, authoritative, and widespread tribal participation, emphasizing the national and formal nature of the celebration.
CHRIST-CENTERED FULFILLMENT
Psalms 68:27, with its depiction of a unified Israel marching in triumphant procession before God, finds its ultimate and most profound fulfillment in Jesus Christ and His church. The ancient procession of tribes foreshadows the gathering of God's people from every nation, tribe, people, and language, united under the headship of Christ. Just as "little Benjamin" was included and given prominence, so too does Christ gather those who are considered "little" or insignificant by the world, making them vital members of His body. He is the true "ruler" who leads His people, not merely to an earthly sanctuary, but into the very presence of God through His atoning work. The unity of Judah, Benjamin, Zebulun, and Naphtali in the ancient procession prefigures the spiritual unity of believers from all backgrounds—Jew and Gentile, rich and poor, powerful and humble—who are made one in Christ. Through His death and resurrection, Jesus has broken down the dividing walls of hostility, creating one new humanity, as powerfully described in Ephesians 2:14. The church, as the new Israel, is now the ongoing procession, marching under the banner of the resurrected Christ, who leads His people in triumph over all spiritual powers, as celebrated in Colossians 2:15. Every believer, regardless of their earthly status or origin, is a "prince" or "princess" in God's kingdom, called to participate in the glorious procession that culminates in the worship of the Lamb of God, who gathers all peoples to Himself, a vision beautifully depicted in Revelation 7:9-10.