Psalm 65:12
The pastures of the wilderness overflow; the hills are robed with joy.
Sermons
A Harvest HymnJ. Stalker, D. D.Psalm 65:1-13
God as He Appears in Human HistoryHomilistPsalm 65:1-13
Harvest ThanksgivingW. Forsyth Psalm 65:1-13
Praises and Vows Accepted in ZionPsalm 65:1-13
Reasons for Praising GodC. Short Psalm 65:1-13
Zion's Praise Ready for Her LordPsalm 65:1-13
God as He Appears in Material NatureHomilistPsalm 65:6-13














Thou preparest them corn.

I. BECAUSE IT IS THE SPECIAL GIFT OF GOD TO MAN. It came from God at first. It is renewed year by year. Wherever man dwells it may be cultivated in some form or other. "How it stands, that yellow corn, on its fair taper stems, its golden head bent, all rich and waving there! The mute earth at God's kind bidding has produced it once again - man's bread" (Luther).

II. BECAUSE IT IS INDISPENSABLE TO THE WELFARE OF MAN. Corn is not only valuable, but necessary. Individuals may live without it, but for man, on the broad scale, it is indispensable. The worth is known by the want. When there is a scarcity of corn, all the markets of the world are affected. Bread is the staff of life. It is because of its worth and its suitableness to human needs that corn is constituted the symbol of the highest blessings. It stands for the Word of God. It figures the great redemption (John 12:24). It foreshadows the glory of the resurrection (1 Corinthians 15).

III. BECAUSE IT DEPENDS FOR ITS CONTINUANCE ON THE LABOUR OF MAN. Many gifts come to us irrespective of our own efforts, but corn is not one of them. Its enjoyment is conditional. It is an annual. It has not an independent existence. It does not live and propagate itself by its own seed. It requires the care of man, else it would soon die out and be lost. In order to be preserved it must be sown by man's own hand in ground which man's own hand has tilled. The land must be prepared for the corn, as well as the corn for the land. Manifold blessings result from this arrangement. Thrift is good. Labour is a healthful discipline. Providing for the wants of ourselves and others binds us more closely together as brethren. If there be famine in Canaan, there is corn in Egypt; and this leads to commerce and friendly intercourse between nations. Besides, in the fact that year after year we must sow in order to reap; that each season's supply is but a measured quantity, never much in excess of what is required for food; and that the powers of heaven must work together with the powers of earth to secure a bountiful harvest; - we are taught in the most impressive manner our dependence upon God, and our obligations to praise him for his goodness and his wonderful works. - W.F.

Thou crownest the year with Thy goodness: and Thy paths drop fatness.
Nothing can be more right than that Christian people should publicly render thanksgiving to the God of the harvest. And let there be thankofferings likewise.

I. CROWNING MERCIES CALLING FOR CROWNING GRATITUDE. All the year round God is richly blessing us; both when we sleep and when we work, His mercy waits upon us.

1. If we begin with the blessings of the nether springs, the joyous days of harvest are a special season of favour. The psalmist tells us that the harvest is the crowning of the year. What would it have been for us as a nat:on had there been a total failure of the crops? Or even a partial scarcity. We none of us can fully estimate the amount of happiness conferred by a luxuriant yield. How shall we give praise? By inward gratitude; by words of thanksgiving in psalms and hymns; and by our gifts.

2. And there have been heavenly harvests. In ancient days there was Pentecost. And we have had revivals where spiritual life has been awakened and quickened. How the Lord has blessed us in this respect. As for conversions, has not the Lord been pleased to give them to us as constantly as the sun rises in his place? Scarce a sermon without the benediction of the Most High. We must not forget this. And we are looking for greater things still — the conversion of the whole world to God.

II. PATHS OF FATNESS SHOULD BE WAYS OF DUTY. The paths of war, how terrible are they, but the paths of God — they drop fatness. It is so in providence. Do but trust the Lord. Yet more in things spiritual. In the use of the means of grace. If you come to them desiring to meet with Jesus, you shall do so, and you shall find our text true. And so is it with the path of prayer, and of communion, and of faith. Let the Lord come into our congregations by His Spirit, then would His paths drop fatness. This is what we want: let us pray for it.

