TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 68:7–14. His two-level outline is real structure in the source text, so it is rendered as structure.
The psalmist here, having occasion to give God thanks for the great things he had done for him and his people of late, takes occasion thence to praise him for what he had done for their fathers in the days of old. Fresh mercies should put us in mind of former mercies and revive our grateful sense of them. Let it never be forgotten,
I.That God himself was the guide of Israel through the wilderness; when he had brought them out of their chains he did not leave them in the dry land, but he himself went before them in a march through the wilderness, Psa 68:7. It was not a journey, but a march, for they went as soldiers, as an army with banners. The Egyptians promised themselves that the wilderness had shut them in, but they were deceived; God's Israel, having him for their leader, marched through the wilderness and were not lost in it. Note, If God bring his people into a wilderness, he will be sure to go before them in it and bring them out of it. Sol 8:5.
II.That he manifested his glorious presence with them at Mount Sinai, Psa 68:8.
Never did any people see the glory of God, nor hear his voice, as Israel did, Deu 4:32, Deu 4:33. Never had any people such an excellent law given them, so expounded, so enforced. Then the earth shook, and the neighbouring countries, it is likely, felt the shock; terrible thunders there were, accompanied no doubt with thunder-showers, in which the heavens seemed to drop; while the divine doctrine dropped as the rain, Deu 32:2. Sinai itself, that vast mountain, that long ridge of mountains, was moved at the presence of God; see Jdg 5:4, Jdg 5:5; Deu 33:2; Hab 3:3. This terrible appearance of the Divine Majesty, as it would possess them with a fear and dread of him, so it would encourage their faith in him and dependence upon him. Whatever mountains of difficulty lay in the way of their happy settlement, he that could move Sinai itself could remove them, could get over them.
III.That he provided very comfortably for them both in the wilderness and in Canaan (Psa 68:9, Psa 68:10):
Thou didst send a plentiful rain and hast prepared of thy goodness for the poor. This may refer,
1.To the victualling of their camp with manna in the wilderness, which was rained upon them, as were also the quails (Psa 78:24, Psa 78:27), and it might be fitly called a rain of liberality or munificence, for it was a memorable instance of the divine bounty. This confirmed the camp of Israel (here called God's inheritance, because he had chosen them to be a peculiar treasure to himself) when it was weary and ready to perish: this confirmed their faith, and was a standing proof of God's power and goodness. Even in the wilderness God found a comfortable dwelling for Israel, which was his congregation. Or,
2.To the seasonable supplies granted them in Canaan, that land flowing with mild and honey, which is said to drink water of the rain of heaven, Deu 11:11. When sometimes that fruitful land was ready to be turned into barrenness, for the iniquity of those that dwelt therein, God, in judgment, remembered mercy, and sent them a plentiful rain, which refreshed it again, so that the congregation of Israel dwelt therein, and there was provision enough, even to satisfy their poor with bread. This looks further to the spiritual provision made for God's Israel; the Spirit of grace and the gospel of grace are the plentiful rain with which God confirms his inheritance, and from which their fruit is found, Isa 45:8. Christ himself is this rain, Psa 72:6. He shall come as showers that water the earth.
IV.That he often gave them victory over their enemies; armies, and kings of armies, appeared against them, from their first coming into Canaan, and all along in the times of the judges, till David's days, but, first or last, they gained their point against them, Psa 68:11, Psa 68:12, Psa 68:14. Observe here,
1.That God was their commander-in-chief: The Lord gave the word, as general of their armies. He raised up judges for them, gave them their commissions and instructions, and assured them of success. God spoke in his holiness, and then Gilead is mine.
2.That they had prophets, as God's messengers, to make known his mind to them. God gave them his word (the word of the Lord came unto them) and then great was the company of the preachers - prophets and prophetesses, for the word is feminine. When God has messages to send he will not want messengers. Or perhaps it may allude to the women's joining in the triumph when the victory was obtained, as was usual (Exo 15:20, Sa1 18:7), in which they took notice of the word of God, triumphing in that as much as in his works.
