collapse all  

Text -- Psalms 65:3-13 (NET)

Strongs On/Off
Context
65:3 Our record of sins overwhelms me, but you forgive our acts of rebellion. 65:4 How blessed is the one whom you choose, and allow to live in your palace courts. May we be satisfied with the good things of your house– your holy palace. 65:5 You answer our prayers by performing awesome acts of deliverance, O God, our savior. All the ends of the earth trust in you, as well as those living across the wide seas. 65:6 You created the mountains by your power, and demonstrated your strength. 65:7 You calm the raging seas and their roaring waves, as well as the commotion made by the nations. 65:8 Even those living in the most remote areas are awestruck by your acts; you cause those living in the east and west to praise you. 65:9 You visit the earth and give it rain; you make it rich and fertile with overflowing streams full of water. You provide grain for them, for you prepare the earth to yield its crops. 65:10 You saturate its furrows, and soak its plowed ground. With rain showers you soften its soil, and make its crops grow. 65:11 You crown the year with your good blessings, and you leave abundance in your wake. 65:12 The pastures in the wilderness glisten with moisture, and the hills are clothed with joy. 65:13 The meadows are clothed with sheep, and the valleys are covered with grain. They shout joyfully, yes, they sing.
Parallel   Cross Reference (TSK)   ITL  
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , PBC , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable

collapse all
Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 65:4 - -- To draw near to God in his house and ordinance, by prayer and praise, and other acts of communion with him.

To draw near to God in his house and ordinance, by prayer and praise, and other acts of communion with him.

Wesley: Psa 65:4 - -- With the blessings there conferred upon thy people, the favour and fellowship of God, remission of sins, renovation of heart and life, joy and peace, ...

With the blessings there conferred upon thy people, the favour and fellowship of God, remission of sins, renovation of heart and life, joy and peace, and well - grounded assurance of eternal life.

Wesley: Psa 65:5 - -- By virtue of thy faithfulness, and goodness.

By virtue of thy faithfulness, and goodness.

Wesley: Psa 65:5 - -- Thou wilt graciously answer our prayers.

Thou wilt graciously answer our prayers.

Wesley: Psa 65:5 - -- Thou art the stay and support of all mankind, by thy powerful and gracious providence.

Thou art the stay and support of all mankind, by thy powerful and gracious providence.

Wesley: Psa 65:7 - -- No less wild and impetuous.

No less wild and impetuous.

Wesley: Psa 65:8 - -- Terrible thunders and lightnings, and earthquakes, and comets or other strange meteors, or works of God in the air.

Terrible thunders and lightnings, and earthquakes, and comets or other strange meteors, or works of God in the air.

Wesley: Psa 65:8 - -- The successive courses of the morning and evening; or of the sun and moon which go forth at those times. Thus the whole verse speaks of the natural wo...

The successive courses of the morning and evening; or of the sun and moon which go forth at those times. Thus the whole verse speaks of the natural works of God, the former clause, of such as are extraordinary and terrible, the latter of such as are ordinary and delightful.

Wesley: Psa 65:9 - -- With rain, which he very significantly calls a river for its plenty, and the river of God, of God's immediate providing.

With rain, which he very significantly calls a river for its plenty, and the river of God, of God's immediate providing.

Wesley: Psa 65:9 - -- The inhabitants of the earth.

The inhabitants of the earth.

Wesley: Psa 65:9 - -- Or, disposed, the earth, which without this would be hard and barren.

Or, disposed, the earth, which without this would be hard and barren.

Wesley: Psa 65:10 - -- For the rain dissolves the high and hard clods of earth.

For the rain dissolves the high and hard clods of earth.

Wesley: Psa 65:12 - -- Which though neglected by men, are furnished with food for beasts.

Which though neglected by men, are furnished with food for beasts.

Wesley: Psa 65:13 - -- They are abundantly satisfied with thy goodness, and in their manner sing forth the praise of their benefactor.

They are abundantly satisfied with thy goodness, and in their manner sing forth the praise of their benefactor.

JFB: Psa 65:3

JFB: Psa 65:3 - -- Or, literally, "Words of iniquities."

Or, literally, "Words of iniquities."

JFB: Psa 65:4 - -- Denote communion with God (Psa 15:1; Psa 23:6; compare Psa 5:7). This is a blessing for all God's people, as denoted by the change of number.

Denote communion with God (Psa 15:1; Psa 23:6; compare Psa 5:7). This is a blessing for all God's people, as denoted by the change of number.

JFB: Psa 65:5 - -- That is, by the manifestation of justice and wrath to enemies, accompanying that of mercy to His people (Psa 63:9-11; Psa 64:7-9).

That is, by the manifestation of justice and wrath to enemies, accompanying that of mercy to His people (Psa 63:9-11; Psa 64:7-9).

JFB: Psa 65:5 - -- Object of it.

Object of it.

JFB: Psa 65:5 - -- The whole world; that is, deservedly such, whether men think so or not.

The whole world; that is, deservedly such, whether men think so or not.

JFB: Psa 65:6-13 - -- God's great power and goodness are the grounds of this confidence. These are illustrated in His control of the mightiest agencies of nature and nation...

God's great power and goodness are the grounds of this confidence. These are illustrated in His control of the mightiest agencies of nature and nations affecting men with awe and dread (Psa 26:7; Psa 98:1, &c.), and in His fertilizing showers, causing the earth to produce abundantly for man and beast.

JFB: Psa 65:8 - -- All people from east to west.

All people from east to west.

JFB: Psa 65:9 - -- In mercy (compare Psa 8:4).

In mercy (compare Psa 8:4).

JFB: Psa 65:9 - -- His exhaustless resources.

His exhaustless resources.

JFB: Psa 65:11 - -- Ways of providence (Psa 25:4, Psa 25:10).

Ways of providence (Psa 25:4, Psa 25:10).

JFB: Psa 65:12 - -- Places, though not inhabited by men, fit for pasture (Lev 16:21-22; Job 24:5).

Places, though not inhabited by men, fit for pasture (Lev 16:21-22; Job 24:5).

JFB: Psa 65:12 - -- Is literally, "folds," or "enclosures for flocks"; and in Psa 65:13 it may be "lambs," the same word used and so translated in Psa 37:20; so that "the...

Is literally, "folds," or "enclosures for flocks"; and in Psa 65:13 it may be "lambs," the same word used and so translated in Psa 37:20; so that "the flocks are clothed with lambs" (a figure for abundant increase) would be the form of expression.

Clarke: Psa 65:3 - -- Iniquities prevail against me - This is no just rendering of the original, דברי עונת גברו מני dibrey avonoth gaberu menni ; "inigui...

Iniquities prevail against me - This is no just rendering of the original, דברי עונת גברו מני dibrey avonoth gaberu menni ; "iniguitous words have prevailed against me,"or, "The words of iniquity are strong against me."All kinds of calumnies, lies, and slanders have been propagated, to shake my confidence, and ruin my credit

Clarke: Psa 65:3 - -- Our transgressions, thou shalt purge them away - Whatsoever offenses we have committed against thee, thou wilt pardon; תכפרם tecapperem , thou...

Our transgressions, thou shalt purge them away - Whatsoever offenses we have committed against thee, thou wilt pardon; תכפרם tecapperem , thou wilt make atonement for them, when with hearty repentance and true faith we turn unto thee. This verse has been abused to favor Antinomian licentiousness. The true and correct translation of the former clause will prevent this

The old Scottish Version of this verse, in their singing Psalms, is most execrable: -

"Iniquities, I must confess

Prevail against me do

And as for our trans-gres-sion

Them purge away wilt thou.

O David, if thou art capable of hearing such abominable doggerel substituted for the nervous words thou didst compose by the inspiration of the Holy Ghost, what must thou feel, if chagrin can affect the inhabitants of heaven!

Clarke: Psa 65:4 - -- Blessed is the man whom thou choosest - This is spoken in reference to the priests who were chosen of God to minister at the tabernacle; and who wer...

Blessed is the man whom thou choosest - This is spoken in reference to the priests who were chosen of God to minister at the tabernacle; and who were permitted to approach, draw nigh, to the Divine Majesty by the various offerings and sacrifices which they presented

Clarke: Psa 65:4 - -- We shall be satisfied with the goodness of thy house - Though we are not priests, and have not the great felicity to minister before thee in holy th...

We shall be satisfied with the goodness of thy house - Though we are not priests, and have not the great felicity to minister before thee in holy things; yet we can worship at thy temple, feel the outpouring of thy Spirit, and be made happy with the blessings which thou dispensest there to thy true worshippers.

Clarke: Psa 65:5 - -- By terrible things in righteousness - The Vulgate joins this clause to the preceding verse: "Thy holy temple is wonderful in right eousness: thou wi...

By terrible things in righteousness - The Vulgate joins this clause to the preceding verse: "Thy holy temple is wonderful in right eousness: thou wilt hear us, O God of our salvation."But the psalmist may refer to those wonderful displays of God’ s providence in the change of seasons, and fertilization of the earth; and, consequently, in the sustenance of all animal beings

Clarke: Psa 65:5 - -- The confidence of all the ends of the earth - Thou art the hope of thy people scattered through different parts of the world, and through the isles ...

The confidence of all the ends of the earth - Thou art the hope of thy people scattered through different parts of the world, and through the isles of the sea. This passage is also understood of the vocation of the Gentiles.

Clarke: Psa 65:6 - -- Setteth fast the mountains - It is by thy strength they have been raised, and by thy power they are girded about or preserved. He represents the mou...

Setteth fast the mountains - It is by thy strength they have been raised, and by thy power they are girded about or preserved. He represents the mountains as being formed and pitched into their proper places by the mighty hand of God; and shows that they are preserved from splitting, falling down, or mouldering away, as it were, by a girdle by which they are surrounded. The image is very fine. They were hooped about by the Divine power.

Clarke: Psa 65:7 - -- Stilleth the noise of the seas - Thou art Sovereign over all the operation of sea and land. Earthquakes are under thy control: so are the flux and r...

Stilleth the noise of the seas - Thou art Sovereign over all the operation of sea and land. Earthquakes are under thy control: so are the flux and reflux of the sea; and all storms and tempests by which the great deep is agitated. Even the headstrong multitude is under thy control; for thou stillest the madness of the people.

Clarke: Psa 65:8 - -- Are afraid at thy tokens - Thunder and lightning, storms and tempests, eclipses and meteors, tornadoes and earthquakes, are proofs to all who dwell ...

Are afraid at thy tokens - Thunder and lightning, storms and tempests, eclipses and meteors, tornadoes and earthquakes, are proofs to all who dwell even in the remotest parts of the earth, that there is a Supreme Being who is wonderful and terrible in his acts. By these things an eternal power and Godhead become manifest even to the most barbarous. From this verse to the end of the Psalm there is a series of the finest poetic imagery in the world

Clarke: Psa 65:8 - -- The outgoings of the morning, etc. - The rising and setting sun, the morning and evening twilight, the invariable succession of day and night, are a...

The outgoings of the morning, etc. - The rising and setting sun, the morning and evening twilight, the invariable succession of day and night, are all ordained by thee, and contribute to the happiness and continuance of man and beast. Or, All that fear thee praise thee in the morning, when they go to their work, and in the evening, when they return home, for thy great goodness manifested in the continuance of their strength, and the success of their labor.

Clarke: Psa 65:9 - -- Thou visitest the earth - God is represented as going through the whole globe, and examining the wants of every part, and directing the clouds how a...

Thou visitest the earth - God is represented as going through the whole globe, and examining the wants of every part, and directing the clouds how and where to deposit their fertilizing showers, and the rivers where to direct their beneficial courses

Clarke: Psa 65:9 - -- The river of God - Some think the Jordan is meant; and the visiting and watering refer to rain after a long drought. But the clouds may be thus deno...

