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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.
"Command, O God, Your Virtue" [Psalm 68:28]. For one is our Lord Jesus Christ, through whom are all things, [1 Corinthians 8:6] and we in Him, of whom we read that He is "the Virtue of God and the Wisdom of God." [1 Corinthians 1:24] But how does God command His Christ, save while He commends Him? For "God commends His love in us, in that while yet we were sinners, for us Christ died." [Romans 5:8] "How has He not also with Him given to us all things?" [Romans 8:32] "Command, O God, Your Virtue: confirm, O God, that which You have wrought in us." Command by teaching, confirm by aiding.
Therefore we know both the will to do good and the ability to do good come from God. David agrees completely with this, showing that by the command of divine generosity the grace of a good will is granted: “Our steps are made firm by the Lord when he delights in our way.” We have no good works in us unless they come from God, and we bear witness that it is done in God, saying, “Show your strength, O God, as you have done for us before.” And in another place: “With God we shall do valiantly,” that is, the work of virtue. So here in the place of the work of virtue, he said “virtue” just as John, for the work of justice, spoke of doing justice. For he says, “The person who acts in righteousness is righteous.” Paul also wants us to do the will of God, saying, “May the God of peace, who brought up from the dead the great shepherd of the sheep by the blood of the eternal covenant, Jesus our Lord, furnish you with all that is good, that you may do his will.”
“Arise and go to the south.” It is well that it was in the south that this man was sought, found and washed clean. Burning with devotion in his breast, he deserved to be consecrated to God as, so to speak, the firstfruits of the Gentiles. In him especially was fulfilled that saying of the psalmist, “Ethiopia will stretch out its hands to God.”
And so, since God is spiritual light and Christ in sacred Scripture is called “Sun of Justice” and “orient,” the east should be dedicated to his worship. For everything beautiful should be dedicated to God from whom everything that is good receives its goodness. Also, the divine David says, “Sing to God, all you kingdoms of the earth: sing to the Lord; who mounts above the heaven of heavens, to the east.” And still again, Scripture says, “And the Lord had planted a paradise in Eden to the east; wherein he placed man whom he had formed,” and whom he cast out, when he had transgressed, “and made him to live over against the paradise of pleasure,” or in the west. Thus it is that, when we worship God, we long for our ancient fatherland and gaze toward it. The tabernacle of Moses had the veil and the propitiatory to the east; and the tribe of Judah, as being the more honorable, pitched their tents on the east; and in the celebrated temple of Solomon the gate of the Lord was set to the east. As a matter of fact, when the Lord was crucified, he looked toward the west, and so we worship gazing toward him. And when he was taken up, he ascended to the east, and thus the apostles worshiped him, and thus he shall come in the same way as they had seen him going into heaven, as the Lord said: “As lightning comes out of the east and appears even into the west, so shall also the coming of the Son of man be.” And so, while we are awaiting him, we worship toward the east. This is, moreover, the unwritten tradition of the apostles, for they have handed many things down to us unwritten.
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SUMMARY
Psalms 68:28 is a profound declaration of divine sovereignty and a fervent prayer for God's continued intervention. It acknowledges that all true strength and capability originate from God's authoritative decree, then transitions into an earnest petition for Him to fortify and bring to completion the mighty works He has already accomplished on behalf of His people. This verse encapsulates a deep theological truth about God's initiating and sustaining power, coupled with a humble human dependence on His ongoing faithfulness, serving as both an affirmation of divine omnipotence and an urgent plea for its continued manifestation.
CONTEXT
Literary Context: Psalms 68 is a majestic and triumphal processional psalm, often associated with the ark's journey to Zion or a celebration of God's victory. It commences with a powerful invocation, "Let God arise, let His enemies be scattered" (Psalms 68:1), echoing the ancient battle cry from Numbers 10:35. The psalm vividly recounts God's historical interventions on behalf of Israel, from the Exodus and the giving of the Law at Sinai (Psalms 68:7-8) to His providential care for the desolate and oppressed (Psalms 68:5-6). The verses immediately preceding Psalms 68:28 describe God's powerful presence among His people, His ascent to Zion, and the joyful gathering of the "companies of singers" and "damsels playing with timbrels" (Psalms 68:25). Verse 28 serves as a pivotal moment, shifting from descriptive praise of God's past and present power to a direct, intercessory prayer for the solidification of His ongoing work, particularly as the psalm anticipates the establishment of God's dwelling place and the gathering of His people in worship.
Historical & Cultural Context: Psalm 68 is widely believed to be a psalm of David, composed possibly for the occasion of bringing the Ark of the Covenant to Jerusalem (2 Samuel 6) or as a celebration of a significant military victory. It draws heavily on ancient Israelite traditions, particularly the imagery of God as a divine warrior leading His people in triumph, reminiscent of the wilderness wanderings and the conquest of Canaan. The "procession" described in the psalm would have been a familiar cultural phenomenon, involving religious parades and celebrations of divine victory and presence, often accompanied by music and dance. The references to God's care for the "fatherless" and "widows" (Psalms 68:5) reflect the societal values and ethical demands of the Mosaic Law, emphasizing justice and compassion for the vulnerable. The psalm's setting is one where the people of Israel are acutely aware of God's direct, miraculous intervention in their history, shaping their identity and ensuring their survival against formidable foes, thus grounding their present plea in a rich heritage of divine faithfulness.
