Text -- Psalms 65:9 (NET)

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.

Commentary -- Word/Phrase Notes (per phrase)

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.

Wesley: Psa 65:9

The inhabitants of the earth.

Wesley: Psa 65:9

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

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 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 65:9

In mercy (compare Psa 8:4).

JFB: Psa 65:9

His exhaustless resources.

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 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 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 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.

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 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.

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 the earth."

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 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

Commentary -- Word/Phrase Notes (per Verse)

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 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.

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 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.

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 never fails. If some apostatize, others embrace the faith. (Worthington)

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 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.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 65:9

¹ tn The verb form is a Polel from שׁוּק (shuq, “be abundant”), a verb which appears only here and in Joel 2:24 and 3:13, where it is used in the Hiphil stem and means “overflow.”

² tn Heb “you greatly enrich it.”

³ tn Heb “[with] a channel of God full of water.” The divine name is probably used here in a superlative sense to depict a very deep stream (“a stream fit for God,” as it were).

⁴ tn The pronoun apparently refers to the people of the earth, mentioned in v. 8.

⁵ tn Heb “for thus [referring to the provision of rain described in the first half of the verse] you prepare it.” The third feminine singular pronominal suffix attached to the verb “prepare” refers back to the “earth,” which is a feminine noun with regard to grammatical form.

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 corn, when thou hast so provided for ^{( i )} it.

^{( g )} That is, with rain.

^{( h )} That is, Shiloh or the rain.

^{( i )} You have appointed the earth to bring forth food to man's use.

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 65:6-13

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 silence our enemies. How contrary soever light and darkness are to each other, it is hard to say which is most welcome. Does the watchman wait for the morning? so does the labourer earnestly desire the shades of evening. Some understand it of the morning and evening sacrifices. We are to look upon daily worship, both alone and with our families, to be the most needful of our daily occupations, the most delightful of our daily comforts. How much the fruitfulness of this lower part of the creation depends upon the influence of the upper, is easy to observe; every good and perfect gift is from above. He who enriches the earth, which is filled with man's sins, by his abundant and varied bounty, can neither want power nor will to feed the souls of his people. Temporal mercies to us unworthy creatures, shadow forth more important blessings. The rising of the Sun of righteousness, and the pouring forth of the influences of the Holy Spirit, that river of God, full of the waters of life and salvation, render the hard, barren, worthless hearts of sinners fruitful in every good work, and change the face of nations more than the sun and rain change the face of nature. Wherever the Lord passes, by his preached gospel, attended by his Holy Spirit, his paths drop fatness, and numbers are taught to rejoice in and praise him. They will descend upon the pastures of the wilderness, all the earth shall hear and embrace the gospel, and bring forth abundantly the fruits of righteousness which are, through Jesus Christ, to the glory of the Father. Manifold and marvellous, O Lord, are thy works, whether of nature or of grace; surely in loving-kindness hast thou made them all.

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 of nature, the riches and bounty of his providential kingdom.

I. He establishes the earth and it abides, Psa 119:90. By his own strength he setteth fast the mountains (Psa 65:6), did set them fast at first and still keeps them firm, though they are sometimes shaken by earthquakes.

- Feriuntque summos. Fulmina montes .

The lightning blasts and loftiest hills.

Hence they are called everlasting mountains, Hab 3:6. yet God's covenant with his people is said to stand more firmly than they, Isa 54:10.

II. He stills the sea, and it is quiet, Psa 65:7. The sea in a storm makes a great noise, which adds to its threatening terror; but, when God pleases, he commands silence among the waves and billows, and lays them to sleep, turns the storm into a calm quickly, Psa 107:29. And by this change in the sea, as well as by the former instance of the unchangeableness of the earth, it appears that he whose the sea and the dry land are is girded with power. And by this our Lord Jesus gave a proof of his divine power, that he commanded the winds and waves, and they obeyed him. To this instance of the quieting of the sea he adds, as a thing much of the same nature, that he stills the tumult of the people, the common people. Nothing is more unruly and disagreeable than the insurrections of the mob, the insults of the rabble; yet even these God can pacify, in secret ways, which they themselves are not aware of. Or it may be meant of the outrage of the people that were enemies to Israel, Psa 2:1. God has many ways to still them and will for ever silence their tumults.