The river of God - Some think the Jordan is meant; and the visiting and watering refer to rain after a long drought. But the clouds may be thus denominated, which properly are the origin of rivers

Clarke: Psa 65:9 - -- Thou preparest them corn - Or, Thou wilt prepare them corn, because "thou hast provided for it."Thou hast made all necessary provision for the ferti...

Thou preparest them corn - Or, Thou wilt prepare them corn, because "thou hast provided for it."Thou hast made all necessary provision for the fertilization of the earth. Thou hast endued the ground with a vegetative power. Rains, dews, and the genial heat of the sun enable it to put forth that power in providing grass for cattle, and corn for the service of man.

Clarke: Psa 65:10 - -- Thou waterest the ridges - In seedtime thou sendest that measure of rain that is necessary, in order to prepare the earth for the plough; and then, ...

Thou waterest the ridges - In seedtime thou sendest that measure of rain that is necessary, in order to prepare the earth for the plough; and then, when the ridges are thrown into furrows, thou makest them soft with showers, so as to prepare them for the expansion of the seed, and the vegetation and developement of the embryo plant

Clarke: Psa 65:10 - -- Thou blessest the springing thereof - Literally, Thou wilt bless its germinations - its springing buds. Thou watchest over the young sprouts; and it...

Thou blessest the springing thereof - Literally, Thou wilt bless its germinations - its springing buds. Thou watchest over the young sprouts; and it is by thy tender, wise, and provident care that the ear is formed; and by thy bountiful goodness that mature grains fill the ear; and that one produces thirty, sixty, or a hundred or a thousand fold.

Clarke: Psa 65:11 - -- Thou crownest the year - A full and plentiful harvest is the crown of the year; and this springs from the unmerited goodness of God. This is the dia...

Thou crownest the year - A full and plentiful harvest is the crown of the year; and this springs from the unmerited goodness of God. This is the diadem of the earth; עטרת ittarta , Thou encirclest, as with a diadem. A most elegant expression, to show the progress of the sun through the twelve signs of the zodiac, producing the seasons, and giving a sufficiency of light and heat alternately to all places on the surface of the globe, by its north and south declination (amounting to 23° 28’ at the solstices) on each side of the equator. A more beautiful image could not have been chosen; and the very appearance of the space termed the zodiac on a celestial globe, shows with what propriety the idea of a circle or diadem was conceived by this inimitable poet

Clarke: Psa 65:11 - -- Thy paths drop fatness - מעגליך magaleycha , "thy orbits."The various planets, which all have their revolutions within the zodiacal space, ar...

Thy paths drop fatness - מעגליך magaleycha , "thy orbits."The various planets, which all have their revolutions within the zodiacal space, are represented as contributing their part to the general fructification of the year. Or perhaps the solar revolution through the twelve signs, dividing the year into twelve parts or months, may be here intended; the rains of November and February, the frosts and snows of December and January, being as necessary for the fructification of the soil, as the gentle showers of spring, the warmth of summer, and the heat and drought of autumn. The earth’ s diurnal rotation on its axis, its annual revolution in its orbit, and the moon’ s course in aecompanying the earth, are all wheels or orbits of God, which drop fatness, or produce fertility in the earth.

Clarke: Psa 65:12 - -- The pastures of the wilderness - Even the places which are not cultivated have their suffiency of moisture, so as to render them proper places of pa...

The pastures of the wilderness - Even the places which are not cultivated have their suffiency of moisture, so as to render them proper places of pasturage for cattle. The terms wilderness and desert, in the Sacred Writings, mean, in general, places not inhabited and uncultivated, though abounding with timber, bushes, and herbage

Clarke: Psa 65:12 - -- The little hills rejoice - Literally, The hills gird themselves with exultation. The metaphor appears to be taken from the frisking of lambs, boundi...

The little hills rejoice - Literally, The hills gird themselves with exultation. The metaphor appears to be taken from the frisking of lambs, bounding of kids, and dancing of shepherds and shepherdesses, in the joy-inspiring summer season.

Clarke: Psa 65:13 - -- The pastures are clothed with flocks - Cattle are seen in every plain, avenue, and vista, feeding abundantly; and the valleys are clothed, and wave ...

The pastures are clothed with flocks - Cattle are seen in every plain, avenue, and vista, feeding abundantly; and the valleys are clothed, and wave with the richest harvests; and transports of joy are heard every where in the cheerful songs of the peasantry, the singing of the birds, the neighing of the horse, the lowing of the ox, and the bleating of the sheep. Claudian uses the same image: -

Viridis amictus montium

"The green vesture of the mountains.

Clarke: Psa 65:13 - -- Shout for joy, they also sing - They are not loud and unmeaning sounds, they are both music and harmony in their different notes; all together form ...

Shout for joy, they also sing - They are not loud and unmeaning sounds, they are both music and harmony in their different notes; all together form one great concert, and the bounty of God is the subject which they all celebrate. What an inimitable description! And yet the nervous Hebrew is not half expressed, even by the amended translation and paraphrase above

Calvin: Psa 65:3 - -- 3.Words of iniquity have prevailed against me 447 He does not complain of the people being assailed with calumny, but is to be understood as confessi...

3.Words of iniquity have prevailed against me 447 He does not complain of the people being assailed with calumny, but is to be understood as confessing that their sins were the cause of any interruption which had taken place in the communication of the divine favor to the Jews. The passage is parallel with that,

“The ear of the Lord is not heavy that it cannot hear, but our iniquities have separated betwixt us and him.” — Isa 59:1

David imputes it to his own sins and those of the people, that God, who was wont to be liberal in his help, and so gracious and kind in inviting their dependence upon him, had withdrawn for a time his divine countenance. First, he acknowledges his own personal guilt; afterwards, like Dan 9:5, he joins the whole nation with himself. And this truth is introduced by the Psalmist with no design to damp confidence in prayer, but rather to remove an obstacle standing in the way of it, as none could draw near to God unless convinced that he would hear the unworthy. It is probable that the Lord’s people were at theft time suffering under some token of the divine displeasure, since David seems here to struggle with some temptation of this kind. He evidently felt that there was a sure remedy at hand, for no sooner has he referred to the subject of guilt, than he recognises the prerogative of God to pardon and expiate it. The verse before us must be viewed in connection with the preceding, and as meaning, that though their iniquities merited their being cast out of God’s sight, yet they would continue to pray, encouraged by his readiness to be reconciled to them. We learn from the passage that God will not be entreated of us, unless we humbly supplicate the pardon of our sins. On the other hand, we are to believe firmly in reconciliation with God being procured through gratuitous remission. Should he at any time withdraw his favor, and frown upon us, we must learn by David’s example to rise to the hope of the expiation of our sins. The reason of his using the singular number, in the confession which he makes of sin, may be, that as king he represented the whole people, or that he intended, like Daniel, to exhort them each to an individual and particular examination and confession of his own guilt. We know how apt hypocrites are to hide their personal sin, under a formal acknowledgement of their share in the general transgression. But David, from no affectation of humility, but from deep inward conviction, begins with himself, and afterwards includes others in the same charge.

Calvin: Psa 65:4 - -- 4.Blessed is the man whom thou hast chosen Having already acknowledged that the people had separated themselves from God by their sins, and forfeited...

4.Blessed is the man whom thou hast chosen Having already acknowledged that the people had separated themselves from God by their sins, and forfeited all right to be heard, he now takes refuge in the free grace of God, which secures the remission of sin amongst other blessings. He thus casts an additional light upon what he had said on the point of guilt being purged away, by pointing to the cause of God, as being favorable to poor sinners, which can only be found in his fatherly love leading him to welcome them into his presence, however undeserving. That pardon which we daily receive flows from our adoption, and on it also are all our prayers founded. How could the sinner venture into the sight of God, to obtain reconciliation with him, were he not persuaded of his being a Father? In the words before us, David does not speak of the grace of God as reaching to the Gentiles, (which he had done in a preceding part of the psalm,) but in terms which apply only to the times in which he wrote. The Church of God was confined to the Jews, and they only were admitted into the sanctuary; whereas now, when the distinction has been abolished, and other nations called to the same privilege, we are all at liberty to approach him with familiarity. Christ is our peace, (Eph 2:14,) who has united in one those who were far off, and those who were nigh.

What has been now said may show at once the scope of the Psalmist. The Church and chosen people of God being in possession of the promise of the remission of sin, he calls those blessed whom God has included within that number, and introduced into the enjoyment of such a distinguished privilege. His language intimates, that the election did not at that time terminate upon all; for he insists upon it as the special prerogative of the Jews, that they had been chosen by God in preference to the other nations. Were it supposed that man could do anything to anticipate the grace of God, the election would cease to be with God himself, although the right and power of it are expressly ascribed to him. 450 But the Jews had no excellency above others, except in the one point of having enjoyed the distinguishing favor of God. The middle wall of partition is now broken down, that the Gentiles might be called in. It is evident, however, that all are not alike called; and observation proves the ignorance of those who will assert that the grace of God is extended to all in common, without any choice exerted on his part. Can any reason be imagined why God should not call all alike, except it be that his sovereign election distinguishes some from others? Faith and prayer may be means for procuring us an interest in the grace of God; but the source whence it flows is not within but without us. 451 There is a blessedness in exercising trust upon God, and embracing his promises — a blessedness experienced when, through faith in Christ the Mediator, we apprehend him as our Father, and direct our prayers to him in that character; — but ere this faith and prayer can have any existence, it must be supposed that we who are estranged from God by nature have been brought near by an exercise of his favor. We are near him, not as having anticipated his grace, and come to him of ourselves, but because, in his condescension, he has stretched out his hand as far as hell itself to reach us. To speak more properly, he first elects us, and then testifies his love by calling us. It is noticeable, also, that though God separated the seed of Abraham to be a peculiar people, entitled as the circumcision to a place in his temple, there can be no question that David recognised a distinction even amongst those who were Jews, all not having been the subjects of God’s effectual calling, nor yet properly entitled to a place in his temple. The Psalmist alludes, indeed, to the outward sanctuary, when he speaks of the Jews as chosen to approach God; but we must remember (what was brought under our attention, Psa 15:1 and Psa 24:3) that all were not real members of the Church who trod the court of the temple, but that the great qualifications necessary were the pure heart and the clean hands. Accordingly, we must understand by those brought near to God, such as present themselves before him in the exercise of genuine faith, and not such as merely occupy a place in his temple as to outward appearance. But, again, the being chosen, and the being called to approach God, are two things mentioned here together, to correct any such vain idea as that the sheep of God’s flock are allowed to wander at will for any length of time, and not brought into the fold. 452 This is one way by which our gratuitous adoption is evidenced, that we come to the sanctuary under the leading of the Holy Spirit.

The Psalmist insists upon the fruit springing out of the blessed privilege of which he had spoken, when he adds, that believers would be satisfied with the fullness of his temple. Hypocrites may go there, but they return empty and unsatisfied as to any spiritual blessing enjoyed. It is noticeable, that the person is changed in this part of the verse, and that David associates himself with other believers, preferring to speak upon this subject from personal experience. We are not to understand that believers are fully replenished with the goodness of God at any one moment; it is conveyed to them gradually; but while the influences of the Spirit are thus imparted in successive measures, each of them is enriched with a present sufficiency, till all be in due time advanced to perfection. I might remark here, that while it is true, as stated, (Psa 103:5,) that “God satisfieth our mouth with good things,” at the same time it is necessary to remember what is said elsewhere, “Open thy mouth, and I will fill it.” Our contracted desires is the reason why we do not receive a more copious supply of blessings from God; he sees that we are straitened in ourselves, and accommodates the communications of his goodness to the measure of our expectations. By specifying particularly the goodness of the sanctuary, the Psalmist passes an implied commendation upon the outward helps which God has appointed for leading us into the enjoyment of heavenly blessings. In these former times God could have directly stretched out his hand from heaven to supply the wants of his worshippers, but saw fit to satisfy their souls by means of the doctrine of the law, sacrifices, and other rites and external aids to piety. Similar are the means which he employs in the Church still; and though we are not to rest in these, neither must we neglect them.

