Exposition - Explanatory Notes and Quaint Sayings
Hints to the Village Preacher
TITLE. This title is very similar to many we have before
studied. To the Chief Musician. It is consigned to the care of the usual
overseer of song. When a man does his work well, there is no use in calling in
others for novelty's sake. A Psalm and song of David. The
Hebrew calls it a Shur and Mizmor, a combination of psalm and song, which
may be best described by the term, "A Lyrical Poem." In this case the Psalm may
be said or sung, and be equally suitable. We have had two such Psalms before,
Psalms 30 and 48, and we have now the first of a little series of four following
each other. It was meant that Psalms of pleading and longing should be followed
by hymns of praise.
SUBJECT AND DIVISION. David sings of the glory of God in
his church, and in the fields of nature: here is the song both of grace and
providence. It may be that he intended hereby to commemorate a remarkably
plentiful harvest, or to compose a harvest hymn for all ages. It appears to have
been written after a violent rebellion had been quelled, Ps 65:7, and foreign
enemies had been subdued by signal victory, Ps 65:8. It is one of the most
delightful hymns in any language. We shall view in Ps 65:1-4 the way of approach
to God, then from Ps 65:5-8 we shall see the Lord in answer to prayer performing
wonders for which he is praised, and then from Ps 65:9-13 we shall sing the
special harvest song.
Verse 1. Praise waiteth for thee, O God, in Sion. Though
Babylon adores Antichrist, Zion remains faithful to her King; to him, and to him
only, she brings her perpetual oblation of worship. Those who have seen in Zion
the blood of sprinkling, and know themselves to belong to the church of the
firstborn, can never think of her without presenting humble praise to Zion's
God; his mercies are too numerous and precious to be forgotten. The praises of
the saints wait for a signal from the divine Lord, and when he shows his face
they burst forth at once. Like a company of musicians gathered to welcome and
honour a prince, who wait till he makes his appearance, so do we reserve our
best praises till the Lord reveals himself in the assembly of his saints; and,
indeed, till he shall descend from heaven in the day of his appearing. Praise
also waits like a servant or courtier in the royal halls--gratitude is humble
and obedient. Praise attends the Lord's pleasure, and continues to bless him,
whether he shows tokens of present favour or no; she is not soon wearied, but
all through the night she sings on in sure hope that the morning cometh. We
shall continue to wait on, tuning our harps, amid the tears of earth; but O what
harmonies will those be which we will pour forth, when the home bringing is
come, and the King shall appear in his glory. The passage may be rendered
"praise is silent for thee; "it is calm, peaceful, and ready to adore thee in
quietness. Or, it may mean, our praise is but silence compared with thy
deservings, O God. Or, in solemn silence we worship thee, because our praise
cannot be uttered; accept, therefore, our silence as praise. Or, we are so
engrossed in thy praise, that to all other things we are dumb; we have no tongue
for anything but thee. Perhaps the poet best expressed the thought of the
psalmist when he said--
"A sacred reverence checks our songs,
And praise sits silent on our tongues."
Certainly, when the soul is most filled with adoring awe, she
is least content with her own expressions, and feels most deeply how inadequate
are all mortal songs to proclaim the divine goodness. A church, bowed in silent
adoration by a profound sense of divine mercy, would certainly offer more real
praise than the sweetest voices aided by pipes and strings; yet, vocal music is
not to be neglected, for this sacred hymn was meant to be sung. It is well
before singing to have the soul placed in a waiting attitude, and to be humbly
conscious that our best praise is but silence compared with Jehovah's glory. And unto thee shall the vow be performed. Perhaps a special
vow made during a season of drought and political danger. Nations and churches
must be honest and prompt in redeeming their promises to the Lord, who cannot be
mocked with impunity. So, too, must individuals. We are not to forget our vows,
or to redeem them to be seen of men-- unto God alone must they be
performed, with a single eye to his acceptance. Believers are all under
covenant, which they made at conversion, and have renewed upon being baptised,
joining the church, and coming to the table, and some of them are under special
pledges which they entered into under peculiar circumstances; these are to be
piously and punctually fulfilled. We ought to be very deliberate in promising,
and very punctilious in performing. A vow unkept will burn the conscience like a
hot iron. Vows of service, of donation, of praise, or whatever the may be, are
no trifles; and in the day of grateful praise they should, without fail, be
fulfilled to the utmost of our power.
Verse 2. O thou that hearest prayer. This is thy name, thy
nature, thy glory. God not only has heard, but is now hearing prayer, and always
must hear prayer, since he is an immutable being and never changes in his
attributes. What a delightful title for the God and Father of our Lord Jesus
Christ! Every right and sincere prayer is as surely heard as it is offered. Here
the psalmist brings in the personal pronoun thou, and we beg the reader
to notice how often "thou, ""thee, "and "thy, "occur in this hymn; David
evidently believed in a personal God, and did not adore a mere idea or
abstraction. Unto thee shall all flesh come. This shall encourage men of
all nations to become suppliants to the one and only God, who proves his Deity
by answering those who seek his face. Flesh they are, and therefore weak; frail
and sinful, they need to pray; and thou art such a God as they need, for thou
art touched with compassion, and dost condescend to hear the cries of poor flesh
and blood. Many come to thee now in humble faith, and are filled with good, but
more shall be drawn to thee by the attractiveness of thy love, and at length the
whole earth shall bow at thy feet. To come to God is the life of true religion;
we come weeping in conversion, hoping in supplication, rejoicing in praise, and
delighting in service. False gods must in due time lose their deluded votaries,
for man when enlightened will not be longer be fooled; but each one who tries
the true God is encouraged by his own success to persuade others also, and so
the kingdom of God comes to men, and men come to it.
Verse 3. Iniquities prevail against me. Others accuse and
slander me, and in addition to my own sins rise up and would beset me to my
confusion, were it not for the remembrance of the atonement which covers every
one of my iniquities. Our sins would, but for grace, prevail against us in the
court of divine justice, in the court of conscience, and in the battle of life.
Unhappy is the man who despises these enemies, and worse still is he who counts
them his friends! He is best instructed who knows their deadly power, and flees
for refuge to him who pardons iniquity. As for our transgressions, thou shalt purge them away. Thou
dost cover them all, for thou hast provided a covering propitiation, a mercyseat
which wholly covers thy law. Note the word our, the faith of the one
penitent who speaks for himself in the first clause, here embraces all the
faithful in Zion; and he is so persuaded of the largeness of forgiving love that
he leads all the saints to sing of the blessing. What a comfort that iniquities
that prevail against us, do not prevail against God. They would keep us away
from God, but he sweeps them away from before himself and us; they are too
strong for us, but not for our Redeemer, who is mighty, yea, and almighty to
save. It is worthy of note that as the priest washed in the laver before he
sacrificed, so David leads us to obtain purification from sin before we enter
upon the service of song. When we have washed our robes and made them white in
his blood, then shall we acceptably sing, "Worthy is the Lamb that was slain."
Verse 4. Blessed is the man whom thou choosest, and causest
to approach unto thee. After cleansing comes benediction, and truly
this is a very rich one. It comprehends both election, effectual calling,
access, acceptance, and sonship. First, we are chosen of God, according to the
good pleasure of his will, and this alone is blessedness. Then, since we cannot
and will not come to God of ourselves, he works graciously in us, and attracts
us powerfully; he subdues our unwillingness, and removes our inability by the
almighty workings of his transforming grace. This also is no slight blessedness.