III. He renews the morning and evening, and their revolution is constant, Psa 65:8. This regular succession of day and night may be considered, 1. As an instance of God's great power, and so it strikes an awe upon all: Those that dwell in the uttermost parts of the earth are afraid at thy signs or tokens; they are by them convinced that there is a supreme deity, a sovereign monarch, before whom they ought to fear and tremble; for in these things the invisible things of God are clearly seen; and therefore they are said to be set for signs, Gen 1:14. Many of those that dwell in the remote and dark corners of the earth were so afraid at these tokens that they were driven to worship them (Deu 4:19), not considering that they were God's tokens, undeniable proofs of his power and godhead, and therefore they should have been led by them to worship him. 2. As an instance of God's great goodness, and so it brings comfort to all: Thou makest the outgoings of the morning, before the sun rises, and of the evening, before the sun sets, to rejoice. As it is God that scatters the light of the morning and draws the curtains of the evening, so he does both in favour to man, and makes both to rejoice, gives occasion to us to rejoice in both; so that how contrary soever light and darkness are to each other, and how inviolable soever the partition between them (Gen 1:4), both are equally welcome to the world in their season. It is hard to say which is more welcome to us, the light of the morning, which befriends the business of the day, or the shadows of the evening, which befriend the repose of the night. Does the watchman wait for the morning? So does the hireling earnestly desire the shadow. Some understand it of the morning and evening sacrifice, which good people greatly rejoiced in and in which God was constantly honoured. Thou makest them to sing (so the word is); for every morning and every evening songs of praise were sung by the Levites; it was that which the duty of every day required. We are to look upon our daily worship, alone and with our families, to be both the most needful of our daily occupations and the most delightful of our daily comforts; and, if therein we keep up our communion with God, the outgoings both of the morning and of the evening are thereby made truly to rejoice.

IV. He waters the earth and makes it fruitful. On this instance of God's power and goodness he enlarges very much, the psalm being probably penned upon occasion either of a more than ordinarily plentiful harvest or of a seasonable rain after long drought. How much the fruitfulness of this lower part of the creation depends upon the influence of the upper is easy to observe; if the heavens be as brass, the earth is as iron, which is a sensible intimation to a stupid world that every good and perfect gift is from above, omnia desuper - all from above; we must lift up our eyes above the hills, lift them up to the heavens, where the original springs of all blessings are, out of sight, and thither must our praises return, as the first-fruits of the earth were in the heave-offerings lifted up towards heaven by way of acknowledgment that thence they were derived. All God's blessings, even spiritual ones, are expressed by his raining righteousness upon us. Now observe how the common blessing of rain from heaven and fruitful seasons is here described.

1. How much there is in it of the power and goodness of God, which is here set forth by a great variety of lively expressions. (1.) God that made the earth hereby visits it, sends to it, gives proof of his care of it, Psa 65:9. It is a visit in mercy, which the inhabitants of the earth ought to return in praises. (2.) God, that made it dry land, hereby waters it, in order to its fruitfulness. Though the productions of the earth flourished before God had caused it to rain, yet even then there was a mist which answered the intention, and watered the whole face of the ground, Gen 2:5, Gen 2:6. Our hearts are dry and barren unless God himself be as the dew to us and water us; and the plants of his own planting he will water and make them to increase. (3.) Rain is the river of God, which is full of water; the clouds are the springs of this river, which do not flow at random, but in the channel which God cuts out for it. The showers of rain, as the rivers of water, he turns which way soever he pleases. (4.) This river of God enriches the earth, which without it would quickly be a poor thing. The riches of the earth, which are produced out of its surface, are abundantly more useful and serviceable to man than those which are hidden in its bowels; we might live well enough without silver and gold, but not without corn and grass.