Calvin: Psa 65:5 - -- 5.Terrible things 453 in righteousness wilt thou answer to us He proceeds to illustrate, although in a somewhat different form, the same point of t...

5.Terrible things 453 in righteousness wilt thou answer to us He proceeds to illustrate, although in a somewhat different form, the same point of the blessedness of those who are admitted into the temple of God, and nourished in his house. He declares that God would answer his people by miracles or fearful signs, displaying his power; as if he had said, in deliverances as wonderful as those which he wrought for their fathers when they went out of Egypt. It is in no common or ordinary manner that God has preserved his Church, but with terrible majesty. It is well that this should be known, and the people of God taught to sustain their hopes in the most apparently desperate exigencies. The Psalmist speaks of the deliverances of God as specially enjoyed by the Jewish nation, but adds, that he was the hope of the ends of the earth, even to the world’s remotest extremities. Hence it follows, that the grace of God was to be extended to the Gentiles.

Calvin: Psa 65:6 - -- 6.By his strength setting fast the mountains For the sake of illustration, he instances the power of God seen in the general fabric of the world. In ...

6.By his strength setting fast the mountains For the sake of illustration, he instances the power of God seen in the general fabric of the world. In these times it sounded as a new and strange truth to say that the Gentiles should be called to the same hope with the Jews. To prove that it was not so incredible as they were apt to conceive, the Psalmist very properly adverts to the Divine power apparent in all parts of the world. He instances the mountains rather than the plains, because the immense masses of earth, and the lofty rocks which they present, convey a more impressive idea of the Godhead. Interpreters are not agreed as to the exact meaning of the verse which follows. Some think that the mark of similitude must be supplied before the first word of the sentence, and that it is meant to be said that God stills the tumults of men when raging in their insolent attempts, as he stills the agitations of the sea. Others understand the first part of the verse to be a metaphorical declaration of what is plainly stated in the close. I would take the words simply as they stand, and consider that in the first member of the verse, David adverts to the illustration of the divine power which we have in the sea, and in the second to that which we have in his operations amongst men. His strength is shown in calming the waves and tempestuous swellings of the ocean. It is put forth also in quelling tumults which may have been raised by the people.

Calvin: Psa 65:8 - -- 8.They also that dwell, etc By the signs referred to, we must evidently understand those signal and memorable works of the Lord which bear the impr...

8.They also that dwell, etc By the signs referred to, we must evidently understand those signal and memorable works of the Lord which bear the impress of his glorious hand. It is true, that the minutest and meanest objects, whether in the heavens or upon the earth, reflect to some extent the glory of God; but the name mentioned emphatically applies to miracles, as affording a better display of the divine majesty. So striking would be the proofs of God’s favor to his Church, that, as the Psalmist here intimates to us, they would constrain the homage and wonder of the most distant and barbarous nations. In the latter part of the verse, if we take the interpretation suggested by some, nothing more is meant, than that when the sun rises in the morning, men are refreshed by its light; and again, that when the moon and stars appear at night, they are relieved from the gloom into which they must otherwise have been sunk. Were this interpretation adopted, a preposition must be understood; as if it had been said, Thou makest men to rejoice on account of, or by the rising of the sun, of the moon, and of the stars. But the words, as they stand, convey a sense which is sufficiently appropriate without having recourse to any addition. It was said, that in consequence of the wonders done by the Lord, fear would spread itself over the uttermost parts of the earth; and the same thing is now asserted of the joy which they would shed abroad: from the rising to the setting sun, men would rejoice in the Lord, as well as fear him.

Calvin: Psa 65:9 - -- 9.Thou hast visited the earth, and watered it This and the verbs which follow denote action continually going forward, and may therefore be rendered ...

9.Thou hast visited the earth, and watered it This and the verbs which follow denote action continually going forward, and may therefore be rendered in the present tense. The exact meaning of the second verb in the sentence has been disputed. Some derive it from the verb שוק , shuk, signifying to desire; and giving this meaning, that God visits the earth after it has been made dry and thirsty by long drought. 456 Others derive it from the verb שקה , shakah, signifying to give drink. This seems the most natural interpretation — Thou visitest the earth by watering it. It suits the connection better, for it follows, thou plentifully enrichest it, an expression obviously added by way of amplification. Whether the Psalmist speaks of Judea only, or of the world at large, is a point as to which different opinions may be held. I am disposed myself to think, that although what he says applies to the earth generally, he refers more particularly to Judea, as the former part of the psalm has been occupied with recounting the kindness of God to his own Church and people more especially. This view is confirmed by what is added, the stream or river of God is full of water Some take the river of God to mean a great or mighty river, 457 but such a rendering is harsh and overstrained, and on that supposition, rivers, in the plural number, would have been the form of expression used. I consider that he singles out the small rivulet of Siloah, 458 and sets it in opposition to the natural rivers which enrich other countries, intending an allusion to the word of Moses, (Deu 11:10,) that the land which the Lord their God should give unto his people would not be as the land of Egypt, fertilized by the overflowings of the Nile, but a land drinking water of the rain of heaven. Or we may suppose that he calls the rain itself metaphorically the river of God 459 The words must, at any rate, be restricted to Judea, as by the pastures or dwellings of the wilderness, we are also to understand the more dry and uncultivated districts, called in Scripture “the hill country.” But while it is the kindness of God to his own people which is here more particularly celebrated as being better known, we are bound, in whatever part of the world we live, to acknowledge the riches of the Divine goodness seen in the earth’s fertility and increase. It is not of itself that it brings forth such an inexhaustible variety of fruits, but only in so far as it has been fitted by God for producing the food of man. Accordingly, there is a propriety and force in the form of expression used by the Psalmist when he adds, that corn is provided for man, because the earth has been so prepared by God; 460 which means, that the reason of that abundance with which the earth teems, is its having been expressly formed by God in his fatherly care of the great household of mankind, to supply the wants of his children.

Calvin: Psa 65:10 - -- 10.Thou dost saturate its furrows Some take the verbs as being in the optative mood, and construe the words as a prayer. But there can be little doub...

10.Thou dost saturate its furrows Some take the verbs as being in the optative mood, and construe the words as a prayer. But there can be little doubt that David still continues the strain of thanksgiving, and praises God for moistening and saturating the earth with rains that it may be fitted for producing fruit. By this he would signify to us, that the whole order of things in nature shows the fatherly love of God, in condescending to care for our daily sustenance. He multiplies his expressions when speaking of a part of the divine goodness, which many have wickedly and impiously disparaged. It would seem as if the more perspicacity men have in observing second causes in nature, they will rest in them the more determinedly, instead of ascending by them to God. Philosophy ought to lead us upwards to him, the more that it penetrates into the mystery of his works; but this is prevented by the corruption and ingratitude of our hearts; and as those who pride themselves in their acuteness, avert their eye from God to find the origin of rain in the air and the elements, it was the more necessary to awaken us out of such a spirit.

Calvin: Psa 65:11 - -- 11.Thou crownest the year with thy goodness 461 Some read — Thou crownest the year of thy goodness; as if the Psalmist meant that the fertile y...

11.Thou crownest the year with thy goodness 461 Some read — Thou crownest the year of thy goodness; as if the Psalmist meant that the fertile year had a peculiar glory attached to it, and were crowned, so to speak, by God. Thus, if there was a more abundant crop or vintage than usual, this would be the crown of the year. And it must be granted that God does not bless every year alike. Still there is none but what is crowned with some measure of excellency; and for that reason it would seem best to retain the simpler rendering of the words, and view them as meaning that the Divine goodness is apparent in the annual returns of the season. The Psalmist further explains what he intended, when he adds, that the paths of God dropped fatness, — using this as a metaphorical term for the clouds, upon which God rideth, as upon chariots, as we read in Psa 104:3 462 The earth derives its fruitfulness from the sap or moisture; this comes from the rain, and the rain from the clouds. With a singular gracefulness of expression, these are therefore represented as dropping fatness, and this because they are the paths or vehicles of God; as if he had said, that, wherever the Deity walked there flowed down from his feet fruits in endless variety and abundance. He amplifies this goodness of God, by adding, that his fatness drops even upon the wilder and more uncultivated districts. The wilderness is not to be taken here for the absolute waste where nothing grows, but for such places as are not so well cultivated, where there are few inhabitants, and where, notwithstanding, the Divine goodness is even more illustrated than elsewhere in dropping down fatness upon the tops of the mountains. 463 Notice is next taken of the valleys and level grounds, to show that there is no part of the earth overlooked by God, and that the riches of his liberality extend over all the world. The variety of its manifestation is commended when it is added, that the valleys and lower grounds are clothed with flocks, 464 as well as with corn. He represents inanimate things as rejoicing, which may be said of them in a certain sense, as when we speak of the fields smiling, when they refresh our eye with their beauty. It may seem strange, that he should first tell us, that they shout for joy, and then add the feebler expression, that they sing; interposing, too, the intensative particle, אף , aph, they shout for joy, yea, they also sing The verb, however, admits of being taken in the future tense, they shall sing, and this denotes a continuation of joy, that they would rejoice, not only one year, but through the endless succession of the seasons. I may add, what is well known, that in Hebrew the order of expression is frequently inverted in this way.

Defender: Psa 65:8 - -- The "tokens" of the Lord are the "signs" (same word) established in the heavens (Gen 1:14), to be seen by people of all times even in the uttermost pa...

The "tokens" of the Lord are the "signs" (same word) established in the heavens (Gen 1:14), to be seen by people of all times even in the uttermost parts of the earth, as a testimony of the Creator and His purpose in creation.

Defender: Psa 65:8 - -- The "outgoings" (same Hebrew word as for "goings forth" in Psa 19:6 and Mic 5:2) of the morning refers to the life-sustaining radiations from the sun....

The "outgoings" (same Hebrew word as for "goings forth" in Psa 19:6 and Mic 5:2) of the morning refers to the life-sustaining radiations from the sun. The outgoings of the evening refers to the guiding lights of the moon and stars."

Defender: Psa 65:9 - -- The "river of God" in this context refers to the remarkable machine known as the hydrologic cycle, which continually provides water for the life of th...

The "river of God" in this context refers to the remarkable machine known as the hydrologic cycle, which continually provides water for the life of the earth."

TSK: Psa 65:3 - -- Iniquities : Heb. Words, or Matters, of Iniquities prevail : Psa 38:4, Psa 40:12; 2Sa 12:7-13; Mic 7:8, Mic 7:9; Rom 7:23-25; Gal 5:17 transgressions ...

Iniquities : Heb. Words, or Matters, of Iniquities

prevail : Psa 38:4, Psa 40:12; 2Sa 12:7-13; Mic 7:8, Mic 7:9; Rom 7:23-25; Gal 5:17

transgressions : Psa 51:2, Psa 51:3, Psa 51:7, Psa 79:9; Isa 1:18, Isa 1:19, Isa 6:7; Zec 13:1; Joh 1:29; Heb 9:14; 1Jo 1:7-9; Rev 1:5

TSK: Psa 65:4 - -- Blessed : Psa 33:12, Psa 84:4 choosest : Psa 4:3, Psa 78:70, Psa 78:71, Psa 106:4, Psa 106:5, Psa 135:4; Eph 1:4; 2Th 2:13 causest : Psa 15:1, Psa 23:...

TSK: Psa 65:5 - -- terrible : Psa 45:4, Psa 47:2, Psa 47:3, Psa 66:3, Psa 76:3-9; Deu 4:34, Deu 10:21; Isa 37:36 righteousness : Psa 145:17; Rom 2:5; Rev 15:3, Rev 15:4,...