Furthermore, we, by his divine drawings, are made nigh by the blood of his Son,
and brought near by his spirit, into intimate fellowship; so that we have access
with boldness, and are no longer as those who are afar off by wicked works: here
also is unrivalled blessedness. To crown all, we do not come nigh in peril of
dire destruction, as Nadab and Abihu did, but we approach as chosen and accepted
ones, to become dwellers in the divine household: this is heaped up blessedness,
vast beyond conception. But dwelling in the house we are treated as sons, for
the servant abideth not in the house for ever, but the son abideth ever. Behold
what manner of love and blessedness the Father has bestowed upon us that we may
dwell in his house, and go no more out for ever. Happy men who dwell at home
with God. May both writer and reader be such men. That he may dwell in thy courts. Acceptance leads to
abiding: God does not make a temporary choice, or give and take; his gifts and
calling are without repentance. He who is once admitted to God's courts shall
inhabit them for ever; he shall be
"No more a stranger or a guest,
But like a child at home."
Permanence gives preciousness. Terminating blessings are but
half blessings. To dwell in the courts of the Great King is to be ennobled; to
dwell there for ever is to be emparadised: yet such is the portion of every man
whom God has chosen and caused to approach unto him, though once his iniquities
prevailed against him.
Verse 5. By terrible things in righteousness wilt thou answer
us, O God of our salvation. God's memorial is that he hears prayer,
and his glory is that he answers it in a manner fitted to inspire awe in the
hearts of his people. The saints, in the commencement of the Psalm, offered
praise in reverential silence; and now, in the like awe stricken spirit, they
receive answers to their prayers. The direct allusion here is, no doubt, to the
Lord's overthrow of the enemies of his people in ways calculated to strike
terror into all beholders; his judgments in their severe righteousness were
calculated to excite fear both among friends and foes. Who would not fear a God
whose blows are so crushing? We do not always know what we are asking for when
we pray; when the answer comes, the veritable answer, it is possible that we may
be terrified by it. We seek sanctification, and trial will be the reply: we ask
for more faith, and more affliction is the result: we pray for the spread of the
gospel, and persecution scatters us. Nevertheless, it is good to ask on, for
nothing which the Lord grants in his love can do us any harm. Terrible things
will turn out to be blessed things after all, where they come in answer to
prayer. See in this verse how righteousness and salvation are united, the
terrible things with the gracious answers. Where but in Jesus could they be
blended? The God who saves may answer our prayers in a way which puts unbelief
into a flutter; but when faith spies the Saviour, she remembers that "things are
not what they seem, "and she is of good courage. He who is terrible is also our
refuge from terror when we see him in the Well beloved.
Who art the confidence of all the ends of the earth. The
dwellers in the far off isles trust in God; those most remote from Zion yet
confide in the ever living Jehovah. Even those who dwell in countries, frozen or
torrid, where nature puts on her varied terrors, and those who see dread wonders
on the deep, yet fly from the terrors of God and place their confidence in the
God of terrors. His arm is strong to smite, but also strong to save. And of them that are afar off upon the sea. Both elements
have their elect band of believers. If the land gave Moses elders, the sea gave
Jesus apostles. Noah, when all was ocean, was as calm with God as Abraham in his
tent. All men are equally dependent upon God: the seafaring man is usually most
conscious of this, but in reality he is not more so than the husbandman, nor the
husbandman than anyone else. There is no room for self confidence on land or
sea, since God is the only true confidence of men on earth or ocean. Faith is a
plant of universal growth, it is a tree of life on shore and a plant of renown
at sea; and, blessed be God, those who exercise faith in him anywhere shall find
that he is swift and strong to answer their prayers. A remembrance of this
should quicken our devotions when we approach unto the Lord our God.
Verse 6. Which by his strength setteth fast the mountains.
He, as it were, fixed them in their sockets, and preserved them from falling by
earthquake or storm. The firmest owe their stability to him. Philosophers of the
forget God school are too much engrossed with their laws of upheaval to think of
the Upheaver. Their theories of volcanic action and glacier action, etc., etc.,
are frequently used as bolts and bars to shut the Lord out of his own world. Our
poet is of another mind, and sees God's hand settling Alps and Andes on their
bases, and therefore he sings in his praise. Let me for ever be just such an
unphilosophical simpleton as David was, for he was nearer akin to Solomon than
any of our modern theorists. Being girded with power. The Lord is so himself, and he
therefore casts a girdle of strength around the hills, and there they stand,
braced, belted, and bulwarked with his might. The poetry is such as would
naturally suggest itself to one familiar with mountain scenery; power everywhere
meets you, sublimity, massive grandeur, and stupendous force are all around you;
and God is there, the author and source of all. Let us learn that we poor puny
ones, if we wish for true establishment, must go to the strong for strength.
Without him, the everlasting hills would crumble; how much more shall all our
plans, projects, and labours come to decay. Repose, O believer, where the
mountains find their bases--viz., in the undiminished might of the Lord God.
Verse 7. Which stilleth the noise of the seas. His soft
breath smooths the sea into a glass, and the mountainous waves into ripples. God
does this. Calms are of the God of peace; it needs not that we look for a
hurricane when it is said that he cometh. He walked of old in the garden in the
cool of the day; he is resting even now, for his great seventh day is not yet
over, and he is always "the Lord and giver of peace." Let mariners magnify the
God who rules the waves. The noise of their waves. Each separate brawler amid the
riot of the storm is quieted by the divine voice. And the tumult of the people. Nations are as difficult to
rule as the sea itself, they are as fitful, treacherous, restless, and furious;
they will not brook the bridle nor be restrained by laws. Canute had not a more
perilous seat by the rising billows than many a king and emperor has had when
the multitude have been set on mischief, and have grown weary of their lords.
God alone is King of nations. The sea obeys him, and the yet more tumultuous
nations are kept in check by him. Human society owes its preservation to the
continued power of God: evil passions would secure its instant dissolution;
envy, ambition, and cruelty would create anarchy tomorrow if God did not
prevent; whereof we have had clear proof in the various French revolutions.
Glory be unto God who maintains the fabric of social order, and checks the
wicked, who would fain overthrow all things. The child of God is seasons of
trouble should fly at once to him who stills the seas: nothing is too hard for
Verse 8. They also that dwell in the uttermost parts are afraid
of thy tokens. Signs of God's presence are not few, nor confined to
any one region. Zembla sees them as well as Zion, and Terra del Fuego as surely
as the Terra Sacra. These tokens are sometimes terrible phenomena in
nature--such as earthquakes, pestilence, tornado, or storm; and when these are
seen, even the most barbarous people tremble before God. At other times they are
dread works of providence-- such as the overthrow of Sodom, and the destruction
of Pharaoh. The rumour of these judgments travels to earth's utmost verge, and
impresses all people with a fear and trembling at such a just and holy God. We
bless God that we are not afraid but rejoice at his tokens; with solemn awe we
are glad when we behold his mighty acts. We fear, but not with slavish fear. Thou makest the outgoings of the morning and evening to
rejoice. East and west are made happy by God's favour to the dwellers
therein. Our rising hours are bright with hope, and our evening moments mellow
with thanksgiving. Whether the sun go forth or come in we bless God and rejoice
in the gates of the day. When the fair morning blushes with the rosy dawn we
rejoice; and when the calm evening smiles restfully we rejoice still. We do not
believe that the dew weeps the death of the day; we only see jewels bequeathed
by the departing day for its successor to gather up from the earth. Faith, when
she sees God, rounds the day with joy. She cannot fast, because the bridegroom
is with her. Night and day are alike to her, for the same God made them and
blessed them. She would have no rejoicing if God did not make her glad; but,
blessed be his name, he never ceases to make joy for those who find their joy in
Verse 9. Thou visitest the earth, and waterest it. God's
visits leave a blessing behind; this is more than can be said of every visitor.
When the Lord goes on visitations of mercy, he has abundance of necessary things
for all his needy creatures. He is represented here as going round the earth, as
a gardener surveys his garden, and as giving water to every plant that requires
it, and that not in small quantities, but until the earth is drenched and soaked
with a rich supply of refreshment. O Lord, in this manner visit thy church, and
my poor, parched, and withering piety. Make thy grace to overflow towards my
graces; water me, for no plant of thy garden needs it more.
