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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.
"You shall bless the crown of the year of Your goodness" [Psalm 65:11]. Seed is now sowing, that which is sown is growing, there will be the harvest too. And now over the seed the enemy has sown tares; and there have risen up evil ones among the good, false Christians, having like leaf, but not like fruit. For those are properly called tares, which spring up in the manner of wheat, for instance darnel, for instance wild oats, and all such as have the first leaf the same. Therefore of the sowing of the tares thus says the Lord: "There has come an enemy, and has sown over them tares;" [Matthew 13:25] but what has he done to the grain? The wheat is not choked by the tares, nay, through endurance of the tares the fruit of the wheat is increased. For the Lord Himself said to certain workmen desiring to root up the tares, "Suffer ye both to grow unto the harvest." [Matthew 13:30] ...Conquer the devil, and you will have a crown. "You shall bless the crown of the year of Your goodness." Again he makes reference to the goodness of God, lest any one boast of his own merits. "Your plains shall be filled with abundance."
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
Psalms 65:11 is a profound declaration of God's magnificent provision and benevolent care, portraying Him as the divine sovereign who brings the agricultural year to a glorious, abundant completion. Through His active presence and inherent goodness, the earth is richly blessed, yielding overflowing fertility and sustenance, symbolizing His continuous and generous outpouring of blessings upon all creation, demonstrating His unwavering faithfulness and life-sustaining power.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 65:11 is exceptionally rich in Imagery and Metaphor, contributing significantly to its evocative power. The phrase "Thou crownest the year with thy goodness" employs a powerful Metaphor, portraying the agricultural year not merely as a temporal cycle but as something that can be adorned with a crown. This act of "crowning" also functions as Personification of the year, elevating the harvest from a mundane natural event to a divinely orchestrated celebration, signifying completion, honor, and ultimate blessing. The "crown" symbolizes the culmination of God's benevolent work, a glorious and abundant finish to the cycle of growth, indicative of His sovereign control and generous favor. Similarly, "and thy paths drop fatness" is another profound Metaphor. God's "paths" are not literal roads but represent His actions, His presence, His providential movements, and the course of His divine activity throughout creation. The idea that these paths "drop fatness" is a vivid and tactile image of continuous, overflowing abundance, suggesting that every step God takes, every action He performs, leaves behind a trail of rich, fertile blessing. This conveys the pervasive and inherent generosity of God's nature, where His very presence ensures prosperity, fruitfulness, and an inexhaustible supply of life-sustaining bounty.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly underscores God's active and intimate involvement in His creation, revealing Him not as a distant or detached deity but as an intimately engaged and benevolent provider. It highlights His absolute sovereignty over natural processes, asserting that the fertility of the land and the abundance of the harvest are direct manifestations of His character and intentional goodness. Theologically, it teaches us about God's unwavering faithfulness to His covenant promises, particularly those related to sustaining life and providing bountifully for His people. It invites a posture of deep gratitude and unwavering trust, recognizing that all true prosperity, whether material or spiritual, flows solely from His generous hand.
REFLECTION AND APPLICATION
Psalms 65:11 serves as a profound and enduring reminder of God's faithful and lavishly generous nature, a truth that extends far beyond literal agricultural harvests to encompass all aspects of our lives. It calls us to cultivate a deep and abiding awareness of divine providence, recognizing that every blessing we receive, whether tangible or intangible, material or spiritual, is a direct result of God's ongoing goodness and active involvement. This verse invites us to pause and reflect on the "year," or any significant period of our lives, and prayerfully discern the "crown" of God's goodness adorning our experiences, even amidst challenges, difficulties, or seasons of apparent barrenness. It encourages a posture of profound gratitude, transforming our perception of daily provision from mere natural occurrences to intentional acts of divine love and care. Furthermore, it fosters a robust and confident trust in God's future provision, knowing that the same faithful God who meticulously sustains the earth and its intricate cycles will certainly sustain His people, leading them through paths of blessing and spiritual "fatness." This understanding should inspire us to live with confident expectation, knowing that God's very nature is to give generously, and His ways bring forth true richness, fullness, and flourishing in every dimension of life.
Questions for Reflection
FAQ
What does it mean that God "crownest the year with thy goodness"?
Answer: This phrase means that God brings the agricultural year to a glorious and abundant completion, as if placing a crown of blessings upon it. In ancient Israel, the "year" was primarily understood as the agricultural cycle, culminating in the crucial harvest. God's "goodness" (Hebrew: ṭôwb) refers to His benevolent character, His kindness, His favor, and His active, providential care. So, God's goodness is the defining characteristic that ensures the year ends in fruitfulness and prosperity, not by chance or human effort alone, but by His intentional design and active involvement. It signifies that the bounty of the harvest is a direct gift from Him, adorning the year with His divine favor and provision, bringing it to a celebrated and honored conclusion.
How do "thy paths drop fatness" apply to us today, beyond agricultural abundance?
Answer: While rooted in vivid agricultural imagery, "thy paths drop fatness" speaks to the pervasive and continuous nature of God's blessings in all areas of life, extending far beyond literal harvests. "Thy paths" refers to God's ways, His movements, or the course of His divine activity and influence in the world. The "fatness" (Hebrew: deshen) symbolizes richness, fertility, and abundance in a broader, more comprehensive sense—spiritual, emotional, relational, and material. Today, this means that wherever God's presence, influence, or activity is found, there is an overflowing, continuous outpouring of enriching blessings. It assures us that God's presence in our lives leads to spiritual growth, inner peace, relational harmony, and sufficient material provision. It's a profound promise that God's journey through our lives leaves a trail of His generous and life-sustaining bounty, leading to a full and abundant life, just as Jesus promised, "I came that they may have life and have it abundantly" (John 10:10).
CHRIST-CENTERED FULFILLMENT
Psalms 65:11, with its rich imagery of divine provision and abundant "fatness," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the very embodiment of God's "goodness" that crowns our lives, not merely with a temporal agricultural harvest, but with eternal life and spiritual abundance that transcends all earthly measures. Just as God's "paths drop fatness" upon the earth, so too do the "paths" of Christ's redemptive work bring forth an overflowing richness for humanity. Through His incarnation, His atoning crucifixion, and His glorious resurrection, Jesus became the true "Bread of Life" (John 6:35) and the source of "living water" (John 7:38), providing spiritual sustenance that far surpasses any earthly harvest. He is the one in whom "all things hold together" (Colossians 1:17), ensuring the continuous flow of God's grace and provision for His people. The "fatness" we receive through Christ is not just material prosperity, but the "unsearchable riches of Christ" (Ephesians 3:8), including the forgiveness of sins, reconciliation with God, spiritual gifts, and the promise of eternal glory. His very presence in our lives, through the indwelling Holy Spirit, ensures that our spiritual "year" is crowned with His righteousness and that His indwelling Spirit causes our "paths" to drop the "fruit of the Spirit"—love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control (Galatians 5:22-23)—leading to a life of true abundance and flourishing in Him.