3.That their enemies were defeated, and put to confusion: Kings of armies did flee, did flee with the greatest terror and precipitation imaginable, did not fight and flee, but flee and flee, retired without striking a stroke; they fled apace, fled and never rallied again.
4.That they were enriched with the plunder of the field: She that tarried at home divided the spoil. Not only the men, the soldiers that abode by the stuff, who were, by a statute of distributions, to share the prey (Sa1 30:24), but even the women that tarried at home had a share, which intimates the abundance of spoil that should be taken.
5.That these great things which God did for them were sanctified to them and contributed to their reformation (Psa 68:14): When the Almighty scattered kings for her (for the church) she was white as snow in Salmon, purified and refined by the mercies of God; when the host went forth against the enemy they kept themselves from every wicked thing, and so the host returned victorious, and Israel by the victory were confirmed in their purity and piety. This account of Israel's victories is applicable to the victories obtained by the exalted Redeemer for those that are his, over death and hell. By the resurrection of Christ our spiritual enemies were made to flee, their power was broken, and they were for ever disabled to hurt any of God's people. This victory was first notified by the women (the she-publishers) to the disciples (Mat 28:7) and by them it was preached to all the world, while believers that tarry at home, that did not themselves contribute any thing towards it, enjoy the benefit of it, and divide the spoil.
V.That from a low and despised condition they had been advanced to splendour and prosperity.
When they were bond-slaves in Egypt, and afterwards when they were oppressed sometimes by one potent neighbour and sometimes by another, they did, as it were, lie among the pots or rubbish, as despised broken vessels, or as vessels in which there was no pleasure - they were black, and dirty, and discoloured. But God, at length, delivered them from the pots (Psa 81:6), and in David's time they were in a fair way to be one of the most prosperous kingdoms in the world, amiable in the eyes of all about them, like the wings of a dove covered with silver, Psa 68:13. "And so," says Dr. Hammond, "under Christ's kingdom, the heathen idolaters that were brought to the basest and most despicable condition of any creatures, worshipping wood and stone, and given up to the vilest lusts, should from that detestable condition be advanced to the service of Christ, and the practice of all Christian virtues, the greatest inward beauties in the world." It may be applied also to the deliverance of the church out of a suffering state and the comforts of particular believers after their despondencies.
Historical interpretation
Two Centuries of Reception
5 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.
Again, Aeschylus the tragedian, setting forth the power of God, does not shrink from calling him the Highest, in these words:Place God apart from mortals; and think not
That he is, like yourself, corporeal.
You know him not. Now he appears as fire,
Dread force; as water now; and now as gloom;
And in the beasts is dimly shadowed forth,
In wind, and cloud, in lightning, thunder, rain;
And minister to him the seas and rocks,
Each fountain and the water’s floods and streams.
The mountains tremble, and the earth, the vast
Abyss of sea, and towering height of hills,
When on them looks the Sovereign’s awful eye:
Almighty is the glory of the Most High God.
Does he not seem to you to paraphrase that text, “At the presence of the Lord the earth trembles”?
Damasus cleansed not, Peter cleansed not, Ambrose cleansed not, Gregory cleansed not; for ours is the ministry, but the sacraments are yours. For human power cannot confer what is divine, but it is, O Lord, your gift and that of the Father, as you have spoken by the prophets, saying, “I will pour out of my Spirit on all flesh, and their sons and their daughters shall prophesy.” This is that typical dew from heaven, this is that gracious rain, as we read: “A gracious rain, dividing for his inheritance.” For the Holy Spirit is not subject to any foreign power or law but is the arbiter of his own freedom, dividing all things according to the decision of his own will, to each, as we read, individually as he wills.
“O God, when you went forth at the head of your people.” This accords with history, when God preceded his people as they marched out of Egypt. “When you marched through the wilderness.” God did not delay in the desert but passed through it. “The earth quaked; it rained from heaven at the presence of the God of Sinai.” “It rained from heaven”: that is, it rained manna. Sinai signifies temptation. God dwells, therefore, in those who are tempted and overcome temptation; in those who seek sensual gratification, however, he does not dwell. “A bountiful rain you showered down, O God, on your inheritance.” This refers to the law that was given through Moses. “You restored the land when it languished.” The law languished because no one was able to fulfill it except the Lord, who said, “I have not come to destroy the law but to fulfill.” HOMILIES ON THE.