III. SUGGESTIONS AS TO OUR DUTY. Yield yourselves to Christ. What a harvest for you that would be. Serve Him more. As Churches let us pray more.

( C. H. Spurgeon.)

Let us note that goodness of God —

I. As to our COUNTRY.

II. As to our FAMILIES.

III. As to our PERSONAL EXPERIENCE.

IV. As to THE UNIVERSAL CHURCH.

(R. Watson.)

I shall use our text not in reference to the outside world and to the husbandry of man, but we shall see how true it is within the Church, which is the husbandry of God.

I. THE DIVINE GOODNESS ORDERED. "Thou crownest the year," etc. Now, praise must be for God alone: not for any man, however helpful to your souls he may have been. And in this spirit of praise every action of the Church ought to be performed. We shall be helped to praise by remembering how God has answered our prayers; and this in spite of our sins; and what sacred privileges He has admitted us to.

II. THE ENCIRCLING BLESSING OF THE DIVINE GOODNESS IS TO BE CONFERRED. "Thou crownest the year," etc. See it in the history of our own Church.

III. AND THIS, ALSO, IS OF GOD. Again, we look back on the same history for these last twenty-five years, and we see the goodness of God everywhere. In conversions, in consistent character maintained, in triumphant departures to heaven. Let more come to Him now.

( C. H. Spurgeon.)

I. HOW THE HARVEST, THE CROWN OF THE YEAR, DISPLAYS THE GREAT GOODNESS OF OUR GOD. For think —

1. Of the perils that beset the harvest.

2. How God demands man's co-operation, yet reserves to Himself the sole efficiency.

3. The manner of conducting the whole to a successful issue — so slow, still, imperceptible, and yet so all at once.

4. Its fulfilment of the ancient promise.

5. The universality of the blessing.

II. WHAT RETURN IS DUE FROM US TO GOD? Praise, for —

1. We celebrate the bestowment of forfeited blessings.

2. Harvest blessings serve purposes higher than themselves. They minister to life, and that may lead to salvation.

3. They are pledges of yet greater blessings which God will give.

(Isaac Vaughan.)

I. LIVELY GRATITUDE. The ravages of famine have been averted, suspense has been relieved, anxious forebodings dissipated, and a rich recompense has crowned the husbandman's toil. Surely a world so full of God's goodness should be vocal with His praise.

II. ADORING WONDER. Instead of assuming a stolid indifference and unconcern, as many do, or taking the laws of nature and arrangements of Providence as things of course, in presence of processes whose operation, repeated from year to year, testifies to a Power before which all the achievements of human skill are utterly insignificant, let us go through life finding each day new cause for intelligent wonder and admiration, and fresh reason for declaring to all around "the wondrous works of God." Nor, while cherishing feelings of adoring wonder in contemplating the wonders of nature and of Providence, ought we to forget the more amazing things in God's character and in God's law, in the person and work of Him who is "Wonderful," in the operations of the Holy Spirit on the hearts and lives of men.

III. HUMBLE DEPENDENCE. And, while cherishing feelings of humble dependence for the bounties of Providence, let us be daily constrained to acknowledge ourselves debtors to Divine grace.

IV. RESTFUL CONFIDENCE. Men may alter their intentions or be defeated in their purposes; their promises are precarious, being dependent upon many contingencies; but the laws of nature reflect the immutability of their Author. As the seasons revolve fresh proof is afforded of God's faithfulness which anew should strengthen confidence and call forth praise. After we have done our part we can repose our faith in the constancy of nature and experience the satisfaction and comfort which proceed from committing the result to Him who giveth the increase. Besides, our confidence is based not only on the high attributes of a God whose nature is unchangeable, and on the covenant into which God was pleased to enter with Noah and his seed, but specially on the securities of that covenant which cannot be broken into which God has entered with Jesus as our representative and Saviour. We may well trust in the Lord.

V. ENLARGED BENEVOLENCE. The world's harvests are for the world's inhabitants. We are all children of the common Father, members of the same great family, and if some perish from hunger or are stinted in their supply of bread, this is due, not to want of the precious commodity in the world, but to the thoughtlessness and improvidence of men. Let us imitate the Divine example by devoting of the gifts of His bounty as He may prosper us for the relief and help of those whose necessities are greater than our own, and who have, therefore, a claim on our sympathy and assistance. "Freely ye have received, freely give."