TSK: Psa 65:6 - -- Which : Psa 24:2, Psa 119:90; Mic 6:2; Hab 3:6 girded : Psa 93:1; 1Sa 2:4; Isa 51:9

TSK: Psa 65:7 - -- Which : Psa 89:9, Psa 107:29; Jon 1:4, Jon 1:15; Mat 8:26, Mat 8:27 noise : Psa 93:3, Psa 93:4, Psa 104:6-9; Job 38:8-11 tumult : Psa 2:1-4, Psa 76:10...

TSK: Psa 65:8 - -- in the : Psa 2:8 afraid : Thunder and lightning, storms and tempests, eclipses and meteors, tornadoes and earthquakes, are proofs to all that there is...

in the : Psa 2:8

afraid : Thunder and lightning, storms and tempests, eclipses and meteors, tornadoes and earthquakes, are proofs to all that there is a Supreme Being, who is wonderful and terrible in His acts. Psa 48:5, Psa 48:6, Psa 66:3, Psa 126:2, Psa 135:9; Exo 15:14-16; Jos 2:9-11; Hab. 3:3-19; Act 5:38, Act 5:39; Rev 11:13

outgoings : Psa 19:5, Psa 74:16, Psa 104:20-23, Psa 136:8; Gen 8:22; Deu 4:19; Job 38:12

the morning : The rising and setting sun, the morning and evening twilight, the invariable succession of day and night, are all ordained by Thee, and contribute to the happiness and continuance of man and beast.

rejoice : or, sing, Psa 65:13, Psa 148:3

TSK: Psa 65:9 - -- visitest : Psa 104:13, Psa 104:14; Deu 11:11, Deu 11:12; Rth 1:6; Job 37:6-13; Jer 14:22; Act 14:17 and waterest it : or, after thou hadst made it to ...

visitest : Psa 104:13, Psa 104:14; Deu 11:11, Deu 11:12; Rth 1:6; Job 37:6-13; Jer 14:22; Act 14:17

and waterest it : or, after thou hadst made it to desire rain. Psa 63:1

greatly : Psa 65:11, Psa 68:9, Psa 68:10, Psa 104:13-15, Psa 147:8, Psa 147:9; Job 5:10, Job 5:11; Jer 5:24; Joe 2:23-26

the river : Psa 46:4; Rev 22:1

thou preparest : Psa 104:15, Psa 107:37; Gen 26:12; 1Ti 6:17, 1Ti 6:18

TSK: Psa 65:10 - -- settlest the furrows thereof : or, causest rain to descend into the furrows thereof. makest it soft. Heb. dissolvest it. blessest. Psa 147:8; 1Co 3...

settlest the furrows thereof : or, causest rain to descend into the furrows thereof. makest it soft. Heb. dissolvest it. blessest. Psa 147:8; 1Co 3:6, 1Co 3:7

TSK: Psa 65:11 - -- crownest : Psa 5:12 *marg. Psa 103:4; Pro 14:18; Heb 2:7-9 with thy : Heb. of thy thy paths : Psa 25:10, Psa 104:3; Joe 2:14, Joe 2:21-26; Hag 2:19; M...

crownest : Psa 5:12 *marg. Psa 103:4; Pro 14:18; Heb 2:7-9

with thy : Heb. of thy

thy paths : Psa 25:10, Psa 104:3; Joe 2:14, Joe 2:21-26; Hag 2:19; Mal 3:10

fatness : Psa 36:8; Rom 11:17

TSK: Psa 65:12 - -- drop : Psa 104:10-13; Job 38:26, Job 38:27 rejoice : Heb. are girded with joy, Psa 65:6; Isa 55:9-13, Isa 61:10, Isa 61:11

drop : Psa 104:10-13; Job 38:26, Job 38:27

rejoice : Heb. are girded with joy, Psa 65:6; Isa 55:9-13, Isa 61:10, Isa 61:11

TSK: Psa 65:13 - -- pastures : Psa 104:24-28; Zec 9:17; Act 14:17 they shout : Psa 96:11-13, Psa 98:7-9; Isa 35:1, Isa 35:2, Isa 35:10, Isa 52:9, Isa 55:12; Jer 48:33

collapse all
Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 65:3 - -- Iniquities prevail against me - Margin, as in Hebrew, Words, or matters of iniquities. The literal meaning is words; and the idea may be that w...

Iniquities prevail against me - Margin, as in Hebrew, Words, or matters of iniquities. The literal meaning is words; and the idea may be that words spoken in iniquity, or slanderous words spoken by others, prevailed against him. The phrase, however, is susceptible of the interpretation which refers it to iniquity itself; meaning the matter of iniquity - the thing - iniquity itself - as if that overcame him, or got the mastery of him. The psalmist here, in his own name, seems to represent the people who thus approached God, for the psalm refers to the worship of an assembly or a congregation. The idea is, that when they thus came before God; when they had prepared all things for his praise Psa 65:1; when they approached him in an attitude of prayer, they were so bowed down under a load of transgression - a weight of sin - as to hinder their easy access to his throne. They were so conscious of unworthiness; their sin had such an effect on their minds; it rendered them so dull, cold, and stupid, that they could not find access to the throne of God. How often do the people of God find this to be the case!

As for our transgressions, thou shalt purge them away - That is, In reference to these very transgressions or iniquities that now press us down, thou wilt remove them. The language expresses the rising confidence and hope of the worshippers that God would not allow those transgressions so to prevail as to prevent their worshipping God acceptably. Heavy as was the burden of sin, and much as the consciousness of guilt tended to impede their worship, yet they felt assured that God would so remove their transgressions that they might have access to his mercy-seat. The word rendered "purge away"- כפר kâphar - is the word which is commonly rendered "to atone for,"or which is used to represent the idea of atonement. See the notes at Isa 43:3. The word has here the sense of cleansing or purifying, but it always carries with it, in the Scriptures, a reference to that through which the heart is cleansed - the atonement, or the expiatory offering made for sin. The language here expresses the feeling which all may have, and should have, and which very many do have, when they approach God, that, although they are deeply conscious of sin, God will so graciously remove the guilt of sin, and lift off the burden, cleansing the soul by his grace, as to make it not improper that we should approach him, and that he will enable us to do it with peace, and joy, and hope. Compare the notes at Psa 51:2.

Barnes: Psa 65:4 - -- Blessed is the man whom thou choosest - That is, Happy is the man; or, "Oh, the happiness of the man whom thou dost thus permit to approach the...

Blessed is the man whom thou choosest - That is, Happy is the man; or, "Oh, the happiness of the man whom thou dost thus permit to approach thee."The construction here in the Hebrew is the same as in Psa 1:1. See the notes at that passage. The word choosest refers to the fact that true piety regards all such blessings as the result of the divine favor; the fruit of his electing grace and love. Compare the notes at Eph 1:3-4; notes at 1Pe 1:2-3. We approach God with confidence, with the spirit of true worshippers, with the spirit of his children, only as he inclines us to him, and calls us to partake of his favor. Compare Joh 6:44.

And causest to approach unto thee - That is, that he may worship thee. The idea is here recognized in the word "causest,"that it is only by a divine influence that people are led to worship God. The cause - the efficient reason - why any man worships his Maker at all, is to be found in God himself. This idea is fairly implied in the form of the word as it is used in the Hebrew.

That he may dwell in thy courts - That is, either temporarily for the purpose of worship; or permanently, that he may serve thee in the sanctuary. See Psa 23:6, note; Psa 27:4, note. Compare Psa 15:1. The word "courts"refers properly to the area around the tabernacle or the temple, and not to the tabernacle or temple itself. The worship of the people was offered in those courts, and not in the tabernacle or temple. See the notes at Mat 21:12.

We shall be satisfied with the goodness of thy house - Our souls will find thus what they need; what they long for. See the notes at Psa 36:8. It is the nature of religion to satisfy the mind; that is, the soul finds in religion what meets its needs, for religion leaves no necessity of its nature unsupplied. It may be added that nothing else will do this but religion. The word "house"here denotes a place where God dwells, and it might be applied to the temple, as it often is in the Scriptures (compare Isa 2:3; Isa 56:7; Mat 21:13; Mar 11:17; Luke 19:443; Joh 2:16; et al.); or to the tabernacle, before the temple was reared. Psa 42:4; Mat 12:4; Jdg 18:31; Jdg 20:18, Jdg 20:26, Jdg 20:31. The reference here is to the tabernacle or tent which David reared on Mount Zion, and where the worship of God was celebrated before the temple was built. "Even of thy holy temple."The word "temple"is most commonly applied in the Scriptures to the structure which Solomon built for the worship of God; and it is on the ground that the Word is usually so applied, that DeWette and others have argued that this psalm could not have been written by David, but that it was composed after the temple was reared. But the word rendered "temple"- היכל hêykâl - is a word of so general a character that it may be applied to any house erected for the worship of God. It is not unfrequently applied to the tabernacle. See the notes at Psa 5:7. This psalm, therefore, may have been composed while the tabernacle was standing, and before the temple was built, and hence, may have been composed by David, as the title intimates.

Barnes: Psa 65:5 - -- By terrible things in righteousness wilt thou answer us - That is, By things suited to inspire us and all people with awe, or with a deep sense...

By terrible things in righteousness wilt thou answer us - That is, By things suited to inspire us and all people with awe, or with a deep sense of thy majesty, thy power, and thy glory. The answer to their prayers would be in such a manner as deeply to impress their minds and hearts. God’ s judgments on his foes, and the manner of his manifesting his favor to his people, would be such as to impress the mind with a deep sense of his own greatness. Yet all this would be in righteousness; in the infliction of a just sentence on the wicked; in direct interposition in favor of the righteous. The judgments of God on guilty people have been always such as to keep the world in awe; such as were adapted deeply to impress mankind with a sense of his own majesty and glory.

O God of our salvation - The God on whom our salvation, or our safety depends.

Who art the confidence of all the ends of the earth - Of all parts of the earth, the word "ends"being used on the supposition that the earth is a plain having appropriate limits. This allusion is often found in the Scriptures, the sacred writers speaking, as all men do, as things appear to be. Thus all philosophers, as well as other people, speak of the sun as rising and setting, which is, in itself, no more strictly accurate than it is to speak of the earth as if it had limits or boundaries. The word confidence as used here means that God is the source of trust, or, that all proper reliance, by all people, in all parts of the earth and on the sea, must be in him; that is, that there is no other on whom people can properly rely. It does not mean that all people actually repose such confidence in him, which would not be true - but that he is the only true source of confidence.

And of them that are afar off upon the sea - That is, of all men on sea and land. The seaman has no other source of security amidst the dangers of the deep than God. Compare Psa 107:23-30. The language does not mean that all mariners actually do put their trust in God, but that they cannot confide in the winds and the waves - in the strength of their vessel - or their own power or skill in managing it - but that the true and only ground of trust is God.

Barnes: Psa 65:6 - -- Which by his strength setteth fast the mountains - Fixing them firm on their foundations. This is an exhibition of vast strength or power on th...

Which by his strength setteth fast the mountains - Fixing them firm on their foundations. This is an exhibition of vast strength or power on the part of God, as if he fixed them so firm that they could not be moved - as if he handled with ease those vast masses of matter, with all their rocks and forests - and caused them to repose steadily and calmly on their foundations. We have few more exalted conceptions of the power of God than to suppose him lifting with ease a vast mountain; letting it down where he pleases, and settling it so firmly that it cannot be moved.

Being girded with power - That is, they seemed to be surrounded or encompassed with power, as a man girds himself up when he wishes to put forth a great effort of strength.

Barnes: Psa 65:7 - -- Which stilleth the noise of the seas - He calms the seas when they have been agitated by the storm. He causes the mighty waves to settle down, ...

Which stilleth the noise of the seas - He calms the seas when they have been agitated by the storm. He causes the mighty waves to settle down, and the whole surface of the ocean becomes calm and smooth. The storm subsides at his command, and the sea is still. It was the manifestation of this power which demonstrated so clearly the divinity of the Lord Jesus, when he said to the troubled waves, "Peace, be still, and the wind ceased, and there was a great calm."Mar 4:39. Compare Psa 107:29.