2. How much benefit is derived from it to the earth and to man upon it. (1.) To the earth itself. The rain in season gives it a new face; nothing is more reviving, more refreshing, than the rain upon the new-mown grass, Psa 72:6. Even the ridges of the earth, off which the rain seems to slide, are watered abundantly, for they drink in the rain which comes often upon them; the furrows of it, which are turned up by the plough, in order to the seedness, are settled by the rain and made fit to receive the seed (Psa 65:10); they are settled by being made soft. That which makes the soil of the heart tender settles it; for the heart is established with that grace. Thus the springing of the year is blessed; and if the spring, that first quarter of the year, be blessed, that is an earnest of a blessing upon the whole year, which God is therefore said to crown with his goodness (Psa 65:11), to compass it on every side as the head is compassed with a crown, and to complete the comforts of it as the end of a thing is said to crown it. And his paths are said to drop fatness; for whatever fatness there is in the earth, which impregnates its productions, it comes from the out-goings of the divine goodness. Wherever God goes he leaves the tokens of his mercy behind him (Joe 2:13, Joe 2:14) and makes his path thus to shine after him. These communications of God's goodness to this lower world are very extensive and diffusive (Psa 65:12): They drop upon the pastures of the wilderness, and not merely upon the pastures of the inhabited land. The deserts, which man takes no care of and receives no profit from, are under the care of the divine Providence, and the profits of them redound to the glory of God, as the great benefactor of the whole creation, though not immediately to the benefit of man; and we ought to be thankful not only for that which serves us, but for that which serves any part of the creation, because thereby it turns to the honour of the Creator. The wilderness, which makes not such returns as the cultivated grounds do, receives as much of the rain of heaven as the most fruitful soil; for God does good to the evil and unthankful. So extensive are the gifts of God's bounty that in them the hills, the little hills, rejoice on every side, even the north side, that lies most from the sun. Hills are not above the need of God's providence; little hills are not below the cognizance of it. But as, when he pleases, he can make them tremble (Psa 114:6), so when he pleases he can make them rejoice. (2.) To man upon the earth. God, by providing rain for the earth, prepares corn for man, Psa 65:9. As for the earth, out of it comes bread (Job 28:5), for out of it comes corn; but every grain of corn that comes out of it God himself prepared; and therefore he provides rain for the earth, that thereby he may prepare corn for man, under whose feet he has put the rest of the creatures and for whose use he has fitted them. When we consider that the yearly produce of the corn is not only an operation of the same power that raises the dead, but an instance of that power not much unlike it (as appears by that of our Saviour, Joh 12:24), and that the constant benefit we have from it is an instance of that goodness which endures for ever, we shall have reason to think that it is no less than a God that prepares corn for us. Corn and cattle are the two staple commodities with which the husbandman, who deals immediately in the fruits of the earth, is enriched; and both are owing to the divine goodness in watering the earth, Psa 65:13. To this it is owing that the pastures are clothed with flocks, Psa 65:13. So well stocked are the pastures that they seem to be covered over with the cattle that are laid in them, and yet the pasture not overcharged; so well fed are the cattle that they are the ornament and the glory of the pastures in which they are fed. The valleys are so fruitful that they seem to be covered over with corn, in the time of harvest. The lowest parts of the earth are commonly the most fruitful, and one acre of the humble valleys is worth five of the lofty mountains. But both corn-ground and pasture-ground, answering the end of their creation, are said to shout for joy and sin, because they are serviceable to the honour of God and the comfort of man, and because they furnish us with matter for joy and praise: as there is no earthly joy above the joy of harvest, so there was none of the feasts of the Lord, among the Jews, solemnized with greater expressions of thankfulness than the feast of in-gathering at the end of the year, Exo 23:16. Let all these common gifts of the divine bounty, which we yearly and daily partake of, increase our love to God as the best of beings, and engage us to glorify him with our bodies, which he thus provides so well for.

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 thanked for having sent down the rain required for the ploughing (vid., Commentary on Isaiah , ii. 522) and for the increase of the seed sown, so that, as vv. 12-14 affirm, there is the prospect of a rich harvest. The harvest itself, as follows from v. 14 b , is not yet housed. The whole of Psa 65:10, Psa 65:11 is a retrospect; in vv. 12-14 the whole is a description of the blessing standing before their eyes, which God has put upon the year now drawing to a close. Certainly, if the forms רוּה and נחת were supplicatory imperatives, then the prayer for the early or seed-time rain would attach itself to the retrospect in Psa 65:11, and the standpoint would be not about the time of the Passover and Pentecost, both festivals belonging to the beginning of the harvest, but about the time of the feast of Tabernacles, the festival of thanksgiving for the harvest, and vv. 12-14 would be a glance into the future (Hitzig). But there is nothing to indicate that in Psa 65:11 the retrospect changes into a looking forward. The poet goes on with the same theme, and also arranges the words accordingly, for which reason רוּה and נחת are not to be understood in any other way. שׁקק beside העשׁיר (to enrich) signifies to cause to run over, overflow, i.e., to put anything in a state of plenty or abundance, from שׁוּק ( Hiph . Joe 2:24, to yield in abundance), Arab, sâq , to push, impel, to cause to go on in succession and to follow in succession. רבּת (for which we find רבּה in Psa 62:3) is an adverb, copiously, richly (Psa 120:6; Psa 123:4; Psa 129:1), like מאת , a hundred times (Ecc 8:12). תּעשׁרנּה is Hiph . with the middle syllable shortened, Ges. §53, 3, rem. 4. The fountain ( פּלג ) of God is the name given here to His inexhaustible stores of blessing, and more particularly the fulness of the waters of the heavens from which He showers down fertilizing rain. כּן , "thus thoroughly,"forms an alliteration with הכין , to prepare, and thereby receives a peculiar twofold colouring. The meaning is: God, by raising and tending, prepared the produce of the field which the inhabitants of the land needed; for He thus thoroughly prepared the land in conformity with the fulness of His fountain, viz., by copiously watering ( רוּה infin. absol . instead of רוּה , as in 1Sa 3:12; 2Ch 24:10; Exo 22:22; Jer 14:19; Hos 6:9) the furrows of the land and pressing down, i.e., softening by means of rain, its ridges ( גּדוּדה , defective plural, as e.g., in Rth 2:13), which the ploughshare has made. תּלם (related by root with Arab. tll , tell , a hill, prop. that which is thrown out to a place, that which is thrown up, a mound) signifies a furrow as being formed by casting up or (if from Arab. ṯlm , ébrécher , to make a fracture, rent, or notch in anything) by tearing into, breaking up the ground; גּדוּד (related by root with uchdûd and chaṭṭ , the usual Arabic words for a furrow

