They have seen thy goings, O God, the goings of my God, my King, in the sanctuary.
The psalm turns from battle to worship. God's people watch their King move into His holy place, and two questions follow: what do they see, and when does this scene happen?
Where the ESV reads "procession," older translations read "goings." One writer explains what stands behind both words. He also sets the scene beside the old day when the ark came up to its resting place.
Israel is now with God, at the end of all her sorrows, in a union that will never be broken. Long ago the ark came into its resting place in the sanctuary while the people rejoiced. Now the divine King Himself is welcomed with the heartfelt praises of the delivered nation. The psalmist paints it as a real scene in front of his eyes: "They have seen Your goings, O God." The word is plural. It takes in the movement of the whole joyous crowd, and so Delitzsch renders it "procession," — "the goings of my mighty One, my King, into the sanctuary." This is the very point here: God is taking His place in the old relationship to His people — and yet how much more than the old!
When was this sung? One writer links the psalm to a journey of the ark, and to the words Moses used when it first set out.
For grandeur and range this psalm is perhaps unequalled. It was probably sung as the ark was moving from the house of Obed-edom to Mount Zion. It opens, therefore, with the words of Moses, as in earlier times the ark was beginning to move through the wilderness (Numbers 10). And we are told that when David had it carried, singers went along with it (1 Chronicles 15). Here we are as if listening to the song they sang.
A literal rendering shows how the Hebrew piles up titles — the general name for God, then the word for the Mighty One, then King, each one claimed personally.
They have seen Your goings, Elohim, the goings of my El, my King, in the sanctuary.
That crowding of titles is a feature of the whole psalm, not just this line.
Divine names are abundant throughout the sacred Word, each having its own meaning; each therefore having its own sweet message to the heart. Psalm 68 is particularly rich in divine names and titles. You will find at least twelve there.
The verses just before this describe enemies destroyed. Only after that does the sanctuary scene begin.
With all enemies destroyed, the King is welcomed as He takes His place in the sanctuary among His rejoicing people. They had been divided for a long time, but at last they are gathered together.
Victory also changes where the people look.
With the enemies dealt with, Israel's eyes are turned to the goings of God, the Mighty One, in the sanctuary. So they are brought into the very presence of God, and everything there is seen to bring praise to His glory.
The One entering the sanctuary is the same One who rode through the deserts. One writer presses further on who He is.
The One who "rides in the deserts" is the same One who "rides upon the heavens." The person is the same, and the power is the same. It is only shown in different ways, according to the circumstances — whether in the deserts or upon the heavens. But this Person is Jehovah, yet Man… He is their King in the sanctuary, who gives strength and might to the people.
Commentators differ on the timing. Bellett ties the song to the ark's journey in David's day, while others look ahead to a day of rest still to come. One writer sets this scene third, after Israel's ordered camp in the wilderness and their ordered host in the land.
In the wilderness they were the camp, and He dwelt in the middle of it. Now they have arrived in the land, and they are the Lord's host… as in Psalm 68:24-27 we have "the goings of my God, my King, in the sanctuary" in the days of millennial rest.
- Movement. The "goings" are plural — a procession of a whole rejoicing people, not one solitary figure stepping in.
- Memory. The song likely went with the ark's journey up to Mount Zion. It opens with the words Moses used when the ark first set out.
- Names. The line stacks title on title — Elohim, my El, my King — part of a psalm unusually rich in names for God.
- Order. Enemies are dealt with first; only then does the King take His place in the sanctuary, with a long-divided people finally gathered.
- Ahead. Some writers see this procession as still future: first the wilderness camp, then the Lord's host in the land, and last the sanctuary scene in the days of rest.
The singers went before, the players on stringed instruments after, in the midst of maidens playing on tabrets.
Psalm 68 follows a march: God rises, His enemies scatter, and His King goes up into the sanctuary. Verse 25 stops on the crowd behind Him — who leads, who follows, and where the women with their hand-drums fit in.
The verse belongs to a scene of arrival. The line just before it speaks of God's "goings", as older translations put it. The word is plural, and covers the movement of a whole crowd. The singers of verse 25 walk in that crowd.
Israel is now with God, at the end of all her sorrows, in a union never to be broken. Long ago the people brought the ark into its resting place in the sanctuary, rejoicing as they went. In the same way the divine King Himself is now welcomed with the heartfelt praises of the rescued nation. The psalmist paints it as an actual scene before his eyes: "They have seen Your goings, O God." The word is plural. It takes in the movement of the whole joyous crowd. So Delitzsch renders it "procession" — "the goings of my mighty One, my King, into the sanctuary." This is the very point here: God is taking His place in the old relationship to His people — and how much more than the old! And this God is He who is also Man, the glorious King, who came long ago in humiliation, only to be rejected.
The order in the line is not random. The voice comes before the instrument, and one writer finds in that a truth easy to miss because it feels so ordinary.