(T. B. Johnstone, D. D.)

God is from everlasting to everlasting, and there are no limits of days, or seasons, or years, in His boundless existence. The diurnal rotation of our earth on its axis never glooms Him in shadows; nor does its circuit round the sun affect Him by the successive alternations of spring, summer, autumn, and winter. And yet the guiding hand of God is ever present with all His works, moulding and fashioning them to sublimer ends. God has been working through all eternity, and God's labour is always being crowned with God's harvest. By all the slow processes of Divine growth, by all the convulsions of internal elements and external commotions, God has perfected, and beautified, and crowned our world with His goodness. We have reached the season when we should thank Him for the harvest crown that He has placed upon our year. We should realize our dependence on the harvest, and then we should feel more grateful for the exquisite harvest weather with which He has blessed our year. In former times, before the means of distributing were so greatly multiplied, each country had to subsist largely on its own harvest. Then drought was followed by famine, and multitudes perished of hunger, blow, we are so linked with other people in interdependence that we share in their harvests and they in the fruits of our labours, and the powers of carrying by land and sea are so complete that the world's harvests are for the world's inhabitants. To-day, then, we thank Almighty God for crowning the great world's industry with the great world's harvest. God is always crowning the year with His goodness. He crowns the ermined winter with a "diadem of snow." He decks the spring like a bride, clothed in emerald and wreathed with lilies. He floods the summer with light and heat, and fills it with sweet scents and sweeter songs. He poises the sun and smites the autumn into gold, and crowns it with yellow harvests and rosy fruit. But God not only crowns the harvest as a whole with His goodness. He crowns it in all its parts, and in all its stages, in early spring He silvers the fields with daisies, or makes them gleam like a cloth of gold with yellow buttercups. And the crowns that God bestows with such regal bounty are as lovely in form as they are exquisite in colour. As we study the tiniest flower that lifts to heaven its chalice of flame, we see with what marvellous wisdom and beauty God decks the little things which He has caused to grow. But when we lift our minds from the unit to the whole, we see God all the world round crowning the year. Not only every tree in its grace and beauty, but every forest in which it waves. Not only the little flowers in our gardens and in our fields, but every growth in garden, field, or prairies throughout the world. God's crowns are placed on the results of labour. God works and man works, and the Divine crown adorns the outcome of their efforts. The laws of nature and the processes of grace run so closely on parallel lines that they have been considered by some identical. And just as God has crowned with glory the prodigious work of redemption, so He crowns with salvation the faith that worketh by love.

(W. Wright, D. D.)

To teach man of God is Nature's greatest work. She tells of His attributes, the nightly panorama of the starry heavens speaks His power, the tiny floweret His skill. But if there is one chord in Nature's song sung sweeter than the rest it is the "goodness of God."

I. GOD'S GOODNESS IS MANIFESTED IN THE HARVEST. Certain seasons speak to us and teach us lessons; and it is necessary, in the hurry and scurry of modern civilization, that something should remind us of the hereafter, or we might think, with the secularist, that this life only demands our attention. And in contemplating the harvest we are led to think of the goodness of God. The harvest is, as it were, the crowning point of God's goodness. "Thou crownest the year with Thy goodness." As if the psalmist would say that the goodness of God in preparing the ground and in blessing the springing of the seed reached its highest manifestation in the ingathering of the earth's increase. God's promise to Noah still stands secure, although our friends the farmers, with their usual characteristic, have prophesied with lugubrious faces the failure of the harvest. The goodness of God is further exhibited in the bountiful provision which He has made for all His creatures. So ample is it that even birds know how to get their food. He provides for man physically, intellectually, and spiritually. In the physical world man's wants are supplied, both for food and clothing, from the lower order of animals and from plants. In the intellectual sphere man finds food for his intellect in the realms of agriculture, astronomy, physics and metaphysics, arts and sciences, and in the more humble, and yet, perhaps, more useful occupations of the home life. But does God's goodness stop here? Oh, no. God has provided in His Word for all man's requirements in the spiritual world.