"O God, when You went forth before Your people" [Psalm 68:7]. His going forth is perceived, when He appears in His works. But He appears not to all men, but to them that know how to spy out His works. For I do not now speak of those works which are conspicuous to all men, Heaven and earth and sea and all things that in them are; but the works whereby He leads forth men fettered in strength, likewise men provoking that dwell in the tombs, and makes them of one manner to dwell in a house. Thus He goes forth before His people, that is, before those that do perceive this His Grace.
“When you ventured forth in the midst of your people, O God, when you passed through the wilderness, earth shook and the heavens sent down drops.” Symmachus rendered it thus, “O God, when you went before your people, moving through the uninhabited land, earth shook and heaven sent down drops.” On the point of passing through that barren and uninhabited land, which had not yet felt the light’s ray, you disturbed the earth and shook it, and from heaven you sent down the shower of grace. Now, in the one case, this happened at the crucifixion. At that time the earth shook and the rocks broke open, and all the earth was disturbed on gaining the impression that the Creator of all was hung up on the cross; in the other case, after the return to heaven. At that time the grace of the Spirit came on the apostles, like drops of dew. Then, to teach Jews more clearly who was doing all this, he added, “at the presence of the God of Sinai, at the presence of the God of Israel.” The one who appeared to our forebears on Mount Sinai, he is saying, is the one who also shook the earth at the time of the passion to refute our folly and who made the gift of the Spirit.
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Summary
Psalms 68:7 is a powerful and evocative declaration that anchors the psalm in God's foundational acts of redemption for Israel. It vividly recalls the Lord's active, personal, and triumphant leadership during the Exodus and the subsequent wilderness journey, portraying Him as a divine warrior and unwavering guide who marched at the forefront of His people. This verse serves as a profound historical and theological touchstone, inviting deep contemplation on God's consistent character as the sovereign deliverer, protector, and provider through all challenges.
Context
Literary Context
Psalm 68 is a majestic and complex hymn, often described as a triumphal procession psalm, likely composed for a significant national celebration, such as the bringing of the Ark of the Covenant to Jerusalem or a victory parade. It weaves together historical allusions, calls to worship, and prophetic declarations of God's universal sovereignty. Verse 7 immediately grounds the psalm in Israel's defining redemptive history: the Exodus from Egypt and the subsequent wilderness wandering. This historical recollection serves as the foundational premise for the psalm's broader themes of God's power over chaos and His enemies, His compassionate care for the vulnerable, and His ultimate enthronement as King over all the earth. The "Selah" at the verse's conclusion functions as a liturgical instruction, prompting a pause for profound reflection on the deep theological significance of God's past, present, and future actions.
Historical & Cultural Context
The events referenced in Psalms 68:7—God leading Israel "through the wilderness"—are central to the historical and theological identity of ancient Israel. The Exodus from Egyptian bondage and the subsequent forty-year journey through the desolate Sinai desert (approximately 1446-1406 BC) were the crucible in which God forged His covenant relationship with His chosen people. The wilderness was a harsh and perilous environment, a place of severe testing, hunger, and thirst, yet it was precisely there that God demonstrated His miraculous provision (manna, water from the rock) and gave His Law at Mount Sinai. The imagery of God "going forth before" and "marching through" His people evokes the visible manifestation of His presence and leadership in the pillar of cloud by day and fire by night, as recorded in Exodus 13:21-22. This portrayal of Yahweh as a divine warrior leading His army was a powerful and relatable concept in the ancient Near East, affirming His supreme authority and protective power over His nation.
Key Themes
This verse contributes significantly to several overarching themes within Psalm 68 and the broader biblical narrative. Firstly, it underscores Divine Sovereignty and Leadership, presenting God not as a distant or passive deity but as an active, initiating leader who personally goes before His people, guiding them through their most challenging circumstances. Secondly, it highlights Covenant Faithfulness, serving as a powerful reminder of God's unwavering commitment to His promises, vividly demonstrated through His consistent presence, provision, and protection during Israel's vulnerable wilderness journey, a period of testing and dependence (see Deuteronomy 8:2-3). Thirdly, it emphasizes Redemptive History, anchoring the psalm in the foundational act of deliverance that defined Israel's relationship with God, thereby providing a historical basis for trust in His future interventions and ongoing redemptive work. Finally, the concluding "Selah" invites Profound Reflection, urging the worshiper to pause and internalize the magnitude of God's power and faithfulness, transforming historical memory into present confidence and worship.
