Verse-by-Verse Bible Commentary
Psalms 65:9

Clarke's Commentary

Verse Psalms 65:9. Thou visitest the earth — God is represented as going through the whole globe, and examining the wants of every part, and directing the clouds how and where to deposit their fertilizing showers, and the rivers where to direct their beneficial courses.

The river of God — Some think the Jordan is meant; and the visiting and watering refer to rain after a long drought. But the clouds may be thus denominated, which properly are the origin of rivers.

Thou preparest them corn — Or, Thou wilt prepare them corn, because "thou hast provided for it." Thou hast made all necessary provision for the fertilization of the earth. Thou hast endued the ground with a vegetative power. Rains, dews, and the genial heat of the sun enable it to put forth that power in providing grass for cattle, and corn for the service of man.

Bridgeway Bible Commentary

Psalms 65:0 Praise for harvest, fields and flocks

As they approach God, the worshippers are aware of their failures through sin. They realize that forgiveness is necessary before they can enjoy fulness of fellowship with God in his house (1-4). They recall his great acts, both in the events of history and in the natural creation, and see these as a reason for all people, from east to west, to shout for joy (5-8).
Coming closer to home, the worshippers see God’s provision in the well-watered ground, the flowing streams, the full harvest and the flourishing countryside before them (9-10). They view the scene as if God is driving through the land in his chariot to inspect its richness; and the pastures, harvest and flocks join in joyously shouting their welcome to their divine provider (11-13).

Coffman's Commentaries on the Bible

GOD’S PREPARATION OF THE EARTH AS MAN’S DWELLING

“Who by his strength settest forth the mountains, Being girded about with might; Who stilleth the roaring of the seas, The roaring of their waves, And the tumult of the peoples. They also that dwell in the uttermost parts are afraid of thy tokens: Thou makest the outgoings of the morning and evening to rejoice. Thou visitest the earth and waterest it, Thou greatly enrichest it; The river of God is full of water: Thou providest them grain, when thou hast so prepared the earth.”

The theme of these verses is God’s marvelous preparation of the earth to be a suitable dwelling place for his human creation. Some writers include Psalms 65:9 with the following verses, which are usually understood to speak of an abundant harvest; but the statements that God enriches the earth, and that he has prepared it fit more properly into the far greater picture of God’s special creation of the planet Earth as man’s residence.

“His strength settest forth the mountains” Nothing provides any more evidence of the intelligence and love of God than his arrangement of the great mountain systems upon the five continents. These mountains actually are God’s instruments for controlling the rainfall of all lands and the drainage system of the earth in its rivers.

“Stilling of the seas and the roaring of the waves” God’s control of the seas is the sole factor that makes life on the earth possible. For example, if the moon were a hundred thousand miles closer to the earth, the tides would roar over all lands hundreds of feet deep twice a day!

Furthermore, if it were not for the great polar ice-caps, it is altogether possible that all habitable lands would be submerged.

God indeed controls the seas. Jesus rebuked the winds and the waves, and they heeded his voice.

Although only the mountains and oceans are mentioned here, they are merely metaphors standing for “all things” whatsoever.

If the percentage of oxygen in earth’s atmosphere, for example, were significantly increased, a single match could produce devastating fires; and if it were significantly decreased, man would have to have a set of lungs the size of a bale of cotton! God prepared the earth for men to live upon it.

“And the tumult of the peoples” It is not a mistake that “the peoples” are here mentioned along with the seas and the mountains which God controls. God also controls all the peoples of the world. There is a sense in which the human population is a part of nature. He appoints the boundaries of their dwelling place, determines their seasons, giving ascendancy now to one group then to another. Paul mentions this in Acts 17:26. Moreover, this is no haphazard control; God has a purpose in his control of nations; and what is it? “That they should seek God” (Acts 17:27).

“Thou makest the outgoings of the morning and evening to rejoice” The word “thou” stands at the head of this verse, as it does in ten other lines of this psalm. The great theme throughout is God’s power, glory and all-sufficiency.

The exact meaning of this statement is not certainly known, but we agree with Rawlinson’s comment that, “The splendor of sunrise and sunset seem to be in the poet’s mind.”Ibid., p. 30. This writer walked seven miles to school each day, which necessitated being on the way before sunrise; and truly, there is nothing on earth that speaks any more eloquently of the majesty and glory of the Creator than the magnificent wonders of the sunrise, the great pity being that so few see it every day.

Alexander Maclaren tells the story of an atheist who traveled in the desert with an Arab. One morning, the atheist said, “Arab, a camel circled our tent last night”! The Arab asked, “How do you know?” The atheist said, “Why, I can see its tracks, of course.”

