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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.
"The nations shall be troubled" [Psalm 65:8]. At first they shall be troubled: but those mountains prepared in the strength of Christ, are they troubled? Troubled is the sea, against the mountains it dashes: the sea breaks, unshaken the mountains have remained. "The nations shall be troubled, and all men shall fear." Behold now all men fear: they that before have been troubled do now all fear. The Christians feared not, and now the Christians are feared. All that did persecute do now fear. For He has overcome that is girded about with power, to Him has come every flesh in such sort, that the rest by their very minority do now fear. And all men shall fear, that inhabit the ends of the earth, because of Your signs. For miracles the Apostles wrought, and thence all the ends of the earth have feared and have believed. "Outgoings in morning and in evening You shall delight:" that is, You make delightful. Already in this life what is there being promised to us? There are outgoings in morning, there are outgoings in the evening. By the morning he signifies the prosperity of the world, by the evening he signifies the trouble of the world....At first when he was promising gain, it was morning to you: but now evening draws on, sad you have become. But He that has given you an outgoing in the morning, will give one also in the evening. In the same manner as you have contemned the morning of the world by the light of the Lord, so contemn the evening also by the sufferings of the Lord, in saying to your soul, What more will this man do to me, than my Lord has suffered for me? May I hold fast justice, not consent to iniquity. Let him vent his rage on the flesh, the trap will be broken, and I will fly to my Lord, that says to me, "Do not fear them that kill the body, but the soul are not able to kill." [Matthew 10:28] And for the body itself He has given security, saying, "A hair of your head shall not perish." [Luke 21:18] Nobly here he has set down, "You will delight outgoings in morning and in evening." For if you take not delight in the very outgoing, you will not labour to go out thence. You run your head into the promised gain, if you are not delighted with the promise of the Saviour. And again you yield to one tempting and terrifying, if you find no delight in Him that suffered before you, in order that He might make an outgoing for you.
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SUMMARY
Psalm 65:8 powerfully declares God's majestic sovereignty, extending His influence from the farthest reaches of the earth to the consistent daily cycles of the cosmos. It portrays a universal response of reverent awe from humanity, even in the most distant lands, in response to His divine "tokens" or signs. Simultaneously, the verse beautifully personifies the very outgoings of morning and evening as joyful witnesses to God's consistent, benevolent, and purposeful governance. This encapsulates the boundless scope of God's glory, inspiring both profound reverence and delight in His magnificent works across all creation and time.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 65:8 is richly adorned with Personification, most notably in the phrase "thou makest the outgoings of the morning and evening to rejoice." This attributes human emotions and actions (rejoicing) to inanimate concepts (the daily cycles of dawn and dusk), vividly portraying creation as an active, joyful participant in God's praise rather than a passive entity. The phrase "uttermost parts" employs Hyperbole, an intentional exaggeration used for emphasis, to underscore the truly global and boundless reach of God's power and influence, demonstrating that no corner of the earth is beyond His dominion. The "tokens" can be understood as a form of Metonymy, where the observable signs and wonders in creation stand in for the invisible power, presence, and attributes of God Himself, serving as tangible evidence of His divine nature. Furthermore, the overall structure of the verse, moving from the universal human response to God's power to the universal natural response to His order, demonstrates a profound form of Poetic Parallelism, where two distinct but related ideas reinforce the central theme of God's all-encompassing sovereignty and the universal testimony to His glory.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 65:8 powerfully articulates the doctrine of general revelation, asserting that God's existence, eternal power, and divine nature are clearly discernible through the created order. The "tokens" that inspire awe in the "uttermost parts" are the undeniable evidences of God's handiwork, compelling a universal, albeit often unarticulated, recognition of a transcendent Creator. This verse emphasizes God's active and joyful involvement in sustaining the cosmos, portraying Him not as a distant, deistic deity but as one who meticulously orchestrates the daily rhythms of life. The "rejoicing" of morning and evening speaks to the inherent goodness, beauty, and purposeful design of God's creation, which is designed to reflect His glory and invite praise from all corners of existence. It highlights that creation itself is a continuous act of worship, testifying to the faithfulness, benevolent order, and joyous character of its Maker.