"My stock lies dead and no increase
Doth my dull husbandry improve;
O let thy graces without cease
Drop from above."
Thou greatly enrichest it. Millions of money could not so
much enrich mankind as the showers do. The soil is made rich by the rain, and
then yields its riches to man; but God is the first giver of all. How truly rich
are those who are enriched with grace; this is great riches. With the river of God, which is full of water. The brooks
of earth are soon dried up, and all human resources, being finite, are liable to
failure; but God's provision for the supply of rain is inexhaustible; there is
no bottom or shore to his river. The deluge poured from the clouds of yesterday
may be succeeded by another tomorrow, and yet the waters above the firmament
shall not fail. How true this is in the realm of grace; there the river of
God is full of water, and "of his fulness have we all received, and
grace for grace." The ancients in their fables spake of Pactolus, which flowed
over sands of gold; but this river of God, which flows above and from which the
rain is poured, is far more enriching; for, after all, the wealth of men lies
mainly in the harvest of their fields, without which even gold would be of no
Thou preparest them corn. Corn is specially set apart to be
the food of man. In its various species it is a divine provision for the
nutriment of our race, and is truly called the staff of life. We hear in
commerce of "prepared corn flour, "but God prepared it long before man touched
it. As surely as the manna was prepared of God for the tribes, so certainly is
corn made and sent by God for our daily use. What is the difference whether we
gather wheat ears or manna, and what matters it if the first come upward to us,
and the second downward? God is as much present beneath as above; it is as great
a marvel that food should rise out of the dust, as that it should fall from the
skies. When thou hast so provided for it. When all is prepared to
produce corn, the Lord puts the finishing stroke, and the grain is forthcoming;
not even, when all the material is prepared, will the wheat be perfected without
the continuous and perfecting operation of the Most High. Blessed be the Great
Householder; he does not suffer the harvest to fail, he supplies the teeming
myriads of earth with bread enough from year to year. Even thus does he
vouchsafe heavenly food to his redeemed ones: "He hath given meat unto them that
fear him; he is ever mindful of his covenant."
Verse 10. Thou waterest the ridges thereof abundantly: thou
settlest the furrows thereof. Ridge and furrow are drenched. The
ridges beaten down and settled, and the furrows made to stand like gutters
flooded to the full. Thou makest it soft with showers. The drought turned the
clods into iron, but the plenteous showers dissolve and loosen the soil. Thou blessest the springing thereof. Vegetation enlivened
by the moisture leaps into vigour, the seed germinates and sends forth its green
shoot, and the smell is that as of a field which the Lord has blessed. All this
may furnish us with a figure of the operations of the Holy Spirit in beating
down high thoughts, filling our lowly desires, softening the soul, and causing
every holy thing to increase and spread.
Verse 11. Thou crownest the year with thy goodness. The
harvest is the plainest display of the divine bounty, and the crown of the year.
The Lord himself conducts the coronation, and sets the golden coronal upon the
brow of the year. Or we may understand the expression to mean that God's love
encircles the year as with a crown; each month has its gems, each day its pearl.
Unceasing kindness girdles all time with a belt of love. The providence of God
in its visitations makes a complete circuit, and surrounds the year. And thy paths drop fatness. The footsteps of God, when he
visits the land with rain, create fertility. It was said of the Tartar hordes,
that grass grew no more where their horses' feet had trodden; so, on the
contrary, it may be said that the march of Jehovah, the Fertiliser, may be
traced by the abundance which he creates. For spiritual harvests we must look to
him, for he alone can give "times of refreshing" and feasts of Pentecost.
Verse 12. They drop upon the pastures of the wilderness. Not
alone where man is found do the showers descend, but away in the lone places,
where only wild animals have their haunt, there the bountiful Lord makes the
refreshing rain to drop. Ten thousand oases smile while the Lord of mercy passes
by. The birds of the air, the wild goats, and the fleet stags rejoice as they
drink from the pools, new filled from heaven. The most lonely and solitary souls
God will visit in love. And the little hills rejoice on every side. On all hands
the eminences are girt with gladness. Soon they languish under the effects of
drought, but after a season of rain they laugh again with verdure.
Verse 13. The pastures are clothed with flocks. The clothing
of man first clothes the fields. Pastures appear to be quite covered with
numerous flocks when the grass is abundant. The valleys also are covered over with corn. The arable as
well as the pasture land is rendered fruitful. God's clouds, like ravens, bring
us both bread and flesh. Grazing flocks and waving crops are equally the gifts
of the Preserver of men, and for both praise should be rendered. Sheep shearing
and harvest should both be holiness unto the Lord. They shout for joy. The bounty of God makes the earth vocal
with his praise, and in opened ears it lifts up a joyous shout. The cattle low
out the divine praises, and the rustling ears of grain sing a soft sweet melody
unto the Lord.
"Ye forests bend, ye harvests wave to him;
Breathe your still song into the reaper's heart,
As home he goes beneath the joyous moon.
Bleat out afresh, ye hills; ye mossy rocks
Retain the sound; the broad responsive low
Ye valleys raise; for the GREAT SHEPHERD reigns,
And his unsuffering kingdom yet will come."
They also sing. The voice of nature is articulate to God;
it is not only a shout, but a song. Well ordered are the sounds of animate
creation as they combine with the equally well tuned ripple of the waters, and
sighings of the wind. Nature has no discords. Her airs are melodious, her chorus
is full of harmony. All, all is for the Lord; the world is a hymn to the
Eternal, blessed is he who, hearing, joins in it, and makes one singer in the
EXPLANATORY NOTES AND QUAINT SAYINGS
From Psalm 65 onwards we find ourselves in the midst of a
series of Psalms which, with a varying arrangement of the words, are inscribed
both kwmzm and wyv (65-68.) The two words signify a Psalm song. This
series, as is universally the case, is arranged according to the community of
prominent watch words. In Ps 65:2 we read: To thee is the vow paid;
and in Ps 66:13: I will pay thee my vows; in Ps 66:20: Blessed be
Elohim; and in Ps 67:8: Elohim shall bless us. Besides Psalm
66 and 67 have this feature in common, that tugml, which occurs fifty-five times in the Psalter, is
accompanied by the name of the poet in every instance, with the exception of
these two anonymous Psalms. The frequently occurring Sela of both Psalms
also indicates that they were intended to have a musical accompaniment. Franz
Title. A Psalm of Jeremiah and Ezekiel. The Psalm is
assigned to them, not as being its authors, but because it is supposed that it
was often rehearsed by them at the beginning of the return from captivity, to
teach us that those things ought especially to be sung concerning that happy
restoration which these prophets were wont to sing about. But this inscription
is not in the Hebrew text, nor in some translations, but only in certain
versions. Jeremiah was not carried away to Babylon; see Jer 39:11, etc.
Moreover, both he and Ezekiel died before the return. Poole's Synopsis.
Whole Psalm. The author of the Psalm is mentioned, but not
the date of its composition; but from an examination of its contents, it would
seem to have been intended as a song for the "day of atonement, " and for the
"feast of tabernacles, "which followed immediately after. Nu 29:7,12. The sins
of the year were then "covered over, "and a thorough purification of the
sanctuary was made by a special service of expiation. The labours of the year
were all by that time concluded, and its fruits secured; and Israel could look
on the goodness of God towards them, through its entire extent; and this Psalm
was penned to serve as a fitting expression of their feelings. It opens with a
reference to the "silence" that reigned in the sanctuary; to the profound,
unbroken, solemn stillness that reigned within it; while, in deep abasement, the
people without waited in hushed expectation the return of their high priest from
the immediate presence of God, Le 16:17. It goes on to a statement of the
blessedness of those who are accepted of God, and admitted to fellowship with
One so unspeakably great; and concludes with a description of the various
processes by which the Almighty had fitted the earth to yield a year's supplies
for his people. Dalman Hapstone, in "The Ancient Psalms in appropriate
Meters... with Notes." 1867.