Exposition and Analysis
Key Word Analysis
This plural noun, often used with a singular verb, refers specifically to the supreme God, Yahweh, in this context. It signifies His ultimate authority, power, and divine nature. The use of this term here emphasizes that the leader of the Exodus was not merely a human figure or a lesser deity, but the one true, mighty God, whose very being embodies sovereignty and might.
This verb denotes a deliberate and purposeful departure, emergence, or going out. In the context of God leading His people, it emphasizes His initiative and active role as the vanguard. It implies a strategic and intentional movement at the head of the procession, highlighting God's dynamic leadership and His commitment to His people's journey, rather than a passive observation or a response to human initiation.
This word conveys a powerful, resolute stride, often associated with a majestic procession or a military advance. It depicts God's movement through the wilderness as strong, determined, and authoritative. It underscores His omnipotence and His ability to overcome any obstacle, leading His people with unwavering purpose, much like a victorious general leading an army through challenging or hostile territory.
This term specifically refers to a desolate, uninhabited region, a desert. Its use here highlights the harsh, barren, and dangerous environment through which God led His people. The "wilderness" is not merely a geographical location but a theological symbol of testing, dependence, and divine provision, where God's power and faithfulness were uniquely demonstrated in sustaining His people against all natural odds.
Appearing frequently in the Psalms, "Selah" is a liturgical or musical instruction whose precise meaning is debated but commonly understood as a call to pause and reflect deeply on the preceding words, a musical interlude, or an instruction to "lift up" (perhaps voices, instruments, or the heart in contemplation). In Psalms 68:7, it serves as a divine punctuation mark, urging the reader to internalize the profound truth of God's mighty and faithful leadership during the Exodus and wilderness journey.
Verse Breakdown
"O God, when thou wentest forth before thy people,"
This opening addresses God directly, invoking His divine authority and personal involvement. The phrase "wentest forth before thy people" vividly portrays God as the vanguard, the one taking the initiative and leading the way. This imagery directly recalls the pillar of cloud and fire that visibly guided Israel through the wilderness, emphasizing God's active, personal, and visible leadership in their liberation and journey. It establishes God as the sovereign initiator of their redemption, setting the precedent for His ongoing relationship with His covenant people.
"when thou didst march through the wilderness;"
This clause specifies the challenging context of God's leadership: the arduous and perilous journey through the wilderness. The verb "march through" suggests a powerful, determined, and authoritative progression, not a hesitant or fearful movement. The wilderness, a place of desolation and danger, highlights the extraordinary nature of God's provision and protection during this foundational period of Israel's history. It underscores His omnipotence in sustaining a vast nation in an inhospitable environment, demonstrating His ability to bring order and life even out of chaos and His unwavering commitment to His people's well-being.
"Selah:"
This final word functions as a crucial liturgical or contemplative instruction. It is a divine invitation to pause amidst the reading or singing, allowing the profound truth of God's historical intervention, His unwavering presence, and His sovereign power demonstrated during the Exodus and wilderness wanderings to sink deeply into the heart and mind. It prompts meditation on the weight and significance of God's faithfulness, reminding the worshiper to internalize these truths.
Literary Devices
Psalms 68:7 is rich with literary devices that amplify its message and theological impact. The direct address "O God" is a clear example of Apostrophe, immediately establishing a personal and reverent tone and directing the psalm's focus to the divine. Imagery is central, painting vivid pictures of God "going forth" and "marching through the wilderness," which evokes a powerful sense of divine movement, leadership, and unwavering determination. This imagery also functions as Anthropomorphism, attributing human-like actions (walking, marching) to God to make His active involvement comprehensible and relatable to the human experience, emphasizing His immanence. The verse's foundation is a profound Historical Allusion to the Exodus and wilderness journey, grounding the psalm in Israel's defining redemptive event and establishing a pattern of divine intervention that assures future faithfulness. Finally, "Selah" acts as a unique Liturgical Marker, signaling a moment for profound contemplation, musical interlude, or a call to "lift up" in praise, emphasizing the theological weight and spiritual significance of the preceding declaration.
