TRV
Translation
King James Version
Thy congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor.
Complete Jewish Bible
Your flock settled in it; in your goodness, God, you provided for the poor.
Berean Standard Bible
Your flock settled therein; O God, from Your bounty You provided for the poor.
American Standard Version
Thy congregation dwelt therein: Thou, O God, didst prepare of thy goodness for the poor.
World English Bible Messianic
Your congregation lived therein. You, God, prepared your goodness for the poor.
Geneva Bible (1599)
Thy Congregation dwelled therein: for thou, O God, hast of thy goodnesse prepared it for the poore.
Young's Literal Translation
Thy company have dwelt in it, Thou preparest in Thy goodness for the poor, O God.
In the KJVVerse 14,911 of 31,102
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Commentary on Psalms 68 verses 7–14
7 ¶ O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah:
8 The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel.
9 Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary.
10 Thy congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor.
11 The Lord gave the word: great was the company of those that published it.
12 Kings of armies did flee apace: and she that tarried at home divided the spoil.
13 Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold.
14 When the Almighty scattered kings in it, it was white as snow in Salmon.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–14. Public domain.
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Clement of AlexandriaAD 215
The Stromata Book 5
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”?
Ambrose of MilanAD 397
On the Holy Spirit 1.18
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.
JeromeAD 420
PSALMS 7
“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.
Augustine of HippoAD 430
Exposition on Psalm 68
"Your animals shall dwell therein" [Psalm 68:10]. "Yours," not their own; to You subject, not for themselves free; for You needy, not for themselves sufficient. Lastly, he continues, "You have prepared in Your own sweetness for the needy, O God." "In Your own sweetness," not in his meetness. For the needy he is, for he has been made weak, in order that he may be made perfect: he has acknowledged himself indigent, that he may be replenished. This is that sweetness, whereof in another place is said, "The Lord shall give sweetness, and our land shall give her fruit:" in order that a good work may be done not for fear, but for love; not for dread of punishment, but for love of righteousness. For this is true and sound freedom. But the Lord has prepared this for one wanting, not for one abounding, whose reproach is that poverty: of which sort in another place is said, "Reproach to these men that abound, and contempt to proud men." For those he has called proud, whom he has called them that abound.
Theodoret of CyrusAD 458
COMMENTARY ON THE PSALMS 68:6
“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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 68:10 profoundly illustrates God's unwavering faithfulness and benevolent provision for His chosen people, the congregation of Israel. It affirms their secure establishment in the promised land, a direct result of His covenant keeping, and highlights His inherent goodness as the wellspring of His deliberate and abundant sustenance, particularly directed towards the vulnerable and afflicted within His community. The verse underscores God's active role as a compassionate Provider who not only establishes a secure dwelling but also generously sustains those in need, ensuring the flourishing of His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its profound theological message. The direct address, Apostrophe, "thou, O God," immediately establishes the divine subject and emphasizes God's personal, intimate, and active involvement in the lives of His people. There is a pervasive sense of Divine Agency throughout the verse, with verbs like "dwelt" (implying God's active role in settling them) and "prepared" directly attributing intentional action to God, powerfully underscoring His sovereignty and active, benevolent care. The phrase "of thy goodness" functions as a powerful Metonymy, where "goodness" represents not just an attribute but God's entire benevolent character and abundant nature as the inexhaustible source from which His provision flows. Furthermore, the specific mention of "the poor" creates a poignant Contrast between God's infinite power and the inherent vulnerability and dependence of humanity, highlighting His compassionate condescension and particular concern for the marginalized. The overall structure, moving from the secure dwelling of the entire congregation to God's specific and intentional provision for the poor within it, demonstrates a clear Cause and Effect relationship, where the congregation's stability and flourishing are directly linked to God's ongoing, inherent goodness and proactive provision.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 68:10 encapsulates a profound and enduring theological truth about the very character of God: He is not merely a mighty warrior and sovereign King who triumphs over adversaries, but also a tender, compassionate Provider, especially for the vulnerable and marginalized. This verse resonates deeply with the broader biblical narrative of God's unwavering covenant faithfulness and His steadfast commitment to justice and righteousness. His "goodness" is not an abstract concept or a passive attribute, but a dynamic, tangible force that actively "prepares" for the well-being and flourishing of His people, particularly those who are marginalized and in need. This divine concern for the poor is a consistent and central theme woven throughout the Mosaic Law and the prophetic writings, where Israel is repeatedly called to emulate God's character by extending practical care and justice to the needy in their midst. This mandate stems from the recognition that their own prosperity and secure dwelling are gifts from God, intended to foster a just, equitable, and compassionate society. Thus, the secure dwelling of the congregation is intrinsically linked to God's comprehensive provision for all its members, especially the weakest, reflecting His divine desire for a community where no one is left wanting.