The noise of their waves - The loud roar of the waters, so that they are still.

And the tumult of the people - The raging; the fury; the excitement of assembled multitudes, resembling the raging waves of the ocean. This comparison is very common. See Isa 17:12-13. Compare the notes at Rev 19:6. This is perhaps a more striking and wonderful exhibition of the power of God than that of calming down the waves of the ocean. In the one case, it is the exertion of mere power on nature, acting through its established laws, and where there is no resistance of will; in the other, it is power exerted over the will; power over agents conscious that they are free, and where the worst passions meet and mingle and rage.

Barnes: Psa 65:8 - -- They also that dwell in the utter-most parts - That is, Those who dwell in the remotest regions; far from civilized lands; far from those place...

They also that dwell in the utter-most parts - That is, Those who dwell in the remotest regions; far from civilized lands; far from those places where people are instructed as to the causes of the events which occur, and as to the being and character of the great God who performs these wonders. The idea is, that even they see enough of the evidences of the divine presence and power to fill their minds with awe. In other words, there are in all lands evidences of the Divine existence and might. There is enough to fill the minds of people with awe, and to make them solemn.

Are afraid - Thus the thunder, the storm, the tempest, the earthquake, the eclipse of the sun or the moon, fill the minds of barbarous nations with terror.

At thy tokens - Or signs. That is, the signs which really indicate the existence, the presence, and the power of God.

Thou makest the outgoings - The word rendered outgoings means properly a going forth, as of the rising of the sun Psa 19:7; and then, a place of going forth, or from which anything goes forth, as a gate or door Eze 42:11, or fountains from which water issues Isa 41:18; and hence, the east, where the sun seems to come forth from his hiding-place. The representation here is that the morning seems to come forth, or that the rays of light stream out from the east; and, in like manner, that the fading light of the evening - the twilight - seems to come from the west.

Of the morning and evening to rejoice - The allusion is to the east and the west. The sun in his rising and his setting seems to rejoice; that is, he appears happy, bright, cheerful. The margin is to sing - a poetic expression indicating exultation and joy.

Barnes: Psa 65:9 - -- Thou visitest the earth - God seems to come down that he may attend to the needs of the earth; survey the condition of things; arrange for the ...

Thou visitest the earth - God seems to come down that he may attend to the needs of the earth; survey the condition of things; arrange for the welfare of the world which he has made; and supply the needs of those whom he has created to dwell upon it. See the notes at Psa 8:4.

And waterest it - Margin, After thou hadst made it to desire rain. This difference between the translations in the text and in the margin can be accounted for by the various meanings of the original word. The Hebrew term - שׁוק shûq - means properly:

(a) to run;

(b) to run after anything, to desire, to look for;

© to run over, to overflow; and then,

(d) to cause to overflow.

The meaning here evidently is, he drenched the earth, or caused the water to run abundantly. The reference is to a copious rain after a drought.

Thou greatly enrichest it - That is, Thou givest to it abundance; thou pourest water upon it in such quantities, and in such a manner, as to make it rich in its productions.

With the river of God - A river so abundant and full that it seems to come from God; it is such as we should expect to flow from a Being infinite in resources and in benevolence. Anything great is in the Scriptures often described as belonging to God, or his name is added to it to denote its greatness. Thus, hills of God mean lofty hills; cedars of God, lofty cedars, etc.

Which is full of water - The waters are so abundant that it seems as if they must come from God.

Thou preparest them corn - Grain. Thou givest to those who cultivate the earth an abundant harvest.

When thou hast so provided for it - Or rather, When thou hast thus prepared the earth, to wit, by sending down abundant rains upon it. God prepares the earth to bear an abundant harvest, and then he gives that harvest. The preparation of the earth for the harvest, and then the givinq of the harvest, are alike from him. The harvest could not be without the previous rain, and neither the rain nor the harvest could be without God. He does not create a harvest by miracle, but follows the order which he has himself ordained, and has respect to his own laws.

Barnes: Psa 65:10 - -- Thou waterest the ridges thereof abundantly - Or rather, its furrows, for so the Hebrew word properly means. Job 31:38; Job 39:10. The allusion...

Thou waterest the ridges thereof abundantly - Or rather, its furrows, for so the Hebrew word properly means. Job 31:38; Job 39:10. The allusion is to the furrows made by the plow, which are filled with water by the rains.

Thou settlest the furrows thereof - Or rather, thou beatest down the ridges thereof. Literally, thou makest them to descend. That is, The rain - falling on them - beats them down, so that the ground becomes level.

Thou makest it soft with showers - Margin, thou dissolvest it. The idea is, to soften, to loosen, to make the soil light and open. All farmers know that this is necessary, and that it cannot be done without water.

Thou blessest the springing thereof - Or, what springs from it; the vegetation. Thou dost bless it by causing it to grow luxuriantly, thus producing an abundant harvest.

Barnes: Psa 65:11 - -- Thou crownest the year with thy goodness - Margin, the year of thy goodness. The Hebrew is literally the year of thy goodness - meaning a year ...

Thou crownest the year with thy goodness - Margin, the year of thy goodness. The Hebrew is literally the year of thy goodness - meaning a year remarkable for the manifestation of kindness; or a year of abundant productions. But the Hebrew will admit of the other construction, meaning that God crowns or adorns the year, as it revolves, with his goodness; or that the harvests, the fruits, the flowers of the year are, as it were, a crown set on the head of the year. The Septuagint renders it, "Thou wilt bless the crown of the year of thy goodness."DeWette renders it, "Thou crownest the year with thy blessing."Luther, "Thou crownest the year with good."On the whole, the most probable meaning is that expressed in our common version, referring to the beauty and the abundant productions of the year as if they were a crown on its head. The seasons are often personified, and the year is here represented as a beautiful female, perhaps, walking forward with a diadem on her brow.

And thy paths drop fatness - That is, fertility; or, Fertility attends thy goings. The word rendered "drop,"means properly to distil; to let fall gently, as the rain or the dew falls to the earth; and the idea is, that whereever God goes, marching through the earth, fertility, beauty, abundance seems to distil or to fall gently along his path. God, in the advancing seasons, passes along through the earth, and rich abundance springs up wherever he goes.

Barnes: Psa 65:12 - -- They drop upon the pastures of the wilderness - The waste places, or the waste parts of the land; the uncultivated places, the places of rocks ...

They drop upon the pastures of the wilderness - The waste places, or the waste parts of the land; the uncultivated places, the places of rocks and sands. The word wilderness in the Scriptures does not mean, as with us, a tract of country covered with trees, but a place of barren rocks or sands - an uncultivated or thinly inhabited region. See the notes at Mat 3:1; notes at Isa 35:1. In those wastes, however, there would be valleys, or places watered by springs and streams that would afford pastures for flocks and herds. Such are the "pastures of the wilderness"referred to here. God’ s passing along those valleys would seem to "drop,"or distil, fertility and beauty, causing grass and flowers to spring up in abundance, and clothing them with luxuriance.

And the little hills rejoice on every side - Margin, as in Hebrew, are girded with joy. That is, Joyful, happy scenes surround them; or, they seem to be full of joy and happiness. The valleys and the hills alike seem to be made glad. The following remarks of Professor Hackett ("Illustrations of Scripture,"p. 30), will explain this passage. "Another peculiarity of the desert is that, though the soil is sandy, it rarely consists, for successive days together, of mere sand; it is interspersed, at frequent intervals, with clumps of coarse grass and low shrubs, affording very good pasturage, not only for camels, the proper tenants of the desert, but for sheep and goats. The people of the villages on the borders of the desert are accustomed to lead forth their flocks to the pastures found there. We frequently passed on our way shepherds so employed; and it was interesting to observe as a verification of what is implied in the Saviour’ s statement Mat 25:33, that the sheep and goats were not kept distinct, but intermixed with one another. The shepherds not only frequent the parts of the desert near their places of abode, but go often to a considerable distance from them; they remain absent for weeks and months, only changing their station from time to time, as their needs in respect to water and herbage may require. The incident related of Moses shows that the pastoral habits of the people were the same in his day: ‘ Now Moses kept the flock of Jethro, his father-in-law, the priest of Midian; and he led the flock to the further part of the desert, even to Horeb,’ Exo 3:1. It is of the desert in this sense, as supplying to some extent the means of pasturage, that the prophet Joel speaks in Joe 1:19; Joe 2:22. The psalmist also says Psa 65:12-13, with the same reference:

Thou crownest the year with thy goodness,

And thy paths drop fatness;

They drop fatness on the pastures of the wilderness.

Barnes: Psa 65:13 - -- The pastures are clothed with flocks - The flocks stand so thick together, and are spread so far, that they seem to be a clothing for the pastu...

The pastures are clothed with flocks - The flocks stand so thick together, and are spread so far, that they seem to be a clothing for the pasture; or, the fields are entirely covered with them.

The valleys also are covered over with corn - With grain. That is, the parts of the land - the fertile valleys - which are devoted to tillage. They are covered over, or clothed with waving grain, as the pasture-fields are with flocks.

They shout for joy, they also sing - They seem to be full of joy and happiness. What a beautiful image is this! How well does it express the loveliness of nature; how appropriately does it describe the goodness of God! Everything seems to be happy; to be full of song; and all this is to be traced to the goodness of God, as it all serves to express that goodness. Strange that there should be an atheist in such a world as this; - strange that there should be an unhappy man; - strange that amidst such beauties, while all nature joins in rejoicing and praise - pastures, cultivated fields, valleys, hills - there can be found a human being who, instead of uniting in the language of joy, makes himself miserable by attempting to cherish the feeling that God is not good!

Poole: Psa 65:3 - -- Iniquities prevail against me they are a burden too heavy for me, as he complains, Psa 38:4 . They are so many and great, that for them thou mightest...

Iniquities prevail against me they are a burden too heavy for me, as he complains, Psa 38:4 . They are so many and great, that for them thou mightest justly reject my prayers, and destroy my person. But this is another glorious privilege granted to thy people, and that, in answer to their prayers, thou dost graciously pardon and purge away their sins.

Poole: Psa 65:4 - -- Thou choosest out of the lump of mankind, to be one of thy peculiar people. Causest i.e. permittest and commandest, and by the disposal of thy prov...

Thou choosest out of the lump of mankind, to be one of thy peculiar people.

Causest i.e. permittest and commandest, and by the disposal of thy providence, and the influences of thy grace, procurest and orderest.

To approach unto thee to draw near to God in his house and ordinances by prayer and praises, and other acts of acquaintance and communion with him.

In thy courts in the courts of thy house. He mentioneth courts, because the people were permitted to go no further into God’ s house.

Shall be satisfied for they only get that solid satisfaction which all men desire, but no other persons or people can find elsewhere.

With the goodness of thy house with the spiritual and everlasting blessings there conferred upon thy people, the grace, and favour, and fellowship of God, remission of sins, renovation of heart and life, the knowledge of God, and of ourselves, and of our duty and true interest, joy, and peace, and well-grounded hopes or assurance of eternal life; in comparison whereof all the enjoyments of this world are but dross and dung.

Poole: Psa 65:5 - -- By terrible things or, in a terrible manner , i.e. so as to strike thy people with a holy awe and reverence of thee and of thy judgments, and thine ...

By terrible things or, in a terrible manner , i.e. so as to strike thy people with a holy awe and reverence of thee and of thy judgments, and thine enemies with dread and horror. Or, in a wonderful manner , as this word is rendered in the Chaldee, Deu 10:21 ; things wonderful and terrible being put together, as expressing the same thing, Psa 106:22 . In righteousness , i.e. by virtue of thy justice, or faithfulness, or goodness; whereby thou art inclined and engaged to help thy people when they are in distress, and resort unto thee by prayer. Wilt thou answer us; thou wilt graciously answer and grant our prayers and desires.

