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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.
"That troublest the bottom of the sea" [Psalm 65:7]. He has done this: it is seen what He has done. For He has prepared mountains in His strength, has sent them to preach: girded about He is by believers in power: and moved is the sea, moved is the world, and it begins to persecute His saints. "Girded about in power: that troublest the bottom of the sea." He has not said, that troublest the sea; but "the bottom of the sea." The bottom of the sea is the heart of ungodly men. For just as from the bottom more thoroughly all things are stirred, and the bottom holds firm all things: so whatsoever has gone forth: by tongue, by hands, by various powers for the persecution of the Church, from the bottom has gone forth. For if there were not the root of iniquity in the heart, all those things would not have gone forth against Christ. The bottom He troubled, perchance in order that the bottom He might also empty: for in the case of certain evil men He emptied the sea from the bottom, and made the sea a desert place. Another Psalm says this, "That turns sea into dry land." All ungodly and heathen men that have believed were sea, have been made land; with salt waves at first barren, afterwards with the fruit of righteousness productive. "That troublest the bottom of the sea: the sound of its waves who shall endure?" "Who shall endure," is what? What man shall endure the sound of the waves of the sea, the behests of the high powers of the world? But whence are they endured? Because He prepares mountains in His strength. In that therefore which he has said "who shall" endure he says thus: We ourselves of our own selves should not be able to endure those persecutions, unless He gave strength.
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SUMMARY
Psalms 65:7 powerfully declares God's absolute sovereignty, showcasing His unparalleled ability to bring order and tranquility to the most formidable and chaotic forces in existence. This verse beautifully portrays the divine dominion extending from the overwhelming might of natural phenomena, such as the roaring seas and their tempestuous waves, to the unpredictable and often turbulent commotions of human society, offering profound comfort and reassurance in His ultimate control.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 65:7 masterfully employs several literary devices to convey its powerful message. The most prominent is Parallelism, specifically Synonymous Parallelism with a climactic expansion. The phrases "the noise of the seas" and "the noise of their waves" are synonymous, reiterating and intensifying the same idea of natural chaos. This is then followed by a contrasting yet parallel element, "the tumult of the people," which extends God's power from the natural to the human sphere, creating a sense of comprehensive dominion. Imagery is also vividly used, conjuring sensory experiences of the roaring sea and the clamor of human crowds, making God's act of "stilling" all the more impactful. The "seas" and "tumult of the people" function as powerful Metaphors or Symbols for chaos, disorder, and forces beyond human control, against which God's sovereignty shines brightest. The verse also implicitly uses Anthropomorphism by attributing the human action of "stilling" to God, emphasizing His active, personal intervention in the world.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 65:7 provides a profound theological statement on God's omnipotent control over all creation, both natural and human. It asserts that no force, however overwhelming or chaotic, lies outside His sovereign command. This truth offers immense comfort and stability, reminding believers that even when the world seems to be in turmoil, God remains on His throne, capable of bringing peace and order. This divine attribute is not merely a philosophical concept but a practical reality that undergirds faith, encouraging trust in His power to quiet the storms of life, whether literal or metaphorical.
REFLECTION AND APPLICATION
In a world perpetually marked by the "noise" of natural disasters, geopolitical unrest, social upheaval, and personal anxieties, Psalms 65:7 offers a timeless anchor for the soul. It calls us to lift our gaze beyond the immediate chaos and fix it upon the One who holds all things in His hands. This verse reminds us that no storm, whether external or internal, is too great for God to subdue. It encourages us to cultivate a deep trust in His sovereignty, knowing that He is not merely an observer of our struggles but an active, powerful presence capable of bringing stillness to our troubled hearts and circumstances. When the "waves" of life threaten to overwhelm, or the "tumult" of human conflict seems deafening, we are invited to find refuge and peace in the omnipotent care of our God, who commands even the winds and the waves.
Questions for Reflection
FAQ
Does "the noise of the seas" refer only to literal oceans, or is there a deeper meaning?
Answer: While it certainly refers to the literal power of the oceans and their waves, in biblical poetry, the "sea" often functions as a powerful symbol for chaos, disorder, and the forces that threaten human existence or God's created order. Just as God separated the waters at creation in Genesis 1:9-10, His ability to "still" the sea signifies His ongoing dominion over all forms of chaos, both natural and metaphorical. This symbolic interpretation deepens the meaning, connecting God's power over the physical world to His power over spiritual and societal disorder, including the "sea of humanity" often depicted in prophetic literature.
CHRIST-CENTERED FULFILLMENT
Psalms 65:7 finds its most profound fulfillment in the person and work of Jesus Christ, who is the visible embodiment of God's power to still both natural and human chaos. The Gospels record the powerful account of Jesus calming a violent storm on the Sea of Galilee, where He simply commanded, "Peace, be still!" as narrated in Mark 4:39. This miraculous event directly parallels the psalmist's declaration of God's power over the "noise of the seas and the noise of their waves," unequivocally demonstrating Christ's divine authority as God incarnate. Furthermore, Jesus addresses the "tumult of the people" not only by quieting literal crowds but, more significantly, by offering true peace that transcends human conflict and inner turmoil. He is the "Prince of Peace" foretold in Isaiah 9:6 who brings reconciliation between God and humanity through His sacrifice, as explained in Colossians 1:19-20, and offers a peace that the world cannot give, as He promised in John 14:27. Ultimately, through His atoning sacrifice and resurrection, Christ has conquered the ultimate sources of human tumult—sin, death, and the power of evil—promising a future where all chaos will be eternally stilled in the new heavens and new earth described in Revelation 21:1-4.