II. NOTE SOME CHARACTERISTICS OF GOD'S GOODNESS. It is continuous. "The goodness of the Lord endureth continually." God's goodness is satisfying. "We shall be satisfied with the goodness of Thy house." Nothing short of God and His goodness can satisfy the soul's deep longings. "None but Christ can satisfy." We cannot understand the soul's yearnings, but we know they are there. But, says somebody, God's goodness does not satisfy me. Then be assured that you are out of harmony with goodness and with God. A man who has no soul for the beautiful will spend a miserable half-hour if taken to the Royal Academy. One with no soul for music can see no beauty in the production of the "Elijah." God's goodness is universal. "The earth is full of the goodness of the Lord." Why, then, so much misery and starvation in our streets? Because man has placed himself outside the pale of God's goodness by sin. If we could dig clown deep into the very cause of misery, we should find this true.

III. GOD'S GOODNESS DEMANDS MUCH OF US. What are we going to give Him? An adequate return? We cannot. At best we can but pay a few shillings in the pound. Shall we give Him our intellect, to think for Him, and use the best means of building up His kingdom? Shall we give Him our possessions, our riches, our wealth, to be used in His service? Shall we give Him our hearts, that He may rule and reign as Lord of every motion there? Shall we give Him our life — aye, and before the best of it is gone?

(H. M. Draper.)

I. EVERY YEAR IS CROWNED WITH GOD'S GOODNESS.

1. The annual revolutions of the heavenly bodies, and the benefit we receive by their light and influences, in the several seasons of the year.

2. The annual fruits and products of the earth, grass for the cattle, and herbs for the service of men, with these the earth is every year enriched for use; as well as beautified and adorned for show. The harvest is the crown of every year, and the great influence of God's goodness to an evil and unthankful world.

II. SOME YEARS ARE, IN A SPECIAL MANNER, CROWNED WITH THE GOODNESS OF GOD MORE THAN OTHER YEARS.

1. God and His providence must be owned in all the blessings of the year. Whatever has been or is our honour, our joy, our hope, comes from God's hand, and He must have the praise of it.

2. The goodness of God must in a particular manner be acknowledged, as that in which all our springs are, and from which all our streams flow.

3. These blessings which flow from the goodness of God have crowned this year; He in them has crowned it. That word shall lead us into the detail of those favours, which we are this day to take notice of, with thankfulness, to the glory of God. A crown signifies three things, and each will be of use to us.

(1)It dignifies and adorns.

(2)It surrounds and encloses. And —

(3)It finishes and completes.And accordingly this year has been dignified, surrounded, and finished with the blessings of God's goodness.

III. APPLICATION.

1. Has God thus crowned the year? Let us cast all the crowns of it at His feet, by our humble, grateful acknowledgments of His infinite wisdom, power, and mercy. What we have the joy of, let God have the praise of.

2. Has God thus crowned the year? Let not us then profane our crown, nor lay our honour in the dust, by our unworthy walking. Let the goodness of God lead us to repentance, and engage us all to reform our lives and families, to be more watchful against sin, and to abound more in the service of God, and in everything that is virtuous and praiseworthy.

3. Let God's goodness to us engage, and increase, our goodness to one another: it is justly expected, that they who obtain mercy should show mercy, and so reflect the rays of the Divine goodness upon all about them; being herein followers of God as dear children; followers of Him that is good, in His goodness.

( M. Henry.).

Make a joyful noise unto God, all ye lands.
The real theme of this psalm is in the last section: it is a psalm of thanksgiving for a special mercy experienced by an individual. But the account of this special providence is prefaced by two sections descriptive of the providence of God in general. This is in accordance with a law of the spiritual life. Those who enter into real experience of their own are thereby united with the entire religious experience of the race. There is no influence so broadening and refining as that of a living Christianity.

I. THE PROVIDENCE OF POWER (vers. 1-7). God is in the midst of His people like a watchman on the watch-tower, not only observing all that is taking place within the city of God, but keeping a keen outlook upon the enemies by whom the city is surrounded, lest the rebellious should exalt themselves (ver. 7). Of this protecting care an instance never to be forgotten was the scene at the Red Sea, when the flood was turned into dry land, and His people, who had been in mortal terror, had their apprehensions turned into rejoicings. Another was the passage of the Jordan, when they entered Canaan. These may be called the stock examples of Hebrew poetry. We have better instances supplied by subsequent history; but the great lesson is that all history belongs to us, and we are selling our birthright if we do not know how to travel through the tracts of the past and discern in them the footsteps of our God.