The singers come at the head of the procession. The human voice leads all instruments. This seems only natural to us, and we may overlook it because we are so used to it. Yet it holds a precious and solemn truth. A man's heart must turn Godward before nature will give her true answering praise. And then, too, his hand must be on the instrument, as we have often seen.
Another writer explains why the voices lead.
Singers go before the musicians, because their song has a message. The musicians add the notes of sweet rejoicing, from low to high, including young women playing tambourines (v. 25).
The word behind "virgins" — "damsels" in older translations — is an ordinary Hebrew word. One writer traces where else it appears.
Alamoth is only the plural of the word commonly used for "virgin", as in Isaiah 7:14, "a virgin shall conceive." The same word is found in Psalm 68:25, "the damsels playing"; in Song of Songs 1:3, "The virgins love you"; and in Song of Songs 6:8, "Virgins without number."
Their instrument is the everyday hand-drum of the region, and it turns up right through Israel's story.
toph. A musical instrument with loose pieces of metal attached, similar to the modern tambourine. This instrument is still a favourite in the East. It is tapped with the fingers. Genesis 31:27; Exodus 15:20; Judges 11:34; 2 Samuel 6:5; Psalm 68:25; Psalm 150:4; Isaiah 30:32.
The line names the young women as well. One writer hears deep feeling in them, and a further note in whom they celebrate.
Here, too, we find the young women with their passionate feeling, soul going with spirit in the glorious outburst of joy in harmony. Well may the virgins celebrate the Virgin's Son!
Commentators read this procession as still future for Israel — a picture of the age of peace under God's King. Yet the victory behind the music was already won, and the Apostle applies the Psalm's words to Christ now.
Psalm 68 celebrates in advance the divine victory over rebel kings and all His enemies. That victory will open the glorious millennial age. The Apostle knew that it would be shown to the world then. But it had already been won in the death, the resurrection, and the ascension of Christ. So he takes these words from the Psalm and applies them to the ascended Christ, before the day of millennial victory arrives. Having conquered Satan in death, his last stronghold, He has gone on high, and He has brought under His own authority those who had been the slaves of Satan.
- Victory first. The music is not the cause of the joy but the answer to it — enemies scattered, the King entering His sanctuary.
- Procession, not audience. The "goings" are plural: a whole crowd on the move, welcoming God back into the old relationship with His people.
- Voice leads. Singers walk ahead of the players. The heart must turn Godward first. Then the song carries the message and the instruments add the notes.
- Everyone walks. The line names the young women with their hand-drums, holding the instrument that sounds right through Israel's story.
- A day still coming. The scene looks on to Christ's public reign — yet the victory it celebrates was already won in His death, resurrection, and ascension.
In the congregations bless ye God, the Lord, -- [ye] from the fountain of Israel.
Psalm 68 opens with God rising up and His enemies scattering. Now the fighting is over, a procession has reached the sanctuary, and the call is to bless God together — but why congregations rather than single voices, and why call Israel a fountain?
The command comes at the end of a scene. One writer follows it from the enemy's defeat, through the singers and musicians, to the call of verse 26:
The enemies have been dealt with, and Israel's eyes turn to watch God, the Mighty One, moving in the sanctuary (v. 24). The singers go before the musicians, because their song carries a message. The musicians add the notes of sweet rejoicing, from low to high, and young women play tambourines (v. 25). They delight to bless God gathered in congregations, not one by one, because God's power and grace have built a blessed unity. He truly is "the fountain of Israel," the source of all refreshment (v. 26).
The people do not just sing; they call on each other to sing. One writer sees that as the reverse of Israel's past, and it gives a second reading of the word fountain:
They stir each other up to praise, now! How often they stirred one another up to sin and to rebellion! But from now on, human company will be valued in Israel at its true worth. They will not need to say to one another, "Know the LORD," for they will all know Him, from the least to the greatest. There will be no "counsel of the wicked" to walk in, no "way of sinners" to stand in — all of that will be completely gone. But praise will awaken praise, which will pour out from "the fountain" (the overflowing heart) "of Israel."
Commentators differ. One takes the fountain as God Himself, the source that refreshes Israel. Another takes it as the overflowing heart of the people. A third translates the line as a name for the singers, those who come from Israel:
"In the congregations bless Elohim Adonai, you descendants of Israel."
The verse addresses God by two titles at once. The whole psalm is crowded with such names:
The Spirit's use of divine names and titles in the Scriptures teaches us much. Anyone who wants to understand God's ways with people through the ages, and especially with Israel, should watch them closely. Our usual English translation does not help us here as it should. The words "God" and "the Lord" really hide important truths… Divine names fill the sacred Word. Each has its own meaning, so each has its own sweet message for the heart. Psalm 68 is especially rich in divine names and titles. You will find at least twelve there.