Whole Psalm. We have here a psalm of thanksgiving to be
sung in the Temple during a public festivity, at which the sacrifices were to be
offered which had been vowed during a long and protracted drought (Ps 65:1-2).
To the thanksgiving, however, for a gracious rain, and the hope of an abundant
harvest (Ps 65:9-14), is added gratitude for a signal deliverance during a time
of distress and commotion affecting all the nations around (Ps 65:7-8). Thus the
Psalm becomes a song of praise to Jehovah as the God of history and the God of
nature, alike. From the "Psalms Chronologically Arranged. By Four
Whole Psalm. This is a charming psalm. Coming after the
previous sad ones, it seems like the morning after the darkness of night. There
is a dewy freshness about it, and from the ninth verse to the end there is a
sweet succession of landscape pictures that remind one of the loveliness of
spring; and truly it is a description, in natural figures, of that happy state
of men's minds which will be the result of the "Day spring's visiting us from on
high." Lu 1:7-8. O. Prescott Hiller.
Verse 1. Praise waiteth for thee, O God, in Sion. The
believer sometimes seems to want words to exalt God, and stops, as it were, in
the middle; his thoughts want words. Thus praise waits, or is silent for God; it
is silent to other things, and it waits to be employed about him. The soul is
often put to a nonplus in crying up the grace of God, and wants words to express
its greatness; yea, to answer the elevation of the thoughts; the heart indites a
song of praise, but it cannot tune it. The psalmist is stopped, as it were,
through admiration (which is silentium intellectus), for when the mind
can rise no higher, it falls admiringly; hence some say, God is most exalted
with fewest words. Alexander Carmichael.
Verse 1. Praise waiteth for thee, O God. Mercy is not yet
come, we expect it; whilst thou art preparing the mercy, we are preparing the
praise. Edward Leigh in "Annotations on the Five Poetical Books of the
Old Testament, "1657.
Verse 1. Praise waiteth on thee. As a servant, whose duty it
is to do what thou commandest; or, for thee; is ready to be offered in
thy courts for special favours. I think there is an allusion to the daily
service in which God was praised. Benjamin Boothroyd.
Verse 1. Praise waiteth for thee, O God. Te decet hymnus,
so the vulgar edition reads this place. To thee, O Lord, belong our hymns,
our psalms, our praises, our cheerful acclamations, and conformable to that, we
translate it, Praise waiteth for thee, O God. But if we take it
according to the original, it must be tibi, silentium laus est, Thy
praise, O Lord, consists in silence. That man praises God best that says least
of him; of his mysterious essence, of his unrevealed will and secret purposes.
Verse 1. "To thee is silence and praise."
Verse 1. The Hebrew may be rendered, Praise is silent for
thee. As if the holy man had said, "Lord, I quietly wait for a time to
praise thee; my soul is not in an uproar because you stay. I am not murmuring,
but rather stringing my harp and tuning my instrument with much patience and
confidence, that I may be ready to strike up when the joyful news of my
deliverance come." William Gurnall.
Verse 1. To thee belongeth silence praise. Praise without
any tumult. (Alexander.) It has been said, "The most intense feeling is the most
calm, being condensed by repression." And Hooker says of prayer, "The very
silence which our unworthiness putteth us unto doth itself make request for us,
and that in the confidence of his grace. Looking inward, we are stricken dumb;
looking upward, we speak and prevail." Horsley renders it, "Upon thee is the
repose of prayer." Andrew A. Bonar.
Verse 1. Praise is silent for thee. The Chaldee
interpretation is, that our praise is not sufficiently worthy that we should
praise God. The very praises of angels are esteemed as nothing before him. For
so its rendering is: "Before thee, O God, whose Majesty dwells in Zion,
the praise of angels is regarded as silence."... Jerome's version
here is, "To thee silence is praise, O God, in Zion." Atheneus says,
silence is a divine thing; and Thomas a Kempis calls silence the nutriment of
devotion. Thomas Le Blanc.
Verse 1. To thee belong submission, praise, O God, in Sion.
(Version of the American Bible Union.) Thou hast a claim for submission in times
of sorrow, for praise in seasons of joy. Thomas J. Conant, in "The Psalms...
with occasional notes." 1871.
Verse 1. Vow. A vow is a voluntary and deliberate promise
made unto God in an extraordinary case. "It is a religious promise made unto God
in a holy manner:" so a modern writer defines it. (Szegedinus.) It is a "holy
and religious promise, advisedly and freely made unto God, concerning something
which to do or to omit appeareth to be grateful and well pleasing unto him:" so
Bucanus. I forbear Aquinas's definition of a vow. If these which I have given
satisfy not, then view it in the words of Peter Martyr, a man of repute, and
well known to our own nation in the days of Edward VI., of ever blessed memory:
"It is a holy promise, whereby we bind ourselves to offer somewhat unto God."
There is one more who defines it, and he is a man whose judgment, learning, and
holiness hath perfumed his name; it is learned Perkins, in his "Cases of
Conscience." "A vow, " saith he, "is a promise made unto God of things lawful
and possible." Henry Hurst(--1690), in "The Morning Exercises."
Verse 1. (last clause). The reference here is to the
vows or promises which the people had made in view of the manifested judgments
of God, and the proofs of his goodness. Those vows they were now ready to carry
out in expressions of praise. Albert Barnes.
Verse 2. O thou that hearest prayer, etc. This is one of his
titles of honour, he is a God that hears prayer; and it is as truly ascribed to
him as mercy or justice. He hears all prayer, therefore, unto thee shall all
flesh come. He never rejects any that deserves the name of prayer, how weak,
how unworthy soever the petitioner be. All flesh! And will he (may faith
say) reject mine only? Ro 10:12, "He is rich unto all that call upon him; " Ps
86:5, "Thou art plenteous in mercy to all that call upon thee; "Heb 11:6, "A
rewarder of them that diligently seek him." This must be believed as certainly
as we believe that God is. As sure as God is the true God, so sure is it that
none who sought him diligently departed from him without a reward. He rewards
all seekers, for indefinita in materia necessaria aequipollet
universali. And if all, why not me? You may as well doubt that he is God,
as doubt that he will not reward, not hear prayer; so Jas 1:5, "If any of you
lack wisdom, let him ask of God, that giveth to all men liberally, and
upbraideth not; and it shall be given him." David Clarkson.
Verse 2. O thou that hearest prayer, unto thee shall all flesh
come. What avails prayer, if it be not heard? But God's people need not lay
it aside on that score. Our text bears two things with respect to that matter.
1. A comfortable title ascribed to God, with the unanimous
consent of all the sons of Zion, who are all praying persons: O thou that
hearest prayer. He speaks to God in Zion, or Zion's God, that is in
New Testament language, to God in Christ. An absolute God thundereth on sinners
from Sinai, there can be no comfortable intercourse betwixt God and them, by the
law: but in Zion, from the mercyseat, in Christ, he is the hearer of prayer;
they give in their supplications, and he graciously hears them. Such faith of it
they have, that praise waits there for the prayer hearing God.
2. The effect of the savour of this title of God, spread abroad
in the world: Unto thee shall all flesh come: not only Jews, but
Gentiles. The poor Gentiles who have long in vain implored the aid of their
idols, hearing and believing that God is the hearer of prayer, will flock to
him, and present their petitions. They will throng in about his door, where by
the gospel they understand beggars are so well served. They will come in even
unto thee, Hebrew. They will come in even to thy seat, thy throne of grace,
even unto thyself through the Mediator... That God is the hearer of prayer, and
will hear the prayers of his people, is evident from these considerations:
First. The supernatural instinct of praying that is found in
all that are born of God, Ga 4:6. It is as natural for them to fall a praying
when the grace of God has touched their hearts, as for children when they are
born into the world to cry, or to desire the breasts. Zec 12:10, compared with
Ac 9:11, where in the account that is given of Paul, at his conversion, it is
particularly noticed, "Behold, he prayeth." Hence the whole saving change on a
soul comes under the character of this instinct. Jer 3:4,19.
