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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 have visited the earth, and hast inebriated it" [Psalm 65:9]. Whence hast inebriated the earth? "Your cup inebriating how glorious it is!" "You have visited the earth, and hast inebriated it." You have sent Your clouds, they have rained down the preaching of the truth, inebriated is the earth. "You have multiplied to enrich it." Whence? "The river of God is filled with water." What is the river of God? The people of God. The first people was filled with water, wherewith the rest of the earth might be watered. Hear Him promising water: "If any man thirst, let him come to Me and drink: he that believes in Me, rivers of living water from his belly shall flow:" [John 7:37-38] if rivers, one river also; for in respect of unity many are one. Many Churches and one Church, many faithful and one Bride of Christ: so many rivers and one river. Many Israelites believed, and were fulfilled with the Holy Spirit; from thence they were scattered abroad through the nations, they began to preach the truth, and from the river of God that was filled with water, was the whole earth watered. "You have prepared food for them: because thus is Your preparing." Not because they have deserved of You, whom You have forgiven sins: the merits of them were evil, but You for Your mercy's sake, "because thus is Your preparing," thus "You have prepared food for them."
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 65:9 eloquently portrays God as the active and benevolent sustainer of the earth, celebrating His divine providence in overseeing the natural processes of rainfall and fertility. Through the metaphorical "river of God," He abundantly enriches the land, ensuring the preparation of grain and thus providing essential sustenance for all creation. This verse highlights God's meticulous care, boundless generosity, and unwavering faithfulness in meeting the fundamental needs of life on earth.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 65:9 is rich with literary artistry that enhances its theological message. Personification is evident as the earth is described as being "visited" and "watered," as if it were a sentient being receiving personal attention from God. This imbues the natural world with a sense of being a direct recipient of divine care. The central image, "the river of God," is a profound Metaphor for the divine source of rain. It elevates the natural phenomenon of rainfall to a supernatural act, emphasizing its origin in God's power and generosity rather than merely meteorological processes. The phrases "greatly enrichest" and "full of water" employ Hyperbole, conveying an overflowing, lavish abundance that underscores the boundless nature of God's provision. Furthermore, the verse exhibits a form of Synthetic Parallelism, where each successive clause builds upon and expands the meaning of the preceding one, creating a cumulative effect that highlights the comprehensive and effective nature of God's life-sustaining work.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 65:9 powerfully asserts God's immanence and active involvement in His creation, challenging any deistic notion of a distant creator. His meticulous care for the earth and its inhabitants, demonstrated through the provision of water and food, is a testament to His covenant faithfulness and unwavering love. This physical provision serves as a tangible sign of His broader commitment to sustain all life, pointing to His ultimate spiritual provision. The abundance described ("greatly enrichest," "full of water") signifies God's generous character, reminding us that His blessings are not merely sufficient but often overflowing, designed to bring joy and flourishing. This divine provision underscores humanity's absolute dependence on God for every aspect of life, fostering a spirit of profound gratitude and trust.
REFLECTION AND APPLICATION
Psalm 65:9 calls us to a deeper, more mindful appreciation for the daily miracles of God's provision. In a world where food and water often seem to flow from human systems and technologies, this verse redirects our gaze to the ultimate Source. It challenges us to recognize God's active hand in the cycles of nature, the growth of crops, and the very sustenance that fills our tables. Cultivating this awareness fosters a profound sense of gratitude, transforming mundane meals into moments of worship and dependence. It reminds us that our physical well-being, like our spiritual health, is entirely contingent upon His faithful care. This understanding should lead us not only to thankfulness but also to responsible stewardship of the resources He has entrusted to us, ensuring that His abundance is shared and not squandered, reflecting His generosity to others.
Questions for Reflection
FAQ
Is "the river of God" a literal river mentioned in the Bible?
Answer: No, "the river of God" (Hebrew: nahar Elohim) in Psalms 65:9 is a poetic and metaphorical expression rather than a literal earthly river. It signifies the divine source of abundant, life-giving water, primarily referring to the rain that was absolutely essential for agriculture in ancient Israel. Unlike the predictable flooding of rivers like the Nile, rainfall in Israel was seen as a direct, sovereign gift from God, emphasizing that this vital provision originates from Him alone. This metaphor highlights God's supernatural provision, His boundless generosity, and His complete control over the natural elements that sustain life on earth. It is a powerful image of divine blessing and sustenance, much like the "river of the water of life" described in Revelation 22:1 that flows from God's throne.
Why is "corn" mentioned specifically, and what does it represent?
Answer: In the King James Version, "corn" (Hebrew: dagan) refers broadly to grain, cereals, or produce, not specifically to maize (American corn). In the context of ancient agrarian societies, grain was the fundamental staple food source for both humans and animals. Its mention in Psalms 65:9 is highly significant because it directly links God's watering and enriching of the earth to the provision of essential sustenance. It underscores God's meticulous care in ensuring that the earth yields its produce, thereby sustaining all life. This highlights the practical and foundational aspect of God's providence, demonstrating His commitment to meeting the most basic needs of His creation. This concept of God providing daily "bread" is echoed throughout Scripture, from the manna in the wilderness (Exodus 16) to the petition in the Lord's Prayer.
CHRIST-CENTERED FULFILLMENT
While Psalms 65:9 celebrates God's physical provision through rain and grain, it points forward to the ultimate and spiritual provision found in Jesus Christ. Just as God "visits" and "waters" the earth to bring forth physical life, so too did God "visit" humanity in the person of Jesus, who came to bring spiritual life and abundance. Jesus declared Himself the source of "living water," promising that whoever believes in Him will never thirst again, and "out of his belly shall flow rivers of living water" (John 4:10; John 7:37-38). He is the true "river of God," providing spiritual refreshment and cleansing that surpasses any physical water. Furthermore, just as God prepares "corn" for physical sustenance, Jesus proclaimed Himself to be "the bread of life," stating, "Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty" (John 6:35). He is the ultimate spiritual sustenance, without whom humanity cannot truly live (John 6:53-58). Thus, the physical provision in Psalm 65:9 foreshadows the complete and eternal provision of life, both spiritual and ultimately physical in resurrection, found solely in Christ, who teaches that "man shall not live by bread alone, but by every word that comes from the mouth of God" (Matthew 4:4).