TRV
Study This Verse
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.
"From Your Temple in Jerusalem, to You kings shall offer presents" [Psalm 68:29]. Jerusalem, which is our free mother, [Galatians 4:26] because the same also is Your holy Temple: from that Temple then, "to You kings shall offer presents." Whatever kings be understood, whether kings of the earth, or whether those whom "He that is above the heavens distinguishes over the dove silvered;" "to You kings shall offer presents." And what presents are so acceptable as the sacrifices of praise? But there is a noise against this praise, from men bearing the name of Christian, and having diverse opinions.
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.
Continue studying Psalms 68:29 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Psalms 68:29 is a profound prophetic declaration embedded within a grand processional psalm, celebrating God's triumphant power and majestic presence. It anticipates a future era when, because of God's established dwelling place in the Temple at Jerusalem, even the most powerful earthly kings and nations will acknowledge His supreme sovereignty and bring Him homage and tribute. This verse underscores God's universal dominion and the magnetic draw of His holy presence, envisioning a world where all authority bows before the Lord of Israel, recognizing His unparalleled glory and rightful reign.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 68:29 employs several significant literary devices to convey its powerful message. Primarily, the verse functions as a Prophecy, looking forward to a future eschatological event where God's universal sovereignty will be recognized by earthly rulers. There is an element of Idealization and perhaps Hyperbole in the depiction of "kings" universally bringing tribute, which serves to emphasize the ultimate and complete nature of God's future reign rather than a literal, exhaustive list of every single monarch. The "Temple" functions as a potent Symbolism, representing God's established presence, His covenant faithfulness, and the sacred center from which His glory and authority will radiate to the nations. Similarly, "presents" are Symbolic of submission, homage, and worship, signifying the willing surrender of earthly power and resources to the divine King. The entire verse is structured as a cause-and-effect statement, highlighting the Temple's pivotal role in eliciting universal recognition and homage.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 68:29 powerfully articulates the biblical vision of God's ultimate universal reign. It posits that the very presence of God among His people, symbolized by the Temple in Jerusalem, will serve as an irresistible draw for the nations. This is not merely a vision of Israel's political dominance, but of God's spiritual supremacy being acknowledged by all earthly powers. It speaks to a future where the world's rulers will willingly submit their authority and resources to the Lord, recognizing Him as the one true God. This theme resonates deeply with the broader prophetic narrative of the Old Testament, which consistently points to a time when God's glory will cover the earth, and all peoples will come to worship Him, bringing their wealth and honor to His holy city.
REFLECTION AND APPLICATION
Psalms 68:29 offers a profound wellspring of hope and a compelling call to worship for believers today. It reminds us that despite the apparent chaos, resistance, or secularism of the present world, God's ultimate plan for universal recognition and homage will prevail. His sovereignty is not limited by earthly powers; rather, all authority will one day bow before Him. This truth should embolden our faith, inspire our fervent prayers for global missions, and deepen our commitment to living lives that reflect His glory in anticipation of His full reign. Just as kings are prophesied to bring presents, we are called to offer our lives—our talents, resources, time, and very selves—as a living sacrifice of worship and submission to God's reign, acknowledging His supreme authority in every facet of our existence. This verse invites us to live with an eternal perspective, knowing that our King will ultimately be acknowledged by all creation, and our present acts of worship are a foretaste of that glorious future.
Questions for Reflection
FAQ
Is this verse talking about a literal future event or a symbolic one?
Answer: This verse carries both literal and symbolic dimensions, pointing to a profound spiritual reality. Historically, the Temple in Jerusalem was indeed a significant center, and powerful rulers sometimes brought gifts or tribute to the dominant powers or deities of the region. Prophetically, the verse points to an ideal future where God's reign is universally acknowledged, and all earthly authority submits to Him. While it may not imply every single king literally traveling to Jerusalem, it powerfully symbolizes the ultimate and complete recognition of God's sovereignty by all nations. This prophetic vision finds its ultimate fulfillment in the reign of Christ, where every knee will bow and every tongue confess His Lordship (Philippians 2:9-11). It also finds echoes in the New Jerusalem, where the kings of the earth bring their glory into the city (Revelation 21:24-26).
CHRIST-CENTERED FULFILLMENT
Psalms 68:29 finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The Temple in Jerusalem, which served as the magnetic center drawing nations to God, was ultimately a shadow pointing to Christ Himself. Jesus declared Himself to be greater than the Temple (Matthew 12:6), for He is the true dwelling place of God among humanity, the very embodiment of God's presence (John 1:14). The prophetic vision of kings bringing presents to God's Temple is fully realized in the universal homage paid to Christ, the King of kings and Lord of lords (Revelation 19:16). The New Testament proclaims that because of Christ's sacrificial death, glorious resurrection, and ascension, God has highly exalted Him, "so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:9-11). Thus, the "presents" are no longer merely earthly tributes but the worship, submission, and adoration of all creation to the resurrected Christ, who is the ultimate Temple and the true King to whom all glory is due, drawing all people to Himself (John 12:32).