Psalm 65:9



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 value whatever.

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 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." 1871.

Verse 9. The psalmist is here foretelling the gracious outpouring of the Holy Spirit, and the conversion of the nations of the earth to Christ. Origen.

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 Alexander.

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. Lorinus.

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.

Verse 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 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.

Verse 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, etc.
  4. The perpetuity of his blessings; Crownest the
    year. E. G. G.