(Note: Fürst erroneously explains תּלם as a bed or strip of ground between two deep furrows, in distinction from מענה or מענית (vid., on Psa 129:3), a furrow. Beds such as we have in our potato fields are unknown to Syrian agriculture. There is a mode which may be approximately compared with it called ketif ( כּתף ), another far wider called meskeba ( משׂכּבה ). The Arabic tilm ( תּלם , Hebrew תּלם = talm ), according to the Kamûs (as actually in Magrebinish Arabic) talam ( תּלם ), corresponds exact to our furrow, i.e., (as the Turkish Kamûs explains) a ditch-like fissure which the iron of the plough cuts into the field. Neshwân (i. 491) says: "The verb talam , fut. jatlum and jatlim , signifies in Jemen and in the Ghôr (the land on the shore of the Red Sea) the crevices (Arab. 'l -šuqûq ) which the ploughman forms, and tilm , collective plural tilâm , is, in the countries mentioned, a furrow of the corn-field. Some persons pronounce the word even thilm , collective plural thilâm ."Thus it is at the present day universally in Ḥaurân ; in Edre‛ât I heard the water-furrow of a corn-field called thilm el - kanâh (Arab. ṯlm 'l -qnât ). But this pronunciation with Arab. ṯ is certainly not the original one, but has arisen through a substitution of the cognate and more familiar verbal stem Arab. ṯlm , cf. šrm , to slit ( shurêm , a harelip). In other parts of Syria and Palestine, also where the distinction between the sounds Arab. t and ṯ is carefully observed, I have only heard the pronunciation tilm . - Wetzstein.))

as being formed by cutting into the ground.

In Psa 65:12 the year in itself appears as a year of divine goodness ( טובה , bonitas ), and the prospective blessing of harvest as the crown which is set upon it. For Thou hast crowned "the year of Thy goodness"and "with Thy goodness"are different assertions, with which also different (although kindred as to substance) ideas are associated. The futures after עטרתּ depict its results as they now lie out to view. The chariot-tracks (vid., Deu 33:26) drop with exuberant fruitfulness, even the meadows of the uncultivated and, without rain, unproductive pasture land (Job 38:26.). The hills are personified in Psa 65:13 in the manner of which Isaiah in particular is so fond (e.g., Psa 44:23; Psa 49:13), and which we find in the Psalms of his type (Psa 96:11., Psa 98:7., cf. Psa 89:13). Their fresh, verdant appearance is compared to a festive garment, with which those which previously looked bare and dreary gird themselves; and the corn to a mantle in which the valleys completely envelope themselves ( עטף with the accusative, like Arab. t‛ṭṭf with b of the garment: to throw it around one, to put it on one's self). The closing words, locking themselves as it were with the beginning of the Psalm together, speak of joyous shouting and singing that continues into the present time. The meadows and valleys (Böttcher) are not the subject, of which it cannot be said that they sing; nor can the same be said of the rustling of the waving corn-fields (Kimchi). The expression requires men to be the subject, and refers to men in the widest and most general sense. Everywhere there is shouting coming up from the very depths of the breast ( Hithpal .), everywhere songs of joy; for this is denoted by שׁיר in distinction from קנן .

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 writer. It is likely that he wrote these four as well even though they do not bear his name. In Book 2 the titles identify David as the writer of 18 psalms (Pss. 51-65, 68-70). He may have written those bearing the notation, "of the sons of Korah" (Pss. 42, 44-49). The sons of Korah (cf. Num. 26:10-11) were musicians (1 Chron. 6:31-48). Some scholars believe David wrote these psalms for them to perform. Others believe the sons of Korah composed them. I think this is a less likely possibility because of the similarity between the content of these psalms and the ones David wrote. Asaph wrote Psalm 50, and Solomon composed Psalm 72. Psalms 43, 66, 67, and 71 are anonymous.