Secondly. The intercession of Christ, Ro 8:34. It is a great
part of the work of Christ's intercession to present the prayers of his people
before his Father, Re 8:4, to take their causes in hand, contained in their
supplications. 1Jo 2:1.
Thirdly. The promises of the covenant, whereby God's
faithfulness is impawned for the hearing of prayer, as Mt 7:7: see also Isa
Fourthly. The many encouragements given in the Word to the
people of God, to come with their cases unto the Lord by prayer. He invites them
to his throne of grace with their petitions for supply of their needs. So 2:14.
He sends afflictions to press them to come. Ho 5:15. He gives them ground of
hope of success, Ps 50:15, whatever extremity their case is brought to. Isa
41:17. He shows them that however long he may delay their trial, yet praying and
not fainting shall be successful at length. Lu 18:8.
Fifthly. The gracious nature of God, with the endearing
relations he stands in to his people. Ex 22:27. He wants not power and ability
to fulfil the holy desires of his people; he is gracious, and will withhold no
good from them that they really need. He has the bowels of a father to pity
them, the bowels of a mother to her sucking child. He has a most tender sympathy
with them in all their afflictions, the touches on them are as on the apple of
his eye; and he never refuses them a request, but for their good. Ro 8:28.
Sixthly. The experiences which the saints of all ages have had
of the answer of prayer. The faith of it brings them to God at conversion, as
the text intimates: and they that believe cannot be disappointed. Lastly. The
present ease and relief that prayer sometimes gives to the saints, while yet the
full answer of prayer is not come. Ps 138:3. Thomas Boston (1676-1732).
Verse 2. O thou that hearest prayer. Observe
1. That God is called the hearer of prayers, since he hears,
without distinction of persons, the prayers of every one poured forth with
piety, not only of the Jews, but also of the Gentiles; as in Ac 10:34-35... It
follows, therefore, as a necessary consequence, that all flesh should come to
2. To come to God, is not indeed simply tantamount to
saying, to draw near to God, to adore, call upon, and worship him, but to
come to Zion for the purpose of adoring God; for it was just now said,
that God must be praised in Zion, and to this the phrase, to come to God,
must be referred. On this account also la is not used, but de,
whose proper force is right up to God, or to the place of the habitation
of God to render adoration to God. Hermann Venema.
Verse 2. To thee shall all flesh come. To Christ "all
flesh comes, "that is (1.) every sinner and carnal man. He himself says, Mt 9:13
"I came not to call the righteous, but sinners." The Grecian priest in olden times, when approaching to
receive the sacrifice, used to exclaim, Who comes there? and the reply was, Many and good. But
God received publicans and sinners, and invites them to his banquet, and eateth with them; but for the
purpose of delivering them from sin. "All flesh shall see the salvation of God." (2.) All flesh may
be taken for the whole flesh, the whole body; all the senses and members of the body
shall come to God that they may pay him tribute as their King. Thomas Le Blanc.
Verse 2. All flesh. By flesh is meant man in his
weakness and need. J. J. Stewart Perowne.
Verse 3. Iniquities prevail against me. There are two ways
in which iniquities may prevail against the Christian--the first is in the
growing sense of his guilt, the second is in the power of their acting. This
prevalence cannot be entire, for sin shall not have dominion over them; but it
may be occasional and partial. There are two ways, according to Scripture, in
which God purges our transgressions; and they always go together. The one is by
pardoning mercy. Thus David prays: "Purge me with hyssop, and I shall be clean."
Thus the blood of Jesus Christ cleanseth us from all sin. The other is by
sanctifying grace: "I will sprinkle clean water upon you, and ye shall be
clean." And this is as much the work of God as the former. He subdues our
iniquities as well as forgives them. William Jay.
Verse 3. Iniquities. Literally, Words of iniquities,
by some regarded as a pleonastic phrase for iniquities themselves. More
probably, however, the phrase means the charge or accusation of iniquity.
Joseph Addison Alexander.
Verse 3. The deeds of iniquity are said To prevail
against us, in so far as they are too strong and powerful for us to deny or
refute, and to subject us to a demand of those penalties which the sin merits;
hence there remains no other refuge than the clemency and grace of God, the
Judge. See Ps 143:2 130:3-4. Hermann Venema.
Verse 3. As for our transgressions, thou shalt purge them
away. In the Hebrew it is, Thou shalt hide them. It alludes to the mercy
seat which was covered with the wings of the Cherubim; so are the sins of the
godly, when repented of, covered with the wings of mercy and favour. Thomas
Verse 3. Thou shalt purge them away; or, Thou coverest
them. The pronoun is emphatic, as though to express the conviction that God
and God alone could do this. J. J. Stewart Perowne.
Verse 3. The holy prophets, and penmen of Scripture, have no
grounds of hope for pardon of sin, save those which are common to the meanest of
God's people; for David, in his confession, cometh in by himself alone,
aggravating his own sins most: Iniquities prevail against me,
saith he. But in hope of pardon, he joins with the rest of God's people,
saying, As for our transgressions, thou shalt purge them away.
Verses 3-4. Now, soul, thou art molested with many lusts that
infect thee, and obstruct thy commerce with heaven; yea, thou hast complained to
thy God, what loss thou hast suffered by them; is it now presumption to expect
relief from him, that he will rescue thee from them, that thou mayest serve him
without fear, who is thy liege Lord? You have the saints for your precedents;
who, when they have been in combat with their corruptions, yea, been foiled by
them, have even then exercised their faith on God, and expected the ruin of
those enemies, which, for the present, have overrun them. Iniquities
prevail against me; he means his own sins; but see his faith; at the same
time that they prevailed over him, he beholds God destroying them, as appears in
the very next words, As for our transgressions, thou shalt purge them
away. See here, poor Christian, who thinkest that thou shalt never get above
deck, holy David has a faith, not only for himself, but also for all believers,
of whose number I suppose thee one. And mark the ground he hath for this his
confidence, taken from God's choosing act: Blessed is the man whom thou
choosest, and causest to approach unto thee, that he may dwell in thy
courts. As if he had said, Surely he will not let them be under the power of
sin, or in want of his gracious succour, whom he sets so near himself. This is
Christ's own argument against Satan, in the behalf of his people. "The Lord
said unto Satan, the Lord rebuke thee." Zec 3:2. William Gurnall.
Verse 4. Blessed is the man whom thou choosest. The
benedictions of the Psalter advance in spirituality and indicate a growth. The
first blessed the godly reader of the word. Ps 1:1. The second described the
pardoned child. Ps 32:1. The third pronounced a blessing upon faith. Ps 34:8
40:4. The fourth commended the active and generous believer, abundant in deeds
of charity (Ps 41:1); and this last mounting to the fountain head of all
benediction, blesses the elect of God. C. H. S.
Verse 4. The man whom thou choosest. Christ, whom God chose,
and of whom he said, "This is my beloved Son in whom I am well pleased, " is,
indeed, "over all, God blessed for ever; "but in him his elect are blessed too.
For his sake, not for our own, are we chosen; in him, not in ourselves, are we
received by God, being accepted in the Beloved; and, therefore, in him are we
blessed: he is our blessing. With that High Priest who has ascended into the
holy place and entered within the vail, we enter into the house of God; we learn
to dwell therein; we are filled with its spiritual joys; we partake of its holy
mysteries and sacraments of grace and love. From "A Plain Commentary on the
Book of Psalms." 1859.