REFLECTION AND APPLICATION
Psalms 68:10 offers both profound encouragement and a clear, compelling call to action for believers in every generation. It serves as a powerful reminder that God's character is eternally good and that His provision is not merely a historical artifact but an ongoing, active reality. Just as He faithfully settled and sustained His ancient congregation, He continues to provide for His people, the Church, in all their needs, both individually and corporately. This foundational truth should cultivate a deep, abiding trust in His infinite ability and unwavering willingness to meet our needs, fostering a spirit of contentment and reliance. Moreover, the verse challenges us to actively embody God's goodness in our own lives and within our communities. If God, in His boundless goodness, proactively "prepares" for the poor, then His congregation today is likewise called to reflect that same compassionate heart and proactive spirit. We are commissioned to be tangible instruments of His provision, extending practical care, advocating for justice, and offering tangible help to the vulnerable, the marginalized, and the needy around us. Our secure dwelling and spiritual flourishing in Christ should inspire and empower us to intentionally create environments where all, especially the poor and overlooked, can experience God's tangible goodness and transformative love through our hands and collective efforts.
Questions for Reflection
FAQ
Who is "Thy congregation" in this context?
Answer: In the immediate and historical context of Psalm 68, "Thy congregation" (Hebrew: chay, referring to a living company or community) specifically refers to the nation of Israel. This is the assembly of God's chosen people whom He miraculously delivered from bondage in Egypt, faithfully led through the wilderness, and securely established in the promised land of Canaan. The psalm celebrates God's unique and intimate relationship with this specific corporate body, highlighting His active presence and care within their midst.
What does "prepared of thy goodness" imply about God's character?
Answer: This profound phrase implies that God's provision is not a reluctant act, a mere obligation, or a response to human merit, but rather an outpouring that flows directly and inherently from His very nature. "Goodness" (Hebrew: ṭôwb) signifies His benevolent, abundant, beneficial, and righteous character. Therefore, "prepared of thy goodness" means that God's provision is intentional, supremely generous, perfectly aligned with His loving and righteous character, and designed to ensure the ultimate well-being and flourishing of His people, especially the vulnerable. It speaks to His proactive, stable, and unfailing care.
How does this verse relate to the broader message of Psalm 68?
Answer: Psalm 68 is a grand processional psalm that celebrates God's triumphant march and His ultimate establishment of His dwelling place on Mount Zion. Verse 10 serves as a crucial transition and a powerful culmination of this narrative. While the preceding verses highlight God's overwhelming power in battle and His righteous judgment against His enemies (e.g., Psalms 68:1-6), verse 10 shifts the focus to the peaceful and benevolent outcome of His victory: the secure dwelling of His people and His compassionate, ongoing provision for them, particularly for the poor and needy. It powerfully demonstrates that God's ultimate purpose in all His mighty acts is the flourishing, security, and well-being of His covenant community, establishing a place where His inherent goodness and abundant provision can be experienced by all.
CHRIST-CENTERED FULFILLMENT
Psalms 68:10 finds its ultimate, most profound, and glorious fulfillment in the person and work of Jesus Christ. He is the perfect embodiment of God's inherent "goodness" (as affirmed in Mark 10:18), and it is through Him that God has "prepared" the most glorious and eternal dwelling place and provision for His new "congregation," the Church. Just as God faithfully led ancient Israel into the promised land, Christ, our true Joshua, leads His people into the abundant life of the Kingdom of God (as He declared in John 10:10). Jesus Himself embraced poverty, becoming poor that we, through His voluntary poverty, might become spiritually rich (as articulated in 2 Corinthians 8:9), thereby identifying completely and intimately with the vulnerable, the marginalized, and the spiritually needy. He famously proclaimed, "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (from Matthew 5:3), and profoundly taught His followers that to serve Him is to serve "the least of these" (as revealed in Matthew 25:40). Through His sacrificial life, atoning death, and glorious resurrection, Christ has established a spiritual dwelling and an eternal inheritance for all believers, making them "fellow citizens with the saints and members of the household of God" (as described in Ephesians 2:19). In this new covenant reality, God's goodness is continually poured out, and the "poor" in spirit find their ultimate provision, belonging, and eternal satisfaction in Him, the true Bread of Life (as Jesus Himself declared in John 6:35).