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Commentary on Psalms 65 verses 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.
Only let us recognize the purpose of the evil. Why have the crops withered, our storehouses been emptied, the pastures of our flocks failed, the fruits of the earth been withheld and the plains been filled with shame instead of such fatness? Why have valleys lamented and not abounded in corn, the mountains not dropped sweetness, as they shall do hereafter to the righteous, but been stripped and dishonored and received on the contrary the curse of Gilboa? The whole earth has become as it was in the beginning, before it was adorned with its beauties. “You visited the earth and made it to drink,” but the visitation has been for evil and the draught destructive.
"The furrows thereof inebriate You" [Psalm 65:10]. Let there be made therefore at first furrows to be inebriated: let the hardness of our breast be opened with the share of the word of God, "The furrows thereof inebriate You: multiply the generations thereof." We see, they believe, and by them believing other men believe, and because of those others believe; and it is not sufficient for one man, that having become himself a believer, he should gain one. So is multiplied seed too: a few grains are scattered, and fields spring up. "In the drops thereof it shall rejoice, when it shall rise up." That is, before it be perchance enlarged to the bulk of a river, "when it shall rise up, in its drops," that is, in those meet for it, "it shall rejoice." For upon those that are yet babes, and upon the weak, are dropped some portions of the sacraments, because they cannot receive the fullness of the truth. Hear in what manner he drops upon babes, while they are rising up, that is, in their recent rising having small capacities: the Apostle says, "To you I could not speak as if to spiritual, but as if to carnal, as if to babes in Christ." [1 Corinthians 3:1] When he says, "to babes in Christ," he speaks of them as already risen up, but not yet meet to receive that plenteous wisdom, whereof he says, "Wisdom we speak among perfect men." [1 Corinthians 2:6] Let it rejoice in its drops, while it is rising up and is growing, when strengthened it shall receive wisdom also: in the same manner as an infant is fed with milk, and becomes fit for meat, and nevertheless at first out of that very meat for which it was not fit, for it milk is made.
For the fact that each of the four rows worn on the chest contains three stones corresponds to the sequence of the yearly cycle, which is divided into four seasons of three months each. Now in the Scriptures the entire year is designated as the time of our salvation, in which we strive for an eternal reward. As the Savior bears witness, he was sent in accordance with the saying of Isaiah to preach the acceptable year of the Lord and the day of recompense. The psalmist also sings to him concerning the same year, saying, “You bless the crown of the year with your goodness.” For in the present time he gives them the goodness of right faith and works, and on the day of recompense he will give the crown of everlasting blessing.
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SUMMARY
Psalm 65:10 offers a sublime depiction of God's meticulous and abundant care for the earth, specifically highlighting His active role in preparing the land for agricultural fruitfulness through life-giving water. This verse, nestled within a psalm of thanksgiving and praise, beautifully illustrates the divine generosity and intimate involvement in sustaining creation, ensuring the fertility of the soil and the flourishing of life, thereby setting the stage for the bounteous harvest that testifies to His goodness and unwavering faithfulness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 65:10 is rich with Imagery, painting a vivid picture of God's interaction with the earth. The reader can almost see the rain falling on the "ridges" and "furrows," soaking the ground and making it "soft." This sensory detail makes the abstract concept of divine provision tangible. There is a strong element of Personification, as God is depicted with the careful, active hands of a diligent farmer, meticulously tending to the soil. He "waters," "settles," "makes soft," and "blesses," actions typically associated with human agricultural labor, thereby emphasizing His personal and intimate involvement. The language also employs a degree of Hyperbole or at least emphatic language, particularly with "abundantly," to convey the lavishness of God's provision, suggesting an overflowing generosity that goes beyond mere sufficiency. Ultimately, the entire description serves as a powerful Metaphor for God's work in human lives, preparing hearts, removing hardness, and enabling spiritual growth and fruitfulness through His Word and Spirit.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly articulates God's active sovereignty and benevolent care over His creation, particularly in the realm of sustenance. It underscores the theological truth that all life and fruitfulness ultimately derive from Him. God is not a deistic clockmaker who wound up the world and left it to run; rather, He is intimately involved in its daily operations, ensuring the cycles of nature that sustain life. This divine faithfulness in providing for the physical needs of the earth serves as a powerful testament to His unwavering commitment to His covenant people and His broader creation. The "blessing" of the springing emphasizes that natural processes are not merely mechanistic but are imbued with divine favor and purpose, making every harvest a direct act of God's grace and a call to worship.