Verse 4. We shall be satisfied with the goodness of thy house,
even of thy holy temple. We shall be so filled, that nothing can be
said to be wanting, we shall have nothing to look for outside. What can be
wanting in the house of him who made everything, who is the master of
everything, who will be all unto all, in whom is an inexhaustible treasure of
good. Of him is said in Psalm 103, "Who satisfieth thy mouth with thy likeness."
Robert Bellarmine (1542-1621).
Verse 4. Satisfied with the goodness of thy house. There is
an allusion here to the oblations which were devoted to God, of which, also,
sacred persons partook. Hermann Venema.
Verse 5. By terrible things in righteousness wilt thou answer
us. The reason why he answers thus is, because what God doth for his people,
take one thing with another, is still in order to the crucifying of the flesh;
and what more terrible than such a death? We pray for pleasing
things, as we imagine, but as we are flesh as well as spirit; so the flesh hath
still a part in every prayer, and what we beg is partly carnal, and upon the
matter, in part, we beg we know not what. Now, the answer as it comes from God,
take all together, is spiritual, which is a crucifying thing to sinful flesh;
hence comes all the terror... You pray for pardon; that is a pleasing thing, yet
rightly understand not pleasing to the flesh; it mortifies corruption, breaks
the heart, engages to a holy life: every answer from our God to us, one way or
the other, first or last, shall tend that way. God useth so to give good things
unto his children, as withal to give himself, and show to them his heavenly
glory in what is done... Now God is terrible to sinful flesh: so far as
he appears, it dies. Jacob, therefore, whilst he conquered God in prayer,
himself was overcome, signified by that touch upon his thigh put out of joint,
where the chiefest stress in wrestling lies. When we are weak, then are we
strong; because, as God appears, we die unto ourselves and live in him.
William Carter, in a Fast Sermon entitled, "Light in Darkness." 1648.
Verse 5. God's judgments are these terribilia,
terrible, fearful things; and he is faithful in his covenant; and by
terrible judgments he will answer, that is, satisfy our expectation: and that is
a convenient sense of these words. But the word which we translate
righteousness here, is tzadok, and tzadok is not
faithfulness, but holiness; and these terrible things are reverend
things; and so Tremellius translates it, and well. Per res reverendas,
by reverend things, things to which there belongs a reverence--thou shalt
answer us. And thus, the sense of this place will be, that the God of our
salvation (that is, God working in the Christian church) calls us to holiness,
to righteousness, by terrible things; not terrible in the way and nature of
revenge, but terrible, that is, stupendous, reverend, mysterious; so that we
should not make religion too homely a thing, but come always to all acts and
exercises of religion with reverence, with fear, and trembling, and make a
difference between religious and civil actions. John Donne.
Verse 5. God's deliverance of his church and people by
terrible things is in righteousness. The meaning of the point
is this: God in all the deliverances of his people by terrible things, doth
therein manifest his righteousness. He doth therein nothing but what is
according to righteousness and justice. To clear this, consider that there is a
double righteousness, the righteousness of his word, which is the righteousness
of his faithfulness, and the righteousness of his works, or his just acts of
righteousness. And God doth manifest both these in his deliverance of his people
by terrible things. John Bewick. 1644.
Verse 5. But what is the meaning when they say, wilt
thou answer us? Us, who are inhabitants of Zion, who are
constituted thy people, and truly worship Thee; us, moreover, in contact
with enemies, who stirred up strife against us, and wished us ill; us,
lastly, who aim at and seek the stability of the Kingdom and Church, and
every kind of felicity and safety; with such things wilt thou answer
us, it says, that is, for our advantage and benefit, and according to our
vows, and therefore by pleading our cause, and deciding in our favour, and
satisfying our desires; and in this way rendering us happy and establishing us,
and subduing and confounding our foes. Hermann Venema.
Verse 5. Who art the confidence of all the ends of the
earth. How could God be the confidence of all the ends of the earth, if he
does not reign and constantly work? The stability of the mountains is ascribed
not to certain physical laws, but to the power of God. The noise of the seas is
stilled not by laws without a powerful agent, but by the immediate influence of
the Almighty Ruler. Human laws also may be the means of restraining persecution,
but they are only means; and it is God who stilleth the tumult of the people. It
is God who maketh the outgoings of the morning and evening to sing. The
Scriptures, in viewing the works which God does through means, never lose sight
of God himself. God visits and waters the earth: God prepares the corn. Without
his own immediate power, the laws of nature could not produce their effect. How
consoling and satisfactory is this view of Divine Providence, compared with that
of an infidel philosophy, that forbids us to go further back than to the power
of certain physical laws, which it grants, indeed, were at first established by
God, but which can now perform their office without him. Alexander
Verse 5. All the ends of the earth. God is in himself
potentially, The confidence of all the ends of the earth.
Hereafter he will be recognised by all to be so (Ps 23:27-28), of which the
Queen of Sheba's coming to Solomon "from the uttermost parts of the earth" is a
type. Mt 12:42. A. R. Faussett.
Verse 5. And of them that are afar off upon the sea. We must
beseech God in the words of this Psalm, that since He stands upon the shore, and
beholds our perils, he would make us, who are tossed on the turbulent sea,
secure for his name's sake, and enable us to hold between Scylla and Charybdis,
the middle course, and escaping the danger on either hand, with a sound vessel
and safe merchandise, reach the port. Lorinus (from Augustine).
Verses 5-8. The divine watering of the earth is obviously
symbolical of the descent of the Holy Spirit after Christ's ascension; and when
on the great day of Pentecost the devout Jews, "out of every nation under
heaven, "heard the apostle speaking in their several tongues the wonderful works
of God, it was a testimony that God was beginning spiritually to make the
outgoings of the morning and evening to rejoice. To God, which
stilleth the noise of the waves and the tumult of the people, the
apostles betook themselves in prayer after their first conflict with Jewish
authorities, the first conflict of the infant Christian community with the
powers of this world: the language of the Psalm (Ps 65:5), O God of our
salvation; who art the confidence of all the ends of the earth, and of
them that are afar off upon the sea, is reflected in the opening words of
their prayer on that occasion (Ac 4:24), "Lord, thou art God, which hast made
heaven, and earth, and the sea, and all that in them is; "and if, when they
prayed, "the place was shaken where they were assembled together, and they were
all filled with the Holy Ghost, "it was no idle sign that by terrible things
in righteousness were they being answered by the God of their salvation.
These are, of course, mere illustrations of the inner harmony of Scripture; but,
as such, they may not be without their value. Joseph Francis Thrupp.
Verse 6. Setteth fast the mountains. It is by thy strength
they have been raised, and by thy power they are girded about and preserved. He
represents the mountains as being formed and pitched into their proper places by
the mighty hand of God; and shows that they are preserved from splitting,
falling down, or moulding away, as it were, by a girdle by which they are
surrounded. The image is very fine. They were hooped about by the divine power.
Verse 8. Thou makest the outgoings of the morning and
evening to rejoice. That is, thou makest men to rejoice, they are glad,
they rejoice in, or at, the outgoings in the morning. And at the evening men
rejoice too, for then they go to their rest, being wearied with the labour of
the day. Or, we may thus expound it: Thou makest men who live at the outgoings
of the morning, and at the outgoings of the evening, to rejoice. As if it had
been said, Thou makest the eastern people and the western people, all people
from east to west, rejoice. And that which makes all people to rejoice,
naturally, is the rising of light with them in the east, and the coming of light
towards them in the west. Joseph Caryl.