One writer reads the use of Elohim through the psalm as deliberate, fitting a day when the covenant was not yet enjoyed:
The psalm has Elohim all through. It is faith speaking in a day of confusion, when the covenant was not enjoyed, and it looks ahead to God stepping in through Christ from on high, after He had suffered to the very end. The psalm is full of divine titles — Jah, Adonai, El, Shaddai — but the main one is clearly Elohim.
This blessing rests on something that happened first. One writer points to Christ's exaltation:
Psalm 68 shows in a very striking way how the heavenly exaltation of Christ is the cause of that blessing and the way it comes; yet it is also the blessing of Israel's God of old… He has gone up on high! Here we see at once Christ exalted as Man, though He is the same Jehovah. But this is not all. He has led captive the power of the enemy who ruined everything, and He has given blessing. As Man, in His human nature, He has received gifts — even for rebellious Israel, so that Jehovah Elohim might dwell among them.
Verse 26 calls for praise "in the great congregation" — other translations read "in the congregations." What does praise together add to praise alone?
In the assembly, singing is not just a private matter between one person's soul and God. It is that and more, because no one is on their own in the worship of the assembly. Praise together is not a hundred songs sung by a hundred people at the same time. It is one song, sung by a hundred believers with one heart, telling the Lord the one thing that is on the hearts and minds of all.
- Cause — This blessing rests on Christ's exaltation on high. There He led captive the power that ruined everything, and received gifts even for rebellious Israel.
- Congregation — They bless God together, not one by one, because His power and grace have made them one.
- Fountain — Commentators differ. It may mean God, the source of all refreshment; the overflowing heart of Israel; or Israel's descendants.
- Overflow — They urge each other on, and praise wakes praise. Once they stirred each other up to rebellion.
- Names — The verse joins two titles, and the psalm is full of divine names. Each one carries its own message.
There is little Benjamin, their ruler; the princes of Judah, their company; the princes of Zebulun, the princes of Naphtali.
Psalm 68 looks ahead to a restored Israel, and verse 27 names four of its twelve tribes. Why does the smallest tribe, Benjamin, come first — and why these four names?
These four tribes belong to a restoration that commentators read as still future:
Psalm 68 tells of the Lord's dealings with Israel after they were scattered and their nation destroyed… Is this the Church? Did any such restoration ever take place in Israel's past history? Benjamin and Judah, Zebulun and Naphtali, are all included in this national restoration.
The word points to size. And in this list of blessing, the smallest comes first:
Benjamin was the smallest of the tribes except Manasseh in the numbering of Numbers 1:37; 2:22-23. In Psalm 68:27 it is called "little Benjamin." But in the count taken before they entered the land, Benjamin was larger than four of the other tribes (Numbers 26:41). In Deuteronomy 33:12, where Moses prophesied about the tribes, he said of Benjamin, "The beloved of the LORD dwells in safety"… So in the blessings of Psalm 68:27 Benjamin is the first named of the four tribes.
Benjamin carries a name of strength, and here a word of smallness. One writer sees the two joined on purpose:
When he was born, his mother named him "Ben-oni," that is, "son of my sorrow," and then she died. Jacob changed his name to "Ben-jamin," "son of my right hand"… It is important to keep these two names in mind, "Son of my right hand," a place of power, and "little Benjamin," the place of weakness. How can these two opposites be brought together, a place of power and a place of weakness? Both are essential for any servant of the Lord who wants to be faithful in his testimony. He needs a sense of his own weakness. He also needs a sense of the power of God that can work in that weakness.
Translations differ here. The ESV reads "Benjamin, the least of them, in the lead," while older versions have "little Benjamin, their ruler." One writer rejects a reference to King Saul and denies that Benjamin will rule the nation. He reads the word as a battle title:
"Little Benjamin, their ruler," does not fit in any way. It is very unlikely that this points to Saul… In the future day this psalm speaks of, Benjamin will not be the ruling tribe. So I must agree with Moll and translate it "their conqueror," or literally, "the one who treads them down." But it means Israel's warrior tribe. Benjamin was this in fact and in picture, as Jacob's prophecy declared him from the first. "Benjamin is a ravenous wolf," says Jacob as he lies dying.
The same writer traces the picture back to Joseph's story. There Benjamin stands for the Messiah reigning:
In the story of Joseph — who pictures Christ separated from His brothers and rising to power among the Gentiles — Benjamin stands for the Messiah in the form in which He stays among them and in which they recognize Him: "son of the right hand," not suffering, but reigning… "Little Benjamin" — treated as small by the Gentiles, and unknown in His true greatness by the Jews — will become the conqueror of the nations. So, for what he pictures, he may well come first here.