II. THE PROVIDENCE OF DISCIPLINE (vers. 8-12). When God is celebrated merely as the Champion of His people, who discomfits their enemies, there is danger of boasting. But the psalmist is well aware that God sustains a more delicate relation to His people. He does not always prosper them; He does not always spare them disappointments and defeat. On the contrary, adversity is one of the gifts of the covenant. And in this psalm the sufferings of God's people are described in a series of touching images (vers. 10-12). They have been tried like silver; they have been brought into the net like a bird which is in the grasp of its captor and cannot escape; they have been yoked to oppression like the ass to its load, and the oppressor has lorded it over them like the driver riding above the head of the camel; they have been brought through fire and through water. Yet for these experiences the psalm calls for praise. The old poets used to say that the nightingale sang with its breast resting against a thorn; and it is certain that the mellowest notes of the religious voice are never heard till suffering has been experienced. The distinction of God's people is not that they have less to bear than others, but that they get the good of their affliction, and, when they trust God, He always at last brings them out, as is said here, into a wealthy place.

III. THE PROVIDENCE OF GRACE (vers. 13-20). There are those who have never had anything done for their souls. They can speak about their bodies, their properties and their fortunes, but their soul has no history. If a man's soul has a history in which God is concerned, and of which he himself is glad, we know a good deal about him. It is a great thing to be able to say, "Come and hear" (ver. 16), "Come and see" (ver. 5). Have you seen any sight and heard any message which you feel to be worth the attention of all the world? I should not like to live and die without having seen and heard the greatest and best that the world contains. Perhaps a further biographical feature is indicated in the saying that if he had regarded iniquity in his heart God would not have heard him. At all events, we have here one of the profoundest remarks on prayer to be found in the whole Bible. God will not hear the prayers of a man who is cherishing known sin. But the psalmist does not ascribe the glory of his answered prayer to his innocence. He finishes with a humble ascription to the God of Grace.

(J. Stalker, D. D.)

Homilist.
I. It is EXULTINGLY DELIGHTFUL (vers. 1, 2). It is a cheery, jubilant exercise of the mind; the whole atmosphere of the soul breaking into sunshine, all its vocal powers going out in rapturous music. Worship is the soul losing itself in the infinitely kind, the supremely beautiful and good. Self-obliviousness is the highest happiness.

II. It is BINDING ON ALL. "All ye lands." It is more rational, more right, for men to neglect everything else than to neglect this — neglect their physical health, their social advancement, even their intellectual culture, than to neglect worship. It is the "one thing needful." It is that one thing which, if lacking in any character, damns the man.

III. It has a DIRECT RELATION TO GOD. "Say unto God, How terrible art Thou," etc. It speaks not about Him, but to Him. It may be said that genuine worship has to do with everything — it mingles in all the services of the man, makes the whole life one unbroken psalm. True, but it only does so by the conscious contact of the soul with God. As the fields that are sown with grain must turn themselves to the sun before there will come germination, growth, maturation, so the soul must put itself into conscious contact with God, its Sun, before its spiritual powers can be brought out into true worship.

IV. It will ONE DAY BE UNIVERSAL. "All the earth shall worship Thee."

(Homilist.)

People
David, Psalmist
Places
Jerusalem
Topics
Clothed, Desert, Drip, Drop, Falling, Gird, Girded, Girdest, Glad, Gladness, Grass, Grasslands, Heights, Hills, Joy, Overflow, Pastures, Rejoice, Rejoicing, Themselves, Waste, Wilderness
Outline
1. David praises God for his grace
4. The blessedness of God's chosen by reason of benefits