Verse 8. Thou makest the outgoings of the morning and evening
to rejoice. How contrary soever light and darkness are to each other,
and how inviolable soever the partition between them (Ge 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. Doth the watchman
wait for the morning? so doth 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. And we are to
look upon our daily worship alone, and with our families, to be both the most
needful of our daily business, 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. Matthew
Verse 8. Lyranus, Dionysius Carthusianus, Cajetanus,
Placidus Parmensis, (who treads in the footsteps of Cajetanus though he does not
mention him) take the first clause to refer to the wonder of all mankind at the
wonderful works of God on the land and the sea; and explain the second
respecting the sacrifices which were wont to be offered in the morning and
evening; that God made these acceptable to himself and delightful to those who
offered them, especially after the return from captivity. In the beginning of
the Psalm sacrifices are hinted at by praise and vows, as we have
seen, and in the history of Esdra it is recorded, that the morning and
evening sacrifice were offered unto the Lord by those who had
returned; and that those who approached, when they entered, and others who had
made their offerings, when they departed, gave praises to God. Hence it is here
said, that the outgoings of the morning and of the evening, that is to say, when
they who praise God go forth from either sacrifice, God will be well pleased, he
will receive delight from that praise, and it will be grateful to him.
Verse 8. Figuratively, the outgoings of the morning,
or dawn, is the light of grace in the beginning of conversion; "the
outgoing of the evening" is the final light of grace in the hour of
death. Thomas Le Blanc.
Verse 9. Thou visitest the earth, and waterest it, etc. How
beautiful are the words of the inspired poet, read in this month of harvest,
nearly three thousand years after they were written! For nearly three thousand
years since the royal poet looked over the plains of Judea covered with the
bounty of God, and broke forth into his magnificent hymn of praise, has the
earth rolled on in her course, and the hand of God has blessed her, and all her
children, with seed time and harvest, with joy and abundance. The very
steadfastness of the Almighty's liberality, flowing like a mighty ocean through
the infinite vast of the universe, makes his creatures forget to wonder at its
wonderfulness, to feel true thankfulness at its immeasurable goodness. The sun
rises and sets so surely; the seasons run on amid all their changes with such
inimitable truth, that we take as a matter of course that which is amazing
beyond all stretch of imagination, and good beyond the wildest expansion of the
noblest human heart. The poor man, with his half a dozen children, toils, and
often dies, under the vain labour of winning bread for them. God feeds his
family of countless myriads swarming over the surface of all countless worlds,
and none know need but through the follies of themselves, or the cruelty of
their fellows. God pours his light from innumerable suns on innumerable
rejoicing planets; he waters them everywhere in the fittest moment; he ripens
the food of globes and of nations, and gives them fair weather to garner it. And
from age to age, amid his endless creatures of endless forms and powers, in the
beauty and the sunshine, and the magnificence of nature, he seems to sing
throughout creation the glorious song of his own divine joy, in the immortality
of his youth, in the omnipotence of his nature, in the eternity of his patience,
and the abounding boundlessness of his love. What a family hangs on his
sustaining arm! The life and soul of infinite ages, and of uncounted worlds! Let
a moment's failure of his power, of his watchfulness, or of his will to do good,
occur, and what a sweep of death and annihilation through the universe! How
stars would reel, planets expire, and nations perish! But from age to age, no
such catastrophe occurs, even in the midst of national crimes, and of atheism
that denies the hand that made and feeds it. Life springs with a power ever new;
food springs up as plentiful to sustain it, and sunshine and joy are poured over
all from the invisible throne of God, as the poetry of the existence which he
has given. If there come seasons of dearth, or of failure, they come but as
warnings to proud and tyrannic man. The potato is smitten that a nation may not
be oppressed for ever; and the harvest is diminished that the laws of man's
unnatural avarice may be rent asunder. And then, again, the sun shines, the rain
falls, and the earth rejoices in a renewed beauty, and in a redoubled plenty.
William Howitt, in "The Year Book of the Country." 1850.
Verse 9. Thou visitest the earth. God seems to come with the
coming in of each of the seasons. In some respects, during winter, God seems
like a man travelling into a far country. Darkness, and barrenness, and
coldness, suggest absence on the part of God. The spring looks like his return.
The great change it involves cheerily whispers, "He is not far from any one of
us." In longer days, and a warmer atmosphere, and a revived earth, God comes to
us. These things are not of necessity, but of providence. There are second
causes, but above all these is the First Cause, intelligent, loving, and free,
God rules in all, over all, and above all. He is not displaced or supplanted by
the forces and agencies which he employs, he is not absorbed by care of other
worlds, he is not indifferent toward the earth. A personal superintendence and
providence are not beneath his dignity, or in anywise distasteful to him. As
Maker, and Life giver, and Father, Thou visitest the earth, and waterest
it. Samuel Martin, in "Rain upon the Mown Grass, and other Sermons."
Verse 9. The psalmist is here foretelling the gracious
outpouring of the Holy Spirit, and the conversion of the nations of the earth to
Verse 9. The chiefs of Hebrew theology attribute four keys
to God, which he never entrusted to any angel or seraph, and as the first of
these they place the key of rain. He himself is said, in Job 28:26, to
give a law to the rain, and in chapter Job 26:8, to bind up the waters in the
clouds. Thomas Le Blanc.
Verse 9. With the river of God, which is full of water. That
is, the clouds figuratively described. Edward Leigh (1602-3-1671).
Verse 9. The river of God, as opposed to earthly streams.
However these may fail, the divine resources are exhaustless. Joseph Addison
Verse 9. The river of God. The Chaldee paraphrase is,
From the fountain of God which is in the heavens, which is full of
the rainstorms of blessing, thou wilt prepare their cornfields.
Verse 9. Thou preparest their grain; for so dost thou prepare
the earth. (Version of American Bible Union.) So, namely, with
this design, and for this end. In the Hebrew, "for so dost thou prepare her;
"referring to "the earth, "which in Hebrew is fem., while grain is
masc. The meaning can be expressed in English only by using the word
(earth) which the Hebrew pronoun represents. The English pronoun (it) would
necessarily refer to "grain, "and would represent neither the meaning of the
Hebrew nor its form. Thomas J. Conant.
Verse 9. Thou preparest them corn, etc. Corn is the special
gift of God to man. There are several interesting and instructive ideas
connected with this view of it. All the other plants we use as food are unfit
for his purpose in their natural condition, and require to have their nutritious
qualities developed, and their natures and forms to a certain extent changed by
a gradual process of cultivation. There is not a single useful plant grown in
our gardens and fields, but is utterly worthless for food in its normal or wild
state; and man has been left to himself to find out, slowly and painfully, how
to convert these crudities of nature into nutritious vegetables. But it is not
so with corn. It has from the very beginning been an abnormal production. God
gave it to Adam, we have every reason to believe, in the same perfect state of
preparation for food in which we find it at the present day, It was made
expressly for man, and given directly into his hands. "Behold, "says the
Creator, "I have given you every herb bearing seed which is upon the face of all
the earth; "that is, all the cereal plants--such as corn, wheat, barley, rice,
maize, etc., whose peculiar characteristic it is to produce seed... There is
another proof that corn was created expressly for man's use, in the fact that it
has never been found in a wild state. The primitive types from which all our
other esculent plants were derived are still to be found in a state of nature in
this or other countries. The wild beet and cabbage still grow on our seashores;
the crab apple and the sloe, the savage parents of our luscious pippins and
plums, are still found among the trees of the wood; but where are the original
types of our corn plants? Where are the wild grasses, which, according to some
authors, the cumulative process of agriculture carried on through successive
ages, have developed into corn, wheat, and barley? Much has been written, and
many experiments have been tried, to determine the natural origin of these
cereals, but every effort has hitherto proved in vain. Reports have again and
again been circulated that corn and wheat have been found growing wild in some
parts of Persia and the steppes of Tartary, apparently far from the influence of
cultivation; but when tested by botanical data, these reports have turned out,
in every instance, to be unfounded. Corn has never been known as anything else
than a cultivated plant. History and observation prove that it cannot grow
spontaneously. It is never, like other plants, self sown and self diffused.