The confidence i.e. the only object of a safe and undeceiving confidence; for there is no other person or thing in the world that any man living can trust to without fear and certainty of disappointment. Or, thou art the stay and support of all mankind, by thy powerful and gracious providence, Psa 104:27 Act 17:28 Heb 1:3 . Others refer this to the calling of the Gentiles. But that seems not to suit with the following verses, which manifestly speak of God’ s general providence. Of all the ends of the earth ; not only of thy people Israel, but of all persons and nations, even as far as to the end of the earth, or of this vast continent in which we live.

Upon the sea or, in the sea, i.e. in the islands of the sea, which are here distinguished from the continent; and under those two heads are comprehended all the inhabitants of the world.

Poole: Psa 65:6 - -- Settest fast the mountains that they are not overthrown by floods, or winds, or earthquakes, or other natural or violent causes; which stability they...

Settest fast the mountains that they are not overthrown by floods, or winds, or earthquakes, or other natural or violent causes; which stability they have only from God’ s providence, which sustains all persons and all things.

Being girded with power this our God being able to do it, and that with one single word.

Poole: Psa 65:7 - -- The noise of their waves when the sea is tempestuous, and threatens to swallow up ships and men that are in it, or to overflow the earth. And the tum...

The noise of their waves when the sea is tempestuous, and threatens to swallow up ships and men that are in it, or to overflow the earth. And the tumult of the people; and as he stills the natural, so also he quiets the metaphorical seas, tumultuous and unruly people; for multitudes of people are oft called seas in prophetical writings, as Isa 17:12,13 Jer 51:42 Rev 17:15 .

Poole: Psa 65:8 - -- The uttermost parts to wit, of the earth , which is added to this word, Psa 65:5 . Thy tokens or signs ; either, 1. At the sun, and moon, and st...

The uttermost parts to wit, of the earth , which is added to this word, Psa 65:5 .

Thy tokens or signs ; either,

1. At the sun, and moon, and stars, which are called signs, Gen 1:14 . But these are not matter of terror, but of delight to men; and the commonness and constancy of their courses makes most men neither fear nor much regard them. Or,

2. At the great and terrible judgments which God inflicts upon wicked men, and particularly upon the enemies of his people. Or rather,

3. At those terrible thunders, and lightnings, and earthquakes, and comets, or other strange meteors or works of God in the air; for he is here speaking of the natural works of God.

The outgoings of the morning and evening by which he understands, either,

1. The east, from whence the morning, or the sun, the cause of it, goeth forth, as it is expressed, Psa 19:6 ; and the west, from whence the evening or night is poetically supposed to come forth. So the meaning is, that God gives all the people of the world, from east to west, occasion to rejoice in the effects of his bounty and goodness to them. But if the psalmist had meant this, it is not probable that he would have expressed it in such a dark and doubtful phrase, which is never used in that sense; but rather by those known and usual expressions, from east to west , or, from the rising of the sun to the going down thereof , which phrase he useth Psa 1:1 113:3 . Or rather,

2. The successive courses of the morning and evening; or of the sun and moon, which go forth at those times, thereby making the morning and evening; both which are said to rejoice poetically, because they give men occasion of rejoicing, which the sun or the morning doth, because it gives them opportunity for the despatch of business, and for the enjoyment of manifold recreations and delights; and the moon or evening doth so, because it invites men to that rest and sleep which is both refreshing and necessary for them. Thus this whole verse speaks of the natural works of God; the former clause of such as are extraordinary and terrible, the latter of such as are ordinary and delightful.

Poole: Psa 65:9 - -- Visitest to wit, in mercy, or with thy favour, as this word is oft used. The earth the whole earth, which is full of thy bounty. So he continues to...

Visitest to wit, in mercy, or with thy favour, as this word is oft used.

The earth the whole earth, which is full of thy bounty. So he continues to declare the general providence of God to all men and people. Or rather the land , or this land, for here is an emphatical article. And so he comes from God’ s general providence over all places and nations, to his particular and special providence over his people in the land of Canaan, whereof he gives one eminent and considerable instance, to wit. his giving them rain and fruitful seasons, and that after a time of drought and scarcity, to which it is not improbably supposed that this Psalm relates. And this may be the particular occasion for which the psalmist said that praise waited for God in Zion , Psa 65:1 . Waterest it : this is added to determine and explain the former general word, or to show how or wherein God visited it.

With the river of God either,

1. With the rivers which God hath made in the several parts of the earth, to make it moist and fruitful; although the fertility of the greatest part of the earth doth not depend so much upon the rivers below, as upon the rains from above. Or,

2. With the river Jordan, which sometimes overflowed its banks. But that overflow reached only to a small part of the land. Or rather,

3. With showers of rain, which he very significantly calls a river for their plenty, and the river of God , i.e. of God’ s immediate making and providing when he sees fit; which is opposed both to those little rivulets or channels which husbandmen or gardeners cut for the watering of their grounds; and to those greater rivers which run with a constant course, and by their little channels derived from them, or by their overflows, do water and enrich the earth, as Nilus did Egypt; to which these words may seem to have a special reference, especially if they be compared with Deu 11:10-12 , &c.

Thou preparest by this means thou preparest the earth for bringing forth corn, and ripenest the corn in the earth. Preparest them ; for them, to wit, the inhabitants of the earth or land here mentioned, for their use and benefit.

Provided for it or, disposed , or ordered , or prepared it, to wit, the earth, which without this would be hard and barren.

Poole: Psa 65:10 - -- Thou settlest to wit, in that condition which is fit for fruit. Or, thou bringest down ; for the rain dissolves the high and hard clods of earth. Wh...

Thou settlest to wit, in that condition which is fit for fruit. Or, thou bringest down ; for the rain dissolves the high and hard clods of earth. When all is done, the fruitfulness of the earth must not be ascribed to the rain or sun, or any second causes, but to thy blessing alone.

Poole: Psa 65:11 - -- Thou, by thy powerful goodness, dost enrich and adorn all the seasons of the year with their proper fruits and blessings. Thy paths the clouds, up...

Thou, by thy powerful goodness, dost enrich and adorn all the seasons of the year with their proper fruits and blessings.

Thy paths the clouds, upon which God is frequently said to walk or ride, as Job 36:28 38:26,27 Ps 104:3 Nah 1:3 ; which sense is favoured by the next verse, where these paths are said to drop , &c.

Drop fatness make the earth fat and fruitful.

Poole: Psa 65:12 - -- They God’ s paths, drop upon the pastures of the wilderness which, though neglected by men, are furnished by God with food for wild beasts, wh...

They God’ s paths,

drop upon the pastures of the wilderness which, though neglected by men, are furnished by God with food for wild beasts, which, being his creatures, he careth for by this means.

The little hills the hills of Canaan, which for the generality of them were but small, if compared with the great and high mountains in divers parts of the world. He mentions

the hills because these being most dry and parched with the sun, most need and are most refreshed with the rain.

Rejoice on every side as being moistened and satisfied with rain in all parts and sides of them.

Poole: Psa 65:13 - -- This is added as the effect of these comfortable rains, that they fill the pastures with grass for cattle, and the valleys (which he mentions as the...

This is added as the effect of these comfortable rains, that they fill the pastures with grass for cattle, and the valleys (which he mentions as the most fruitful places, though he doth not exclude the rest) with corn for the use of man.

They shout for joy they also sing, i.e. they are abundantly satisfied with thy goodness, and in their manner sing forth the praises and declare the goodness of their Creator and Benefactor. Compare Psa 147:8 . Such passions or actions as these are oft figuratively ascribed to lifeless creatures, both in sacred and profane poetical writings; which are said to rejoice or mourn, &c, when their condition is such as calls for rejoicing or mourning, and would cause them to do so, if they were capable of such actions

PBC: Psa 65:4 - -- See WebbSr: SATISFIED

See WebbSr: SATISFIED

Haydock: Psa 65:3 - -- Lie. Prove faithless to thee, (Psalm xvii. 46., &c.) notwithstanding the evidence of thy wonders, and their deceitful professions. Thus the Samar...

Lie. Prove faithless to thee, (Psalm xvii. 46., &c.) notwithstanding the evidence of thy wonders, and their deceitful professions. Thus the Samaritans pretended they wished to assist the Jews to build the temple; yet soon after obtained an order from court to hinder it, 1 Esdras iv. 1., and viii. 36. (Calmet) ---

Pharao frequently promised to let the people go, but as often broke his word. (Worthington) ---

They had been moved with servile fear. (Menochius) ---

The sight of God's judgments upon the world was enough to inspire terror. (Worthington)

Haydock: Psa 65:5 - -- Men. Choosing some, and rejecting others, (St. Jerome) calling the Gentiles, while he casts off the Jews. (St. Augustine)

Men. Choosing some, and rejecting others, (St. Jerome) calling the Gentiles, while he casts off the Jews. (St. Augustine)

Haydock: Psa 65:6 - -- In him. God, (Haydock) Jesus, (Eusebius) or "on it," the river Euphrates, which we shall pass over with as much ease, as our ancestors did the Red S...

In him. God, (Haydock) Jesus, (Eusebius) or "on it," the river Euphrates, which we shall pass over with as much ease, as our ancestors did the Red Sea. So the prophets frequently speak in a figurative sense, Isaias xi. 16., and l. 3., and Zacharias x. 10., and 4 Esdras xiii. 41. (Calmet) ---

As Josue led the Israelites across the river Jordan on dry land, (Haydock) so wel shall extol thy wonders. (Worthington) ---

There, reflecting on these prodigies, both past and present, we shall rejoice. (Menochius)

Haydock: Psa 65:7 - -- Provoke him. The faithless Jews, or Gentiles; particularly those of Babylon; or those among God's people, who neglected his service, Aggeus iv., and...

Provoke him. The faithless Jews, or Gentiles; particularly those of Babylon; or those among God's people, who neglected his service, Aggeus iv., and 1 Esdras ix., &c. (Calmet) ---

These often gave way to murmuring, and are therefore exhorted not to be proud, lest they should be brought low.

Haydock: Psa 65:8 - -- Gentiles. By this invitation, he predicts their conversion.

Gentiles. By this invitation, he predicts their conversion.

Haydock: Psa 65:9 - -- Moved. The apostles were most courageous. Only those Jews returned, who had separated themselves from impure idols, 1 Esdras v. 21. The Church nev...

Moved. The apostles were most courageous. Only those Jews returned, who had separated themselves from impure idols, 1 Esdras v. 21. The Church never fails. If some apostatize, others embrace the faith. (Worthington)

Haydock: Psa 65:10 - -- Tried. So Daniel was treated, Daniel iii. 21. The Babylonian captivity is compared to a furnace, as well as all severe trials of virtue, Proverbs x...

Tried. So Daniel was treated, Daniel iii. 21. The Babylonian captivity is compared to a furnace, as well as all severe trials of virtue, Proverbs xvii. 3., and Zacharias xiii. (Calmet)

Haydock: Psa 65:11 - -- Back. Hebrew, "loins." The Captives had experienced the greatest miseries, as the martyrs of Christ have done since. (Calmet) --- The Church is p...

Back. Hebrew, "loins." The Captives had experienced the greatest miseries, as the martyrs of Christ have done since. (Calmet) ---

The Church is put to the most severe trials. (Worthington) ---

Yet God brings no one into the net of sin. This is solely the effect of man's corruption. (Haydock)

Haydock: Psa 65:12 - -- Fire and water, which the Egyptians considered as the emblem of purity, (Horus. xli.) and which here denote the greatest tribulations. (Calmet) --- ...

Fire and water, which the Egyptians considered as the emblem of purity, (Horus. xli.) and which here denote the greatest tribulations. (Calmet) ---

The just still overcome by God's grace, (Worthington) notwithstanding all the efforts of tyrants who may be set over them. (Menochius)

Gill: Psa 65:3 - -- Iniquities prevail against me,.... Or, "are mightier than I" h; this may be understood either of the iniquities of others, his enemies; their "words o...