Theological and Thematic Connections
This verse powerfully articulates God's active and personal involvement in the history of His people. It establishes a profound theological precedent: God is not a distant observer but an immanent leader who goes before His people, guiding them through trials and delivering them from adversity. This historical act of deliverance serves as an enduring testament to His faithfulness, sovereignty, and protective care, inviting subsequent generations to trust in His consistent character. The pattern of divine leading through wilderness experiences is a recurring theme in biblical theology, symbolizing periods of testing and growth under God's watchful eye, where His presence and provision are most acutely experienced and His covenant relationship is deepened, demonstrating His power to bring His people to their promised destination.
Reflection and Application
Psalms 68:7 offers profound encouragement and a vital call to trust for believers today. Just as God actively led ancient Israel through the literal wilderness, He continues to lead His people through the metaphorical "wildernesses" of life—periods of uncertainty, hardship, and transition. This verse reminds us that we are never abandoned; God goes before us, charting the path, providing strength, and ensuring our ultimate arrival. It encourages us to recall His past faithfulness, both in biblical history and in our personal journeys, as a foundation for present trust and future hope. The "Selah" at the end is a divine invitation to pause, breathe, and intentionally reflect on God's character and His active presence in our lives, transforming our anxieties into worship and our fears into faith, knowing that the same God who led Israel is leading us, and He will bring us through every wilderness experience to His intended destination.
Questions for Reflection
FAQ
What is the significance of the "wilderness" in this verse?
The "wilderness" (יְשִׁימוֹן, yᵉshîymôwn) in Psalms 68:7 refers specifically to the Sinai desert through which the Israelites journeyed for forty years after their Exodus from Egypt. Theologically, it represents a place of both extreme hardship and profound divine revelation. It was a barren, dangerous environment where Israel was utterly dependent on God for survival, yet it was also where God miraculously provided manna, water, and His law at Mount Sinai. Its significance lies in demonstrating God's miraculous provision, protection, and covenant faithfulness even in the most desolate and challenging circumstances. It highlights that God's leadership is most evident when human resources are exhausted, teaching Israel (and us) to rely solely on Him.
How does this verse relate to the overall message of Psalm 68?
Psalms 68:7 serves as a foundational historical anchor for the entire psalm. Psalm 68 is a triumphant hymn celebrating God as a victorious warrior and sovereign King who leads His people to triumph. By beginning with the Exodus and wilderness journey, verse 7 establishes God's historical pattern of going before His people, defeating their enemies, and leading them into His dwelling place (Zion). This initial act of divine leadership and deliverance sets the stage for the psalm's broader themes of God's power over chaos, His care for the vulnerable, and His ultimate enthronement as King over all the earth, culminating in the joyful procession to Zion (see Psalms 68:24-27). It grounds the psalm's present praise in God's unchanging character and past faithfulness, providing a historical basis for the psalm's triumphant tone.
Christ-Centered Fulfillment
Psalms 68:7 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Just as God "wentest forth before thy people" in the Exodus, leading them through the wilderness, so too did God, in Christ, come forth from heaven to lead His new covenant people. Jesus is the ultimate divine leader, the one who "marched through the wilderness" of human sin and suffering, not merely guiding but actively conquering. His journey to the cross was the ultimate wilderness experience, where He faced intense temptation (Matthew 4:1-11) and bore the desolate weight of humanity's sin, ultimately emerging victorious through His resurrection. He is the true "pillar of cloud and fire," not just guiding from afar, but embodying God's presence among us as Emmanuel, God with us. Through Him, we are led out of the bondage of sin into the promised land of eternal life, fulfilling the ancient Exodus pattern in a spiritual and eternal sense, as He is the way, the truth, and the life for all who follow Him, leading us to the Father and to our eternal inheritance.