Then the Arab, who devoutly believed in God, pointed to the flaming glory of the sunrise in the eastern skies and said, “What a shame that you cannot also see the tracks of the Almighty God”! This shows how sinful men can find tracks of animals in the dirt but cannot see the footprints of the Eternal in his marvelous natural creation.

Barnes' Notes on the Whole Bible

Thou visitest the earth - God seems to come down that he may attend to the needs of the earth; survey the condition of things; arrange for the welfare of the world which he has made; and supply the needs of those whom he has created to dwell upon it. See the notes at Psalms 8:4.

And waterest it - Margin, After thou hadst made it to desire rain. This difference between the translations in the text and in the margin can be accounted for by the various meanings of the original word. The Hebrew term - שׁוק shûq - means properly:

(a) to run;

(b) to run after anything, to desire, to look for;

(c) to run over, to overflow; and then,

(d) to cause to overflow.

The meaning here evidently is, he drenched the earth, or caused the water to run abundantly. The reference is to a copious rain after a drought.

Thou greatly enrichest it - That is, Thou givest to it abundance; thou pourest water upon it in such quantities, and in such a manner, as to make it rich in its productions.

With the river of God - A river so abundant and full that it seems to come from God; it is such as we should expect to flow from a Being infinite in resources and in benevolence. Anything great is in the Scriptures often described as belonging to God, or his name is added to it to denote its greatness. Thus, hills of God mean lofty hills; cedars of God, lofty cedars, etc.

Which is full of water - The waters are so abundant that it seems as if they must come from God.

Thou preparest them corn - Grain. Thou givest to those who cultivate the earth an abundant harvest.

When thou hast so provided for it - Or rather, When thou hast thus prepared the earth, to wit, by sending down abundant rains upon it. God prepares the earth to bear an abundant harvest, and then he gives that harvest. The preparation of the earth for the harvest, and then the givinq of the harvest, are alike from him. The harvest could not be without the previous rain, and neither the rain nor the harvest could be without God. He does not create a harvest by miracle, but follows the order which he has himself ordained, and has respect to his own laws.

Calvin's Commentary on the Bible

9.Thou hast visited the earth, and watered it This and the verbs which follow denote action continually going forward, and may therefore be rendered in the present tense. The exact meaning of the second verb in the sentence has been disputed. Some derive it from the verb שוק, shuk, signifying to desire; and giving this meaning, that God visits the earth after it has been made dry and thirsty by long drought. ⁽⁴⁵⁶⁾ Others derive it from the verb שקה, shakah, signifying to give drink. This seems the most natural interpretation — Thou visitest the earth by watering it. It suits the connection better, for it follows, thou plentifully enrichest it, an expression obviously added by way of amplification. Whether the Psalmist speaks of Judea only, or of the world at large, is a point as to which different opinions may be held. I am disposed myself to think, that although what he says applies to the earth generally, he refers more particularly to Judea, as the former part of the psalm has been occupied with recounting the kindness of God to his own Church and people more especially. This view is confirmed by what is added, the stream or river of God is full of water Some take the river of God to mean a great or mighty river, ⁽⁴⁵⁷⁾ but such a rendering is harsh and overstrained, and on that supposition, rivers, in the plural number, would have been the form of expression used. I consider that he singles out the small rivulet of Siloah, ⁽⁴⁵⁸⁾ and sets it in opposition to the natural rivers which enrich other countries, intending an allusion to the word of Moses, (Deuteronomy 11:10,) that the land which the Lord their God should give unto his people would not be as the land of Egypt, fertilized by the overflowings of the Nile, but a land drinking water of the rain of heaven. Or we may suppose that he calls the rain itself metaphorically the river of God ⁽⁴⁵⁹⁾ The words must, at any rate, be restricted to Judea, as by the pastures or dwellings of the wilderness, we are also to understand the more dry and uncultivated districts, called in Scripture “the hill country.” But while it is the kindness of God to his own people which is here more particularly celebrated as being better known, we are bound, in whatever part of the world we live, to acknowledge the riches of the Divine goodness seen in the earth’s fertility and increase. It is not of itself that it brings forth such an inexhaustible variety of fruits, but only in so far as it has been fitted by God for producing the food of man. Accordingly, there is a propriety and force in the form of expression used by the Psalmist when he adds, that corn is provided for man, because the earth has been so prepared by God; ⁽⁴⁶⁰⁾ which means, that the reason of that abundance with which the earth teems, is its having been expressly formed by God in his fatherly care of the great household of mankind, to supply the wants of his children.

(456) This is the sense preferred by Aben Ezra and Kimchi. Thou hast visited in mercy; i. e. , blessed the earth or land, after thou hast made it dry or thirsty; thou hast or dost enrich it greatly; i. e. , thou, the same God, who hast punished and made thirsty dost again return in mercy, enriching the land and restoring plenty to it. Thus it was after the three years’ famine recorded in 2 Samuel 21:1. But the Septuagint, Arabic, Chaldee, and Syriac versions, interpret the word in the sense of watering.