Iniquities prevail against me,.... Or, "are mightier than I" h; this may be understood either of the iniquities of others, his enemies; their "words of iniquities" i or iniquitous words, as in the Hebrew text; their calumnies, reproaches, false charges, and accusations, which prevailed against David in Saul's court; or rather his own iniquities, inward lusts, indwelling sins, as well as open transgressions, which he considers as his enemies, as numerous and powerful, too mighty for him, which warred against him, and sometimes got the better of him, and threatened him with utter ruin and destruction; but amidst all this he spies atonement and pardon through the blood and sacrifice of Christ, as follows;

as for our transgressions, thou shall purge them away; not only his own, but others, which Christ has done by the sacrifice of himself; and when his blood is applied to the conscience of a sensible sinner, it purges it from all his sins, Heb 1:3; it may be rendered, "thou shall expiate them", or "make atonement for them" k; which Christ, our propitiation, has done: this was the work appointed him, which he undertook, came into the world to do, and has performed, Dan 9:24, Heb 2:17; or "thou shalt cover them"; with the blood and righteousness of Christ; or forgive them for the sake of them, Psa 32:1.

Gill: Psa 65:4 - -- Blessed is the man whom thou choosest,.... In eternity; both to grace and glory; for such have true faith in Christ given them, called the faith of G...

Blessed is the man whom thou choosest,.... In eternity; both to grace and glory; for such have true faith in Christ given them, called the faith of God's elect, and shall never perish: they are effectually called by the grace of God, and are justified by the righteousness of Christ, and shall be glorified; or in time, for there is a choice in time, as the fruit, effect, and evidence of the eternal choice, and is no other than effectual calling; see Joh 15:19, 1Co 1:26; and happy are those who are both chosen and called; both election and the effectual calling are to grace and glory, and spring from the good will and pleasure of God; and the Targum in the king of Spain's Bible is,

"blessed is the man in whom thou art well pleased;''

and causest to approach unto thee; the same Targum supplies,

"unto the fear of thee;''

or unto thy fear and worship. The persons whom God has chosen for himself are, in their state of nature, at a distance from him by reason of sin; and through the blood and sacrifice of Christ, by which atonement is made, they are brought nigh to him; and in the faith of Christ the Mediator, their hearts are engaged to approach unto God, and come with boldness to his throne, and ask grace and mercy of him; and through the grace of Christ they have nearness to him, and communion with him, Eph 2:18;

that he may dwell in thy courts; or "he shall dwell" l; the man that is chosen of God, and brought nigh by Christ; he shall not only come into the house of God, and tread in his courts, but he shall dwell there, ever abide, and never go out;

we shall be satisfied with the goodness of thy house; even all that are like this man, chosen by the grace of God, redeemed by the blood of Christ, brought into the house of God, and have a place and a name there, better than that of sons and daughters of men: by "the house" of God we are to understand the church of God; and by "the goodness" of it the provisions of grace in it, the word and ordinances, and the blessings of grace held forth in them, and especially Christ the bread of life, whose flesh is meat indeed, and whose blood is drink indeed; of which true believers may eat, and do to full satisfaction; and blessed are they that have such food, and appetites for it, and are filled with it. The Targum paraphrases it,

"the righteous shall say, we shall be satisfied with the goodness of shy house.''

It follows,

even of thy holy temple: which means the same as the house of God; namely, the church; see Eph 2:21. Some, as Aben Ezra observes, interpret it, "thou Holy One in thy temple"; as if it was an address to God, and a description of him as in his temple.

Gill: Psa 65:5 - -- By terrible things in righteousness wilt thou answer us,.... Not by afflictive dispensations of Providence, which, though disagreeable to flesh and b...

By terrible things in righteousness wilt thou answer us,.... Not by afflictive dispensations of Providence, which, though disagreeable to flesh and blood, and are sometimes terrible to good men, when they apprehend the wrath of God in them, and look upon them as punishments for sin; yet these are consistent with the love of God to them, are for their spiritual good, and, when viewed in this light, they rejoice and glory in them; but as afflictions are not prayed for, nor to be prayed for, there being no direction for it, nor example of it, they cannot be considered as answers of prayer; but the Lord answers his people in this way, by inflicting judgments on their enemies: by such terrible things did he answer the Israelites at the Red sea, in the wilderness, and in the land of Canaan, Deu 10:17; and in this way will he answer his people in the destruction of antichrist and his followers, Rev 6:9. Moreover, by "terrible things" may be meant things stupendous, marvellous, and even miraculous; and by such things does God sometimes answer his people, in destroying their enemies and saving them; and which are so called, because they inject horror and terror into their enemies, and fill them with fear and reverence of God: and which are done "in righteousness"; in faithfulness to his promises made to his people; in the exercise of his vindictive justice upon their enemies; in goodness, grace, and mercy to them, as "righteousness" sometimes signifies, as in Psa 51:14; and not for their righteousness, who do not present their supplications to him for the sake of that; but for the righteousness of his Son, for the sake of which they are heard and answered;

O God of our salvation: not only temporal, but spiritual and eternal; which he has resolved upon, and chose his people to, and has settled the way and manner of, in which it should be brought about; has secured it in covenant for them, promised it in his word, sent his Son to obtain it, and his Spirit to give knowledge and make application of it; and from this character of his, and the concern he has in salvation, it may be concluded he will answer the prayers of his people for their good;

who art the confidence of all the ends of the earth; of all that dwell upon the continent, to the uttermost parts of the habitable world;

and of them that are afar off upon the sea: not only in ships upon the sea, but upon islands in the sea; and so the Targum,

"and of the islands of the sea, which are afar off from the dry land;''

and Kimchi and Ben Melech interpret it in the same manner; such snare the isles in which we live: this seems to refer to Gospel times, in which the Lord is not only the "confidence" or "hope of Israel", but of the Gentiles also; who are encouraged to hope in the Lord, and put their confidence in him, seeing with him there is forgiving mercy, and plenteous redemption; hath appointed Christ to be his salvation to the ends of the earth; has sent his Gospel into all the world declaring this; and Christ in it encourages all the ends of the earth to look unto him for salvation; and multitudes upon the continent, and in different isles, have been enabled to hope in him.

Gill: Psa 65:6 - -- Which by his strength setteth fast the mountains,.... In the first creation and formation of them, when they were settled on their basis so firmly tha...

Which by his strength setteth fast the mountains,.... In the first creation and formation of them, when they were settled on their basis so firmly that they are rarely removed, and when they are it is something extraordinary. Some understand this of the Lord's preparing the mountains with the rain of his strength, for the bringing forth of herbs and grass for the service of man and beast, and of his adorning them with trees; and the Targum is,

"who preparest food for the wild goats of the mountains;''

others interpret them of kingdoms and communities, comparable to mountains, Jer 51:25; but these are not set fast, they are not firm and stable, but in a course of time are removed, and give way to others; rather the church of God is meant; see Isa 2:2; where the same phrase is used as here; and "mountains" may signify particular churches, or indeed particular believers; for all that trust in the Lord are like to mountains, Psa 125:1; and these are set fast in the everlasting love of God, by which their mountain is made to stand strong; in eternal election, which is the foundation of God that stands sure; in the covenant of grace, which is more immovable than hills and mountains; and on Christ the Rock, against whom the gates of hell can never prevail; and who are so established, settled, and kept by the power of God, that they cannot be removed by the most boisterous storms and winds of the world's persecutions, Satan's temptations, or their own sins and corruptions;

being girded with power: not the mountains, but God himself; whose power, like himself, is infinite, and appears in the works of his hands, of nature, providence, and grace: the allusion is to a mighty man girded for battle; or for the performance of great undertakings.

Gill: Psa 65:7 - -- Which stilleth the noise of the seas, the noise of their waves,.... By a word speaking; as our Lord did when here on earth, and which was a proof and ...

Which stilleth the noise of the seas, the noise of their waves,.... By a word speaking; as our Lord did when here on earth, and which was a proof and evidence of his eternal power and Godhead. These figurative expressions are interpreted by the next clause;

and the tumult of the people: of wicked men, who foam and rage against the people of God, and are like a troubled sea that cannot rest; but God can say to these proud waters, which threaten to go over their souls, Peace, be still; he can stop their opposition, quell their insurrections, restrain their wrath, and make them peaceable and quiet; wherefore the saints have no reason to be afraid of them, Psa 46:2.

Gill: Psa 65:8 - -- They also that dwell in the uttermost parts are afraid at thy tokens,.... The tokens of his wrath and displeasure at wicked men, seen in the punishmen...

They also that dwell in the uttermost parts are afraid at thy tokens,.... The tokens of his wrath and displeasure at wicked men, seen in the punishments inflicted on them, which cause them to fear and tremble. Some interpret them of the sun, moon, and stars, which are set for "signs", as the word m used signifies; and which declare the glory of God to the uttermost parts of the earth, and strike men with awe and reverence of him; and others of thunder and lightning, which are sometimes very dreadful and terrible. Moreover, the word n signifies signs and wonders, marvellous things, miraculous operations; and may be understood of those that were wrought in the first times of the Gospel, for the confirmation of it; some of which were wrought in the uttermost parts of the earth; or, however, were heard of there, and believed; which caused them to receive the Gospel with all reverence, not as the word of man, but as the word of God;

thou makest the outgoings of the morning and of the evening to rejoice; some interpret this of the morning and evening sacrifices; others of the sun that goes forth in the morning, and rejoices as a strong man to run his race, and of the moon and stars that appear in the evening, and both give pleasure and delight to the inhabitants of the earth; others of men who go forth in the morning cheerfully to their labour, and of the beasts that go out in the evening to seek their prey, Psa 19:5; but it seems better to understand it of the rising of the stars before the sun in the morning, and the appearance of them after the moon is up in the evening; or of the rising and setting sun; of the east and west, which include the whole world, and the inhabitants of it; who are made to rejoice at the coming of the Gospel among them, which rings the good news and glad tidings of peace, pardon, righteousness, and salvation, by Christ, whereby his name becomes great, and is praised among the Gentiles; see Mal 1:11.

Gill: Psa 65:9 - -- Thou visitest the earth, and waterest it,.... So the Lord looked upon the earth, quickly after its formation, before rain came upon it, and he watered...

Thou visitest the earth, and waterest it,.... So the Lord looked upon the earth, quickly after its formation, before rain came upon it, and he watered the whole face of the ground, Gen 2:5; so he cared for the land of Judea in particular, and watered it with the rain of heaven, Deu 11:11; see 2Sa 21:1; to which some think reference is had here; and so he visits and waters the whole earth in general, at certain times and seasons, Act 14:16; this may be applied to the church and people of God in Gospel times, who are his husbandry, and the good ground on which the seed falls and is received, and brings forth fruit; and are comparable to the earth that drinks in the rain that comes oft upon it, and brings forth herbs meet for those that dress it, and receives a blessing from God, Heb 6:7; thus the Lord visited his people, by the mission of his Son to redeem them, whose coming was as the rain, the former and latter, to the earth, Luk 1:68; so he visited the Gentile world, by the preaching of the Gospel by his apostles, whose doctrines dropped as the rain, and distilled as the dew and small rain on the tender herb, and as showers on the grass; and so made a wilderness a pool of water, and the dry land springs of water, Act 15:14; and in like manner he visits particular persons in conversion, and waters them with the graces of his Spirit, by which he regenerates, quickens, and sanctifies them, and makes them fruitful, Isa 44:3;

thou greatly enrichest it with the river of God, which is full of water; not Shiloah nor Jordan; but the clouds which are full of rain, which falling upon the earth, impregnate it with rich particles, which make it very fertile and fruitful; so the Targum,

"with a multitude of fruits thou enrichest it out of the river of God, which is in heaven, which is full of rain:''

this may mystically denote the river of God's everlasting love, which is full of the blessings of grace, and which flowing upon his people, makes them fruitful, and enriches them with the riches of grace and glory; see Psa 46:4;

thou preparest them corn, when thou hast so provided for it; or because thou hast so prepared it o; that is, the earth being disposed and prepared by the Lord, watered and enriched with the rain of heaven, produces corn in great plenty for the inhabitants of the earth; which may spiritually design either the fruitfulness of the saints, whose hearts are disposed and prepared by the grace of God to receive the seed of the word, which brings forth fruit in them; or the bread corn, that wheat of the Gospel, and Christ the sum and substance of it, which is of God's preparing for his people, and by which they are nourished and made comfortable; see Zec 9:17.