Neglected of men, it speedily disappears and becomes extinct. It does not
return, as do all other cultivated varieties of plants, to a natural condition,
and so become worthless as food, but utterly perishes, being constitutionally
unfitted to maintain the struggle for existence with the aboriginal vegetation
of the soil. All this proves that it must have been produced miraculously; or,
in other words, given by God to man directly, in the same abnormal condition in
which it now appears; for nature never could have developed or preserved it. In
the mythologies of all the ancient nations it was confidently affirmed to have
had a supernatural origin. The Greeks and Romans believed it to be the gift of
the goddess Ceres, who taught her son, Triptolemus, to cultivate and distribute
it over the earth; and from her, the whole class of plants received the name of
cereals, which they now bear. And we only express the same truth when we say to
him, whom these pagans ignorantly worshipped, Thou preparest them corn, when
thou hast provided for it. Let me bring forth one more proof of
special design, enabling us to recognise the hand of God in this mercy. Corn is
universally diffused. It is almost the only species of plant which is capable of
growing everywhere, in almost every soil, in almost any situation. In some form
or other, adapted to the various modifications of climate and physical
conditions, which occur in different countries, it is spread over an area of the
earth's surface as extensive as the occupancy of the human race... Rice is grown
in tropical countries where periodical rains and inundations, followed by
excessive heat, occur, and furnishes the chief article of diet for the largest
proportion of the human race. Wheat will not thrive in hot climates, but
flourishes all over the temperate zone, at various ranges of elevation, and is
admirably adapted to the wants of highly civilized communities. Maize spreads
over an immense geographical area in the new world, where it has been known from
time immemorial, and formed a principal element of that Indian civilisation
which surprised the Spaniards in Mexico and Peru. Barley is cultivated in those
parts of Europe and Asia where the soil and climate are not adapted for wheat;
while oats and rye extend far into the bleak north, and disappear only from
those desolate Arctic regions where man cannot exist in his social capacity. By
these striking adaptations of different varieties of grain, containing the same
essential ingredients, to different soils and climates, Providence has furnished
the indispensable food for the sustenance of the human race throughout the whole
habitable globe; and all nations, and tribes, and tongues can rejoice together,
as one great family, with the joy of harvest. Hugh Macmillan, in "Bible
Teachings in Nature." 1868.
Verses 9-13. I do not know any picture of rural life that in
any measure comes up to the exquisite description here brought before us, and
which every one's heart at once recognises as so true to nature in all its
branches. In the brief compass of five verses we have the whole scene vividly
sketched, from the first preparation of the earth or soil; the provision of the
corn seed for the sower; the rain in its season, the former and the latter rain,
watering the ridges, settling the furrows, and causing the seed to swell and to
spring forth, and bud and blossom; then the crowning of the whole year in the
appointed weeks of harvest, and men's hearts rejoicing before God according to
the joy in harvest, the very foot paths dropping with fatness, and the valleys
shouting and singing for joy. Our harvest homes are times of rejoicing too, but
I would that our tillers and reapers of the soil would as piously refer all to
God as the psalmist did. Thou waterest the earth, Thou
greatly enrichest it, Thou preparest the corn, Thou
waterest the ridges, Thou settlest the furrows, Thou makest
it soft with showers, Thou blessest the springing thereof,
Thou crownest the year with thy goodness. Not one word of man, of
man's skill, or of man's labour, not one thought of self. How different from him
whose grounds brought forth abundantly, and whose only thought was, "I will say
to my soul, Soul, thou hast much goods laid up for many years; take thine ease,
drink, and be merry." Barton Bouchier.
Verse 13. The phrase, the pastures are clothed with
flocks, cannot be regarded as the vulgar language of poetry. It appears
peculiarly beautiful and appropriate, when we consider the numerous flocks which
whitened the plains of Syria and Canaan. In the eastern countries, sheep are
much more prolific than with us, and they derive their name from their great
fruitfulness; bringing forth, as they are said to do, "thousands and ten
thousands in their streets, " Ps 144:13. They, therefore, formed no mean part of
the wealth of the East. James Anderson, in editorial Note to Calvin in
Verse 13. The hills, where not tilled, were bushy and green,
and sprinkled with numerous flocks; the valleys broad and covered with a rich
crop of wheat; the fields full of reapers and gleaners in the midst of the
harvest, with asses and camels receiving their loads of sheaves, and feeding
unmuzzled and undisturbed upon the ripe grain. Edward Robinson.
Verse 13. It may seem strange, that he should first tell us,
that they shout for joy, and then add the feebler expression, that
they sing; interposing, too, the insensitive particle, pa, aph, they shout for joy, YEA, they also
sing. The verb, however, admits of being taken in the future tense, they
shall sing; and this denotes a continuation of joy, that they would rejoice,
not only one year, but through the endless succession of the seasons. I may add,
what is well known, that in Hebrew the order of expression is frequently
inverted in this way. John Calvin.
Verse 13. They also sing. They ardently sing: such is
the real meaning of pa; primarily "heat"
or "warmth, "thence "ardour, passion, anger, "and thence again "the nostrils,
"as the supposed seat of this feeling. John Mason Good.
HINTS TO THE VILLAGE PREACHER
Verse 1. The fitness, place, use, and power of silence in
Verse 1. The limitations, advantages, and obligations of
Verse 2. (first clause). The hearing and granting of
prayer is the Lord's property, his usual practice, his pleasure, his nature, and
his glory. David Dickson.
1. The humble confession. Sins prevail against us.
(a) When we are not alert, or go into temptation, and
even after most sacred engagements.
(b) How. Through our inbred corruption, natural
constitution, suddenness of temptation, neglect of means of grace, and want of
(c) In whom. In the best of men: David says, against
me. Let us take home the caution.
2. The reassuring confidence. Sin
(a) By God: Thou.
(b) By atonement: covering all.
(c) Effectually: purge away.
(d) Comprehensively: our transgressions.
1. A cry of distress. Man soul besieged:
Iniquities prevail against me.
2. A shout of delight. Man soul relieved: Thou
shalt purge them away. E. G. Gange.
Verse 4. Nearness to God is the foundation of a creature's
happiness. This doctrine appears in full evidence, while we consider the three
chief ingredients of true felicity, viz., the contemplation of the
noblest object, to satisfy all the powers of the understanding; the love of the
supreme good, to answer the utmost propensities of the will, and the sweet and
everlasting sensation and assurance of the love of an Almighty Friend, who will
free us from all the evils which our nature can fear, and confer upon us all the
good which a wise and innocent creature can desire. Thus all the capacities of
man are employed in their highest and sweetest exercises and enjoyments.
Verse 4. Election, effectual calling, access, adoption,
final perseverance, satisfaction. This verse is a body of divinity in miniature.
Verse 5. Treat the first clause experimentally, and show how
prayers for our own sanctification are answered by trial; for God's glory, by
our persecution; for our babes' salvation, by their death; for the good of
others, by their sickness, etc.
Verse 7. The Lord, the giver, creator, and preserver of
Verse 8. Tokens of God's presence; those causing terror, and
those inspiring joy.
Verse 8. (last clause). The peculiar joys of morning
Verse 9. The river of God. John Bunyan's treatise on "The
Water of Life" would be suggestive on this topic.
Verse 9. Divine visits and their consequences.
Verses 9-13. A Harvest Sermon.
1. The general goodness of God, Visiting the earth in rotation of seasons: "Seed time and harvest, "etc.
2. The greatness of his resources: The river of God, which is full of water;
not like Elijah's brook, which dried up.
3. The variety of his benefactions: Corn; Water; Blessest the springing thereof,
4. The perpetuity of his blessings; Crownest the year. E. G. G.
Verse 13. The song of nature and the ear which hears it.