(457) Some think reference is made to the overflowing of the Jordan after a long drought.

(458) This river ran through Jerusalem, the city of God. Bishop Hare, following Simeon de Muis, is of opinion that this river is meant.

(459) “The stream of God, i e. , copious rain, according to the Oriental idiom.” — Dr Geddes. See p. 7, note 1, of this volume. And without supposing this Hebraism, the treasures of water which descend from the clouds may, with great poetical beauty, be termed the river of God He collects them there by the wonderful process of evaporation, and he pours them down. They are entirely in his hand, and absolutely beyond the control of man. “The keys of the clouds,” say the Jews, “are peculiarly kept in God’s hand, as the keys of life and resurrection.” He can employ them as the instruments of his mercy, by pouring down from them upon the earth copious and refreshing showers, to promote vegetation and produce fruitful seasons; and he can also make them when he pleases the instruments of judgment, either by bottling them up, or by pouring from them floods of rain, as in the deluge, and when the harvest is made a heap in the day of grief and desperate sorrow, Isaiah 17:11. Horsley, instead of פלג, peleg, in the singular, proposes to read פלגות, pelagoth, in the plural, and translates, “God is he who filleth the rivulets with water.” “The word פלג,” says he, “as remarked by “Archbishop Secker, is very rarely used as a noun in the singular number. Mr Bates, indeed, takes it to be a noun in Psalms 55:9; but his interpretation of that text is very doubtful. In the plural it never signifies large rivers, but small brooks and rivulets. We have the authority of the Syriac for reading it in the plural.”

(460) In the Septuagint the last clause reads, “Οτι οὕτῶς ἡ ἑτοιμασία,” “For thus is the preparation;” that is, the earth was thus prepared. In the Syriac it is, “When thou didst found or establish it;” and in the Chaldee, “Seeing thou hast so founded it.”

Smith's Bible Commentary

Psalms 65:1-13

Psalms 65:1-13 is another psalm of David and this psalm looks forward to the glorious Kingdom Age when Jesus is reigning upon the earth. And so this is a prophetic psalm, going on in to the next age that is fast approaching.

Praise waiteth for thee, O God, in Zion: and unto thee shall the vow be performed. O thou that hearest prayer, unto thee shall all flesh come ( Psalms 65:1-2 ).

"Every knee shall bow, every tongue shall confess that Jesus Christ is the Lord, to the glory of God the Father" ( Philippians 2:10-11 ). "Unto thee all flesh shall come."

Iniquities prevail against me: as for our transgressions, thou shalt purge them away. Blessed is the man whom thou choosest, and causes to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple. By terrible things ( Psalms 65:3-5 )

And the word terrible here is an old English word that has lost or changed its meaning through time, so that now terrible to us has a whole different implications than it had when it was first translated. The word would better be translated now in our English word as awesome. So, because we think of terrible of something that is horrible and all, it doesn't give us the true idea of the Hebrew word. So wherever you read terrible, "His terrible acts," if you would translate that, "His awesome," it'll give you a much better indication of the Hebrew.

By awesome things in righteousness will you answer us, O God of our salvation; who art the confidence of all of the ends of the earth, and of them that are afar off upon the sea: Which by his strength setteth fast the mountains: being girded with power: Which stilleth the noise of the seas, and the noise of their waves, and the tumult of the people. They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice. Thou visitest the earth, and waterest it: thou greatly enrichest it with a river of God, which is full of water: thou preparest them corn, when thou hast so provided for it. When thou waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makest it soft with showers: thou blessed the springing thereof. You crowned the year with thy goodness; and thy paths dropped fatness. They drop upon the pastures of the wilderness: and the little hills rejoice on every side. The pastures are clothed with flocks; and the valleys also are covered over with corn; they shall shout for joy, they also sing ( Psalms 65:5-13 ).

So the glorious Kingdom Age when the earth again is bringing forth abundantly to the glory of God. When Christ is reigning there in Zion and praise is being offered unto Him in the courts of His holy temple there in Jerusalem. How God, by His awesome work, has brought righteousness upon the earth, and now is filling the earth with fruit. The kingdom has come. "

Dr. Constable's Expository Notes

Psalms 65

This communal song of thanksgiving celebrates God blessing His people with a bountiful land (cf. Psalms 66-68). Other communal or community psalms of thanksgiving are 66, 107, 118, 124, and 129. The element that distinguishes a communal psalm of thanksgiving from an individual psalm of thanksgiving is "the use of plural pronouns or some other clear indicator that the congregation of Israel, rather than the individual, has gone through the crisis." [Note: Bullock, p. 163.] David explained that God hears prayer and atones for sin. This results in bounty for His people. God also helps them by His supernatural power.