Gill: Psa 65:10 - -- Thou waterest the ridges thereof abundantly,.... Kimchi calls them the eminences of the earth, the little hills, the higher parts of ploughed land; th...

Thou waterest the ridges thereof abundantly,.... Kimchi calls them the eminences of the earth, the little hills, the higher parts of ploughed land; those which lie between furrow and furrow seem to be meant, which being watered with rain become lower, and are made fruitful: these may denote such as are lifted up with their own imaginary purity and righteousness; and who, when the grace of God takes hold upon them, are humbled, and confess themselves the chief of sinners and the least of saints, renounce their own righteousness, and submit to Christ's;

thou settlest the furrows thereof; or "thou causest the rain to descend into the furrows thereof" p; which fills them, and makes them fruitful; and may design humble souls, whom the Lord fills with his good things, and makes them fruitful in every good work;

thou makest it soft with showers; which through drought is become like iron and brass, and, without large and heavy showers, as the word q used signifies, and these repeated, it is so hard, that no impressions can be made upon it, nor anything spring out of it; and such is the hard heart of man, which God only can make soft by the means of his word, through the energy of his Spirit, and the efficacy of his grace; which coming in great abundance, like large showers of rain, removes the hardness of the heart, makes it susceptible of divine impressions, and of receiving the seed of the word, whereby it becomes fruitful;

thou blessest the springing thereof; the tender blade, when it first peeps out of the earth; this the Lord nourishes and cherishes; he preserves it from the nipping frosts, by covering it with snow; he waters it with the dews of heaven, and warms it with the beams of the sun; he causes it to grow, and brings it to perfection: so the Lord takes great notice of the springing and buddings forth of grace, of the first acts and exercises of it in young converts, and takes care of them; and as he will not hurt them himself, nor break the bruised reed, nor quench the smoking flax; so he takes care that others should not; see Son 6:11; he gives them more grace, and strengthens what they have; causes it to grow, and brings it on to perfection. The word here used is the same by which Christ, the branch, is expressed, Zec 3:8; and as the Lord has blessed him with the blessings of goodness, so he blesses all the branches which are in him, Joh 15:4, Eph 1:3.

Gill: Psa 65:11 - -- Thou crownest the year with thy goodness,.... The whole circling year, from one end of it to the other; particularly that season of it when the harves...

Thou crownest the year with thy goodness,.... The whole circling year, from one end of it to the other; particularly that season of it when the harvest is gathered in; the seed being sown, the earth watered, the springing of it blessed, and the corn brought to perfection, the year is crowned with a plentiful harvest: this may denote the acceptable year of the Lord, the year of the redeemed, the whole Gospel dispensation, Isa 61:2; in certain seasons and periods of which there have been great gatherings of souls to Christ; at the first of it multitudes were converted in Judea, and in the Gentile world, which were the first fruits of the Spirit; and in all ages there have been more or less instances of this kind; and in the latter day there will be a large harvest, when the Jews will be converted, and the fulness of the Gentiles brought in;

and thy paths drop fatness; the heavens, as Jarchi interprets it; or the clouds, as Kimchi; which are the chariots and horses of God, in which he rides, and are the dust of his feet, Psa 104:3, Nah 1:3; and these drop down rain upon the earth, and make it fat and flourishing; and may mystically design the administration of the Gospel, and the administration of ordinances; which are the paths in which the Lord goes forth to his people, and directs them to walk in, and in which he meets them with a fulness of blessings, and satisfies them as with marrow and fatness.

Gill: Psa 65:12 - -- They drop upon the pastures of the wilderness,.... As well as upon the ploughed land, and turn them into a fruitful field; which may denote the Genti...

They drop upon the pastures of the wilderness,.... As well as upon the ploughed land, and turn them into a fruitful field; which may denote the Gentile world, whither the Gospel was sent by Christ, and preached by his apostles; and whose doctrines dropped as the rain, and prospered to the thing whereunto they were sent, and made this wilderness as the garden of God;

and the little hills rejoice on every side; or "joy girds the hills"; or "they are girded with joy" r; or "gird themselves with joy", as the Targum; being covered on all sides with grass, herbs, and trees: these may denote the churches of Christ, and little hills of Sion, who rejoice when the interest of Christ flourishes, Psa 68:14.

Gill: Psa 65:13 - -- The pastures are clothed with flocks,.... Of sheep, which are so thick, that there is scarce anything to be seen upon the pastures but them; which loo...

The pastures are clothed with flocks,.... Of sheep, which are so thick, that there is scarce anything to be seen upon the pastures but them; which look as if they were clothed with them: these may intend the multitude of converts, signified by the flocks of Kedar, and rams of Nebaioth; which gathering about the church, and joining to her, she clothes herself with them as with an ornament, Isa 60:7 it may be rendered the "rams clothe", or "cover, the flocks" s; or the flocks are clothed, or covered, with the rams, as expressive of their copulation with them; and so the Targum,

"the rams ascend upon the flocks;''

which sense is favoured by the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions;

the valleys also are covered over with corn; being made very fruitful with the rain, and bringing forth in great abundance; so humble souls are the most fruitful ones;

they shout for joy, they also sing; that is, the pastures, hills, and valleys, being laden with all kind of fruit for the use of man and beast, for necessity and pleasure, which occasion joy to the inhabitants of the earth: this may be expressive of the joy that will be among men, when the interest of Christ will be in a more flourishing condition in the latter day; see Isa 49:13.

expand all
Commentary -- Verse Notes / Footnotes

NET Notes: Psa 65:3 Or “make atonement for.”

NET Notes: Psa 65:4 Or “temple.”

NET Notes: Psa 65:5 Heb “and [the] distant sea.” The plural adjective is problematic after the singular form “sea.” One could emend יָ...

NET Notes: Psa 65:6 Heb “one [who] is girded with strength”; or “one [who] girds himself with strength.”

NET Notes: Psa 65:7 The raging seas…the commotion made by the nations. The raging seas symbolize the turbulent nations of the earth (see Ps 46:2-3, 6; Isa 17:12).

NET Notes: Psa 65:8 Heb “the goings out of the morning and the evening you cause to shout for joy.” The phrase “goings out of the morning and evening...

NET Notes: Psa 65:9 Heb “for thus [referring to the provision of rain described in the first half of the verse] you prepare it.” The third feminine singular p...

NET Notes: Psa 65:10 Heb “its vegetation you bless.” Divine “blessing” often involves endowing an object with special power or capacity.

NET Notes: Psa 65:11 Heb “and your paths drip with abundance.”

NET Notes: Psa 65:12 That is, with rich vegetation that brings joy to those who see it.

Geneva Bible: Psa 65:3 Iniquities ( c ) prevail against me: [as for] our transgressions, thou shalt purge them away. ( c ) He imputes it to his sins and to the sins of the ...

Geneva Bible: Psa 65:5 [By] terrible things in righteousness wilt thou ( d ) answer us, O God of our salvation; [who art] the confidence of all the ends of the earth, and of...

Geneva Bible: Psa 65:7 Which stilleth the ( f ) noise of the seas, the noise of their waves, and the tumult of the people. ( f ) He shows that there is no part or creature ...

Geneva Bible: Psa 65:9 Thou ( g ) visitest the earth, and waterest it: thou greatly enrichest it with the ( h ) river of God, [which] is full of water: thou preparest them c...

Geneva Bible: Psa 65:10 Thou ( k ) waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makest it soft with showers: thou blessest the springing th...

Geneva Bible: Psa 65:13 The pastures are clothed with flocks; the valleys also are covered over with corn; they shout for joy, ( l ) they also sing. ( l ) That is, the dumb ...

expand all
Commentary -- Verse Range Notes

TSK Synopsis: Psa 65:1-13 - --1 David praises God for his grace.4 The blessedness of God's chosen by reason of benefits.

MHCC: Psa 65:1-5 - --All the praise the Lord receives from this earth is from Zion, being the fruit of the Spirit of Christ, and acceptable through him. Praise is silent u...

MHCC: Psa 65:6-13 - --That Almighty strength which sets fast the mountains, upholds the believer. That word which stills the stormy ocean, and speaks it into a calm, can si...

Matthew Henry: Psa 65:1-5 - -- The psalmist here has no particular concern of his own at the throne of grace, but begins with an address to God, as the master of an assembly and t...

Matthew Henry: Psa 65:6-13 - -- That we may be the more affected with the wonderful condescensions of the God of grace, it is of use to observe his power and sovereignty as the God...

Keil-Delitzsch: Psa 65:1-4 - -- The praise of God on account of the mercy with which He rules out of Zion. The lxx renders σοὶ πρέπει ὕμνος , but דּומיּ...

Keil-Delitzsch: Psa 65:5-8 - -- The praise of God on account of the lovingkindness which Israel as a people among the peoples has experienced. The future תּעננוּ confesses, a...

Keil-Delitzsch: Psa 65:9-13 - -- The praise of God on account of the present year's rich blessing, which He has bestowed upon the land of His people. In Psa 65:10, Psa 65:11 God is ...

Constable: Psa 42:1--72:20 - --II. Book 2: chs. 42--72 In Book 1 we saw that all the psalms except 1, 2, 10, and 33 claimed David as their writ...

Constable: Psa 65:1-13 - --Psalm 65 This song celebrates God's blessing His people with a bountiful land. David explained that God ...

Constable: Psa 65:1-3 - --1. God's forgiveness 65:1-4 65:1-2 David began this song by declaring that people will pray to the Lord because He hears their prayers. They will be s...

Constable: Psa 65:4-7 - --2. God's power 65:5-8 These verses express God's great power by citing a number of specific divi...

Constable: Psa 65:8-12 - --3. God's bounty 65:9-13 65:9a Not only does God hear prayer, He also sends bountiful harvests. 65:9b-10 These descriptions view God tending the earth...

expand all
Introduction / Outline

JFB: Psalms (Book Introduction) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Outline) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Book Introduction) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 65 (Chapter Introduction) Overview Psa 65:1, David praises God for his grace; Psa 65:4, The blessedness of God’s chosen by reason of benefits.

Poole: Psalms (Book Introduction) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

Poole: Psalms 65 (Chapter Introduction) THE ARGUMENT The design of this Psalm seems to be to declare the great and glorious work of Divine Providence, both towards his church and the land...

MHCC: Psalms (Book Introduction) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 65 (Chapter Introduction) (Psa 65:1-5) God is to be praised in the kingdom of grace. (Psa 65:6-13) In the kingdom of providence.

Matthew Henry: Psalms (Book Introduction) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 65 (Chapter Introduction) In this psalm we are directed to give to God the glory of his power and goodness, which appear, I. In the kingdom of grace (Psa 65:1), hearing pra...

Constable: Psalms (Book Introduction) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Outline) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Book Introduction) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Book Introduction) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 65 (Chapter Introduction) INTRODUCTION TO PSALM 65 To the chief Musician, A Psalm and Song of David. Some copies of the Septuagint and Vulgate Latin versions read "a song...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


TIP #24: Use the Study Dictionary to learn and to research all aspects of 20,000+ terms/words. [ALL]
created in 0.33 seconds
powered by
bible.org - YLSA