Constable: Psa 65:1-13

Psalm 65

This song celebrates God's blessing His people with a bountiful land. David explained that God hears prayer and atones for sin. This results in bounty for His people. God also helps them by His supernatural power.

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 as a farmer would. However, God is the One responsible for the abundance of crops (cf. 1 Cor. 3:6).

65:11-13 David pictured the earth rich with God's blessing on fields and flocks and rejoicing in His goodness.

In spite of man's sin, God blesses his environment with many good things so that he can prosper and rejoice. God delights to bless people. He is a good as well as a great God.

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 of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

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 letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

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 nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

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 being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

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 of his people, and towards the rest of mankind.

David praiseth God for spiritual blessings, as hearing prayer, and purging away sin, Psa 65:1-3 , and for the blessedness of those that dwell in his courts, Psa 65:4 ; and also for temporal blessings, as governing the world, and the abundance of all worldly enjoyments, Psa 65:5-13 .

Waiteth Heb. is silent , or silence , i.e. quietly waits, as this phrase is used also Psa 62:1 . And praise may be here put for the person or persons who use to praise God upon all occasions, and who are now prepared and ready to do so; as deceit is put for a deceitful man, as Pro 12:24 , and sin for the sinner, Pro 13:6 , and dreams for dreamers , Jer 27:9 . So the meaning may seem to be this, God’ s people patiently and believingly wait for an opportunity to offer their praises to God; for at present they seem to be in some straits, as divers passages of this Psalm do intimate. In Zion : though all the people of the world have great cause to praise thee, yet none pay thee this tribute, but thy people in Zion ; and they indeed have really peculiar and eminent obligations and occasions to perform this duty.

Unto thee shall the vow be performed all the thank-offerings which thy people vowed unto thee in the time of their danger shall be faithfully paid, to wit,

in Zion which is to be repeated out of the first clause of the verse.

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 written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

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 Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

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 prayer (Psa 65:2), pardoning sin (Psa 65:3), satisfying the souls of the people (Psa 65:4), protecting and supporting them (Psa 65:5). II. In the kingdom of Providence, fixing the mountains (Psa 65:6), calming the sea (Psa 65:7), preserving the regular succession of day and night (Psa 65:8), and making the earth fruitful (Psa 65:9-13). These are blessings we are all indebted to God for, and therefore we may easily accommodate this psalm to ourselves in singing it.

To the chief musician. A psalm and song of David.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus, pp. 55-77. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

_____. Lord of Song. Portland: Multnomah Press, 1985.

_____. The Majesty of Man: The Dignity of Being Human. Portland: Multnomah Press, 1984.

_____. "Psalm 87, A Song Rarely Sung." Bibliotheca Sacra 153:610 (April-June 1996):131-40.

_____. Rediscovering Prophecy: A New Song for a New Kingdom. Portland: Multnomah Press, 1983.

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Barker, David G. "The Lord Watches over You': A Pilgrimage Reading of Psalm 121." Bibliotheca Sacra 152:606 (April-June 1995):163-81.

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_____. Fortolkning til de Gemmeltestamentlige Salmer. Kobenhavn: G. E. C. Gad, 1939.

Bock, Darrell L. "Interpreting the Bible--How Texts Speak to Us." In Progressive Dispensationalism, pp. 76-105. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bratcher, Robert G., ed. Old Testament Quotations in the New Testament. 3rd rev. ed. London: United Bible Societies, 1987.

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Copyright 2003 by Thomas L. Constable

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 them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

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 called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

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 of Jeremiah and Ezekiel, "sung" by the people of the captivity, when they were about to come out;''

and some copies have "Haggai": but though it is possible it might be sung upon that occasion, it is certain it was not then composed, but was written by David, as the genuine title shows: as for Jeremiah; he was not carried captive to Babylon, and Ezekiel died before the return of the people from it; nor is there anything in the psalm relating to that captivity. The title of it, indeed, in the Arabic version, is concerning the captivity of the people; which it seems to have taken from some Greek copy; and Kimchi and Arama interpret it of the captivity of the people of the Jews; but then they mean their present captivity, and their deliverance from it. According to the title of it in the Syriac version, the occasion of it was the bringing up of the ark of God to Sion; and Aben Ezra is of opinion that David composed the psalm at that time; or that one of the singers composed it at the building of the temple, and which he thinks is right, and perhaps is concluded from Psa 65:1; and who also says it was composed in a year of drought; but it rather seems to have been written in a year of great plenty, as the latter part of it shows; and the whole seems to respect the fruitful, flourishing, and happy state of the church in Gospel times, for which it is a song of praise.