Key Themes: This verse contributes significantly to several overarching themes within Psalm 68 and the broader Psalter. Foremost is the theme of Divine Sovereignty and Power, emphasizing that God is the ultimate source of all strength and the orchestrator of all good works. It underscores God's Faithfulness to His Covenant People, recalling His historical acts of deliverance and establishment, which form the basis for the psalmist's present plea. The theme of Dependence and Trust in God is powerfully articulated, as the psalmist acknowledges human insufficiency and humbly petitions God to complete what only He can accomplish. Furthermore, it highlights the Intercessory Nature of Prayer, demonstrating how a deep understanding of God's character and past actions fuels fervent prayers for His continued intervention. The concept of God "wrought for us" points to His Redemptive Activity, a continuous thread from the Exodus (Exodus 14) to the establishment of Zion (Psalms 78:68-69), culminating in the ultimate redemptive work in Christ.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices that enhance its theological impact and emotional resonance. The most prominent is Direct Address and Petition, as the psalmist speaks directly to God, first declaring a truth about Him ("Thy God hath commanded...") and then making an urgent request ("strengthen, O God..."). This creates an intimate and dependent tone, fostering a sense of immediate communion. There is also a subtle Parallelism between the declarative statement of God's past action ("commanded thy strength") and the petition for His future action ("strengthen...that which thou hast wrought"). This highlights the continuity of God's work across time. The repetition of the concept of "strength" (from "commanded thy strength" to "strengthen") functions as a form of Emphasis or Anaphora, intensifying the plea and underscoring the central theme of divine power as both source and sustainer. Finally, the phrase "that which thou hast wrought for us" serves as a form of Merism or Synecdoche, referring to the entirety of God's saving acts and historical interventions on behalf of Israel, encapsulating a vast narrative of divine faithfulness in a concise and evocative phrase.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 68:28 profoundly articulates the theological truth that God is both the initiator and the sustainer of all good works, particularly those pertaining to His covenant people. It underscores the concept of divine grace, where strength and accomplishment are not earned but divinely bestowed and maintained. The verse teaches that our confidence in prayer for future help is rooted in the remembrance of God's past faithfulness and His completed actions. It fosters a posture of humble dependence, acknowledging that even the strength we possess is a gift from God, and therefore, its continuation and effectiveness require His ongoing intervention. This theological framework encourages believers to look to God alone as the ultimate source of empowerment for every endeavor, trusting that He who begins a good work is also faithful to bring it to completion.
REFLECTION AND APPLICATION
Psalms 68:28 offers a profound framework for understanding our relationship with God and the nature of our strength. It calls us to a posture of radical dependence, reminding us that any true capability, resilience, or success we experience in life, ministry, or personal growth is ultimately a divinely commanded strength. This truth should humble us, stripping away self-reliance and fostering a deep gratitude for God's empowering presence. Furthermore, the verse transforms our prayer life, moving us beyond simply asking for new things to earnestly petitioning God to strengthen and complete the good works He has already initiated in us and through us. It encourages us to look back at His faithfulness in our past, recognizing "that which He has wrought for us," and to use that remembrance as the foundation for confident prayer for His continued sustaining power in the present and future. In a world that often celebrates self-made success, this verse redirects our gaze to the divine source, inviting us to labor not in our own might, but in the strength that God Himself commands and continually fortifies, ensuring that all glory redounds to Him.
Questions for Reflection
FAQ
What does "Thy God hath commanded thy strength" mean for me today?
Answer: This phrase means that any genuine strength, capability, or spiritual fortitude you possess is not inherent to you but is a direct, intentional gift and decree from God. For believers, this implies that our ability to live righteously, serve effectively, or endure trials comes from God's empowering presence. It fosters humility and dependence, reminding us that our sufficiency is from Him (2 Corinthians 3:5). It encourages us to lean into His power rather than relying on our own limited resources, recognizing that He has ordained and provided the strength necessary for His purposes in our lives, enabling us to walk in His will.
How does "strengthen, O God, that which thou hast wrought for us" relate to God's faithfulness?
Answer: This petition is deeply rooted in God's faithfulness. The psalmist is essentially praying, "God, because You have already demonstrated Your power and faithfulness by accomplishing great things for us in the past, please continue to sustain and bring to completion those very works." It's an appeal to God's consistent character, His unwavering commitment to His covenant promises. Just as God began the work of salvation and establishment for Israel, He is faithful to complete it. This aligns with New Testament teachings, such as Philippians 1:6, which assures us that "He who began a good work in you will carry it on to completion until the day of Christ Jesus." It's a prayer that trusts in God's unwavering commitment to His people and His purposes, knowing His past actions guarantee His future faithfulness.
CHRIST-CENTERED FULFILLMENT
Psalms 68:28 finds its ultimate and most profound fulfillment in Jesus Christ. He is the embodiment of God's commanded strength, the very "power of God and the wisdom of God" (1 Corinthians 1:24). The "strength" that God commands is perfectly manifested in Christ's life, ministry, and especially in His triumphant resurrection, which demonstrates God's ultimate power over sin and death (Ephesians 1:19-20). Furthermore, the prayer "strengthen, O God, that which thou hast wrought for us" resonates deeply with the finished work of Christ on the cross. His atoning sacrifice is the supreme "work wrought for us," accomplishing our redemption and reconciliation with God (Colossians 1:19-20). Through the Holy Spirit, the strength commanded by God is now imparted to believers, enabling them to live a new life and to participate in God's ongoing work (Ephesians 3:16). The faithfulness of God to complete His work, as prayed for in this psalm, is guaranteed in Christ, who is "the author and perfecter of our faith" (Hebrews 12:2). Thus, this ancient prayer becomes a vibrant declaration of God's power made available to us through our union with the risen Christ, who continues to strengthen and perfect all that God has graciously begun for His people, ensuring His eternal purposes are brought to glorious completion.