Dr. Constable's Expository Notes

Not only does God hear prayer, He also sends bountiful harvests.

Dr. Constable's Expository Notes

These descriptions view God tending the earth as a farmer would. God is the One responsible for the abundance of crops (cf. 1 Corinthians 3:6).

Dr. Constable's Expository Notes

3. God’s bounty 65:9-13

Gill's Exposition of the Whole Bible

Thou visitest the earth, and waterest it,.... So the Lord looked upon the earth, quickly after its formation, before rain came upon it, and he watered the whole face of the ground, Genesis 2:5; so he cared for the land of Judea in particular, and watered it with the rain of heaven, Deuteronomy 11:11; see 2 Samuel 21:1; to which some think reference is had here; and so he visits and waters the whole earth in general, at certain times and seasons, Acts 14:16; this may be applied to the church and people of God in Gospel times, who are his husbandry, and the good ground on which the seed falls and is received, and brings forth fruit; and are comparable to the earth that drinks in the rain that comes oft upon it, and brings forth herbs meet for those that dress it, and receives a blessing from God, Hebrews 6:7; thus the Lord visited his people, by the mission of his Son to redeem them, whose coming was as the rain, the former and latter, to the earth, Luke 1:68; so he visited the Gentile world, by the preaching of the Gospel by his apostles, whose doctrines dropped as the rain, and distilled as the dew and small rain on the tender herb, and as showers on the grass; and so made a wilderness a pool of water, and the dry land springs of water, Acts 15:14; and in like manner he visits particular persons in conversion, and waters them with the graces of his Spirit, by which he regenerates, quickens, and sanctifies them, and makes them fruitful, Isaiah 44:3;

thou greatly enrichest it with the river of God, [which] is full of water; not Shiloah nor Jordan; but the clouds which are full of rain, which falling upon the earth, impregnate it with rich particles, which make it very fertile and fruitful; so the Targum,

"with a multitude of fruits thou enrichest it out of the river of God, which is in heaven, which is full of rain:''

this may mystically denote the river of God's everlasting love, which is full of the blessings of grace, and which flowing upon his people, makes them fruitful, and enriches them with the riches of grace and glory; see Psalms 46:4;

thou preparest them corn, when thou hast so provided for it; or because thou hast so prepared it o; that is, the earth being disposed and prepared by the Lord, watered and enriched with the rain of heaven, produces corn in great plenty for the inhabitants of the earth; which may spiritually design either the fruitfulness of the saints, whose hearts are disposed and prepared by the grace of God to receive the seed of the word, which brings forth fruit in them; or the bread corn, that wheat of the Gospel, and Christ the sum and substance of it, which is of God's preparing for his people, and by which they are nourished and made comfortable; see Zechariah 9:17.

o כי כן תבינה "quia sic parasti eam", Pagninus; so Cocceius.

Henry's Complete Commentary on the Bible

      6 Which by his strength setteth fast the mountains; being girded with power:   7 Which stilleth the noise of the seas, the noise of their waves, and the tumult of the people.   8 They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice.   9 Thou visitest the earth, and waterest it: thou greatly enrichest it with the river of God, which is full of water: thou preparest them corn, when thou hast so provided for it.   10 Thou waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makest it soft with showers: thou blessest the springing thereof.   11 Thou crownest the year with thy goodness; and thy paths drop fatness.   12 They drop upon the pastures of the wilderness: and the little hills rejoice on every side.   13 The pastures are clothed with flocks; the valleys also are covered over with corn; they shout for joy, they also sing.

      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, Psalms 119:90. By his own strength he setteth fast the mountains (Psalms 65:6; Psalms 65:6), did set them fast at first and still keeps them firm, though they are sometimes shaken by earthquakes.

      Hence they are called everlasting mountains,Habakkuk 3:6. Yet God's covenant with his people is said to stand more firmly than they, Isaiah 54:10.

      II. He stills the sea, and it is quiet, Psalms 65:7; Psalms 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, Psalms 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, Psalms 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, Psalms 65:8; Psalms 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,Genesis 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 (Deuteronomy 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 (Genesis 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, Psalms 65:9; Psalms 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,Genesis 2:5; Genesis 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,Psalms 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 (Psalms 65:10; Psalms 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 (Psalms 65:11; Psalms 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 (Joel 2:13; Joel 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 (Psalms 65:12; Psalms 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 (Psalms 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, Psalms 65:9; Psalms 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, John 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, Psalms 65:13; Psalms 65:13. To this it is owing that the pastures are clothed with flocks, Psalms 65:13; Psalms 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,Exodus 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.