REFLECTION AND APPLICATION
Psalm 65:8 serves as a profound invitation to cultivate a deeper sense of awe and wonder in our daily lives, recognizing God's active presence and benevolent control in every aspect of creation. In a world often consumed by human-centric concerns, this verse reminds us that God's majesty extends far beyond our immediate circumstances or understanding, encompassing the entire globe and the very fabric of time. It encourages us to pause and appreciate the consistent, joyful rhythms of nature—the sunrise and sunset—not as mundane occurrences but as daily miracles orchestrated by a faithful and loving Creator. By acknowledging God's sovereignty over the "uttermost parts," we find comfort in knowing that no place or situation is beyond His reach or care, fostering a global perspective that sees all humanity as subject to His divine influence. This awe-inspiring recognition of His power in both grand natural events and the quiet beauty of each new day should lead us to profound worship, a deeper trust in His unwavering faithfulness, and a renewed sense of our place within His magnificent creation.
Questions for Reflection
FAQ
What does "uttermost parts" signify in this verse?
Answer: The phrase "uttermost parts" (Hebrew: qetsev) signifies the farthest or most distant regions of the earth, encompassing all known and unknown geographical extremities. It is a poetic and hyperbolic expression used to emphasize the universal reach of God's power and influence. It means that God's dominion is not limited to a specific land or people, such as Israel, but extends to every corner of the globe, inspiring awe and recognition even among those who may not have direct knowledge of His special revelation. This highlights God's omnipresence and His overarching sovereignty over all nations and creation, as also suggested in Psalm 22:27.
What are "tokens" in the context of Psalm 65:8?
Answer: "Tokens" (Hebrew: ʼôwth) refers to signs, wonders, or proofs. In this verse, they represent the observable manifestations of God's power in the natural world. These can include awe-inspiring natural phenomena like storms, earthquakes, the vastness of the cosmos, or the consistent, orderly cycles of nature itself. These "tokens" serve as undeniable evidence of God's existence, majesty, and power, compelling a response of reverent awe or fear from all who witness them, regardless of their location. They are the means by which God's invisible attributes are clearly perceived, as described in Romans 1:20.
How can the morning and evening "rejoice"?
Answer: The phrase "thou makest the outgoings of the morning and evening to rejoice" is a beautiful example of personification, a literary device where human qualities or actions are attributed to inanimate objects or abstract concepts. Morning and evening, as cycles of time, cannot literally rejoice. Instead, this poetic language conveys that the consistent, beautiful, and life-sustaining rhythms of dawn and dusk are not merely mechanical occurrences but are imbued with divine purpose and delight. They reflect the joy and order that God has woven into the fabric of creation, and in their perfect operation, they metaphorically celebrate the faithfulness and goodness of their Creator. It suggests that creation itself is a vibrant, active participant in glorifying God, as seen in the call for all creation to praise the Lord in Psalm 148.
CHRIST-CENTERED FULFILLMENT
Psalm 65:8, with its declaration of God's universal sovereignty and the joyful testimony of creation, finds its ultimate and most profound fulfillment in Jesus Christ. He is not merely the one through whom all things were made, but also the one by whom all things hold together, as affirmed in Colossians 1:16-17. The "tokens" that inspire awe in the "uttermost parts" are ultimately signs pointing to the Creator who became flesh and dwelt among us, revealing God's glory in a tangible way (John 1:14). The very "outgoings of the morning and evening" that rejoice speak to the consistent, life-giving order established by Christ, who upholds the universe by the word of His power (Hebrews 1:3). The universal reverence described in the Psalm foreshadows the day when, through Christ's redemptive work, "every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11). In Christ, the awe inspired by general revelation in creation is transformed into worship of the incarnate God, and the joy of the natural world anticipates the new heavens and new earth where righteousness dwells, brought about by His complete and victorious redemptive work (Revelation 21:1).