The tribal names mark the condition Israel is entering. Judah's tie is worship: "Through all her history Judah has been more or less a 'close-compacted band'… That tie has always been what their name means — their worship" (Numerical Bible Notes). The last two names close the list on the same note Benjamin opened it with:
Next come the "princes of Zebulun," "dwellers in relationship." Again the thought matches the condition Israel is entering now. Last come the "princes of Naphtali," "the wrestlers." Like Jacob their father, they have learned the strength that is made perfect in weakness. Coming fourth here, they are truly the "weak wrestlers."
What God did with the least tribe, He kept doing with men from it:
The tribe counted the least, "little Benjamin," received the richest inheritance… God delights to take up what is little and make it great. (Saul of Tarsus, our great Apostle Paul (Paul means "little"), was of the tribe of Benjamin. He had and enjoyed his inheritance in the heavenly places.)
- Little — Benjamin was among the smallest tribes, yet this list of blessing names him first.
- Little leads — the tribe of weakness goes first, because God delights to take up what is little and make it great.
- Little reigns — his name means "son of my right hand." Weakness and power meet in one man. One writer sees Benjamin picturing the Messiah: unknown now, conquering the nations later.
- Little fights — the word joined to Benjamin is disputed. One writer reads it not as "ruler" but as "their conqueror," Israel's warrior tribe.
- Little all round — Judah the close-bound band, Zebulun the dweller in relationship, Naphtali the weak wrestler. The list ends where it began: strength made perfect in weakness.
Thy God hath commanded thy strength strengthen, O God, that which thou hast wrought for us.
Psalm 68 sings of God rising up, scattering His enemies and blessing His people. At verse 28 the singing turns into asking. The verse looks back to strength God has already commanded, then pleads with Him to confirm what He has already done.
The prayer of verse 28 sits inside a larger story. One writer reads this psalm as the peak of a short run of songs.
Psalm 68 strikes a very triumphant note, for in it we see God scattering His foes and blessing His people. It seems to be the climax of a short series... Psalm 68 crowns the story by going over the whole theme again more fully, and showing that everything hinges on the One who has ascended on high.
Older translations render the first half as a statement about the past rather than a request. One careful translation of the Hebrew reads:
"Your Elohim has ordained your strength; confirm, O Elohim, that which You have wrought for us."
The ESV instead reads the line as a call, asking God to summon the power He has already used for His people. The writers quoted here follow the older reading.
On the older reading, the prayer rests on something God settled long before anyone prayed it.
Here is the insistent voice of prophetic faith, which gives God no rest until He establishes Jerusalem and makes it a praise in the earth. God had commanded strength for Zion. He had founded it in a purpose He never took back. Now the time had come for all nations to see and admire the fair colours of these foundations.
The answer to the prayer is not something new, but the confirming of work already begun.
Israel's God has commanded the strength of Israel, with the resulting prayer on Israel's part that God may indeed strengthen the work of His grace on their account.
The psalm ties Israel's restored blessing to one event.
Israel was set up again in power; her enemies destroyed; the beautiful order of her temple restored. The tribes would come up, the kings bring presents. God had commanded strength, and they look to Him to strengthen what He has done... It is the full restoration of Israel's blessing and glory, and indeed much more than restoration. And it follows the exaltation of the Lord to receive gifts as man.
That ascension is not still ahead. Verse 18 of this psalm is quoted in Ephesians 4, and the writer there applies it to a victory already won:
The Apostle knew that the victory, to be publicly shown then, had already been accomplished in the death, the resurrection, the ascension of Christ. So he takes these words from the Psalm and applies them to the ascended Christ before the day of millennial victory arrives. Having conquered Satan in death, his last stronghold, He has gone on high... Then He marked His victory by giving to those who are now captивated by Him spiritual powers enough for carrying on His work, even while they are still in the place where Satan is permitted to exercise his tricks.
The verses that follow show what "strengthen" means in practice — it does not stop at the borders of one nation.
The King having His rightful place in the midst of His regathered people, they are now strengthened by the whole world being brought into subjection. The kings of the earth will come with their presents, and submit themselves to the King, and stretch out their hands in dependence upon God.
One writer carries the same words over to plain daily life, where some hold authority and others obey.
Those who are in authority are to use it in love — a love that does not seek its own. Those under authority are to obey as to the Lord. This at once guards obedience from any weak tolerance of evil. It also makes the hardest task the very one in which "your God has commanded your strength", so you can count on His strength to do it.
- Commanded. Strength for God's people is not invented in the crisis. God commanded it long before, and founded it in a purpose He never took back.
- Confirmed. The prayer asks God to strengthen what He Himself has already done. The answer finishes His own work; it does not start another.
- Won. All this hinges on the One who ascended on high. He has already won the victory, and He gives His people powers enough for His work now.
- Widened. The strengthening does not stop with one people: kings bring presents and the nations stretch out their hands to God.
- Applied. The hardest task in front of you is the very place where your God has commanded your strength — so count on His strength to do it.