REFLECTION AND APPLICATION
Psalm 65:10 invites us to pause and marvel at the intricate wisdom and ceaseless care of God, evident not only in grand acts of creation but also in the meticulous details of sustaining life on earth. It reminds us that His faithfulness is unwavering, ensuring that the necessary conditions for life and flourishing are continually met. For believers, this verse offers profound reassurance: if God so diligently cares for the physical earth, preparing it for fruitfulness, how much more will He care for His children, providing for their needs and preparing their hearts for spiritual growth? We can trust Him to soften the hard ground of our souls, to water us with His truth and Spirit, and to bless the "springing" of faith, hope, and love within us. This should cultivate a deep sense of gratitude, prompting us to praise God for His daily, often unseen, acts of provision and to recognize His active hand in every aspect of our lives, both physical and spiritual.
Questions for Reflection
FAQ
How does this verse relate to human effort in agriculture?
Answer: While Psalm 65:10 emphasizes God's sovereign and active role in providing rain and preparing the soil, it does not negate human effort. In ancient Israel, farmers still had to plow the "ridges" and "furrows," sow the seeds, and tend to the fields. The verse highlights that even with human labor, the ultimate success and fruitfulness depend entirely on God's divine provision of water and blessing. Human effort is necessary, but God's blessing is indispensable. It's a partnership where human responsibility meets divine sovereignty, much like the principle in 1 Corinthians 3:6-7, where Paul states, "I planted, Apollos watered, but God gave the increase."
Is this verse only about physical, agricultural blessings?
Answer: While the primary imagery is agricultural and speaks to physical blessings, the Bible often uses natural phenomena as metaphors for spiritual truths. The "softening" of the ground can be seen as God preparing the human heart to receive His Word (Luke 8:11-15). The "watering" can represent the work of the Holy Spirit or the Word of God nourishing the soul (Isaiah 55:10-11). The "blessing the springing" can refer to the spiritual fruitfulness that results from a life cultivated by God (Galatians 5:22-23). Therefore, while rooted in the physical, the verse offers rich spiritual application for God's work in our lives.
What does "settlest the furrows" mean in practical terms for farming?
Answer: In practical farming, "settling the furrows" refers to the process by which rain helps to consolidate the loose soil after plowing. When a field is freshly plowed, the soil is often loose and uneven. Rain helps to compact the soil around the seeds, ensuring good seed-to-soil contact, which is essential for germination. It also helps to prevent erosion of the loose soil and creates a more stable environment for the young sprouts. This phrase highlights God's role in ensuring the optimal conditions for the seed to take root and flourish, demonstrating His precise and detailed care for the agricultural process.
CHRIST-CENTERED FULFILLMENT
Psalm 65:10, with its vivid portrayal of God's meticulous provision and blessing for the earth's fruitfulness, finds its ultimate and most profound fulfillment in Jesus Christ. He is the divine "waterer" who brings forth spiritual life and abundance. Just as God prepares the physical ground for seed, Christ prepares the hearts of humanity to receive the "seed" of the Gospel. He is the living water that truly "softens" the hardened ground of our sinful hearts, making them receptive to God's truth (John 4:10-14). Through His atoning sacrifice and the outpouring of His Spirit, Christ "settles the furrows" of our lives, bringing order, peace, and stability where there was once chaos and barrenness. He is the true vine, and we are the branches; it is by abiding in Him that we "bear much fruit," experiencing the spiritual "springing" that God blesses (John 15:1-5). Furthermore, Christ's work ensures not only individual spiritual fruitfulness but also the promise of a renewed creation, where the curse is reversed and the earth itself will flourish in perfect harmony, watered by the "river of the water of life" flowing from the throne of God and of the Lamb (Revelation 22:1-2). Thus, the physical blessings described in Psalm 65:10 are but a shadow of the spiritual and eternal abundance secured and bestowed by our Lord Jesus Christ.