Dictionary of Bible Themes
Psalm 65:9-13

     1330   God, the provider
     4208   land, divine responsibility
     4978   year
     8261   generosity, God's

Psalm 65:11-13

     4428   corn

Psalm 65:12-13

     8287   joy, experience

Library
Sin Overcoming and Overcome
'Iniquities prevail against me: as for our transgressions, Thou shalt purge them away.'--PSALM. lxv. 3. There is an intended contrast in these two clauses more pointed and emphatic in the original than in our Bible, between man's impotence and God's power in the face of the fact of sin. The words of the first clause might be translated, with perhaps a little increase of vividness, 'iniquities are too strong for me'; and the 'Thou' of the next clause is emphatically expressed in the original, 'as
Alexander Maclaren—Expositions of Holy Scripture

Praises and Vows Accepted in Zion
In fulfillment of this ancient type, we also "have an altar whereof they have no right to eat that serve the tabernacle." Into our spiritual worship, no observers of materialistic ritualism may intrude; they have no right to eat at our spiritual altar, and there is no other at which they can eat and live for ever. There is but one altar Jesus Christ our Lord. All other altars are impostures and idolatrous inventions. Whether of stone, or wood, or brass, they are the toys with which those amuse themselves
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Daily Bread.
(Harvest Thanksgiving.) PSALM lxv. 9. "Thou preparest them corn." "Come, ye thankful people, come," and let us thank God for another harvest. Once more the Father, the Feeder, has given bread to strengthen man's heart, and we turn from the corn stored in the garner, to God's own garner the Church, where He has stored up food for our souls. And first of all, my brothers, let us be honest with ourselves. Are we quite sure that we are thankful to God for the harvest? We have decorated God's House
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

Prayer, Praise and Thanksgiving
"Dr. A. J. Gordon describes the impression made upon his mind by intercourse with Joseph Rabinowitz, whom Dr. Delitzsch considered the most remarkable Jewish convert since Saul of Tarsus: We shall not soon forget the radiance that would come into his face as he expounded the Messianic psalms at our morning or evening worship, and how, as here and there he caught a glimpse of the suffering or glorified Christ, he would suddenly lift his hands and his eyes to heaven in a burst of adoration, exclaiming
Edward M. Bounds—The Essentials of Prayer

Aron, Brother of Moses, 486, 487.
Abba, same as Father, [3]381; St. Paul uses both words, [4]532. Abel, [5]31, [6]252, [7]268, [8]450. Abimelech, [9]72, [10]197. Abraham, seed of, faithful Christians also, [11]148, [12]149, [13]627; servant's hand under his thigh, [14]149, [15]334; poor in midst of riches, [16]410. Absalom, David's son, [17]4, [18]5; type of Judas the traitor, [19]4, [20]20. Absolution granted by the Church, [21]500. Abyss, or deep, of God's judgments, [22]88; of man's heart, [23]136. Accuser, the devil the great,
St. Augustine—Exposition on the Book of Psalms

"O Thou, that Hearest Prayer!" --Ps. Lxv. 2
"O Thou, that hearest Prayer!"--Ps. lxv. 2. Thou, God, art a consuming fire, Yet mortals may find grace, From toil and tumult to retire, And meet Thee face to face. Though "Holy, Holy, Holy, Lord!" Seraph to seraph sings, And angel-choirs, with one accord, Worship, with veiling wings;-- Though earth Thy footstool, heaven Thy throne, Thy way amidst the sea, Thy path deep floods, Thy steps unknown, Thy counsels mystery:-- Yet wilt Thou look on him who lies A suppliant at Thy feet; And hearken to
James Montgomery—Sacred Poems and Hymns

Question of the Active Life
I. Do all Acts of the Moral Virtues come under the Active Life? II. Does Prudence pertain to the Active Life? III. Does Teaching belong to the Active or to the Contemplative Life? IV. Does the Active Life continue after this Life? I Do all Acts of the Moral Virtues come under the Active Life? S. Isidore says[407]: "In the active life all the vices are first of all to be removed by the practice of good works, so that in the contemplative life a man may, with now purified mental gaze, pass to the
St. Thomas Aquinas—On Prayer and The Contemplative Life

But in Order that we Fall not Away from Continence...
10. But in order that we fall not away from Continence, we ought to watch specially against those snares of the suggestions of the devil, that we presume not of our own strength. For, "Cursed is every one that setteth his hope in man." [1838] And who is he, but man? We cannot therefore truly say that he setteth not his hope in man, who setteth it in himself. For this also, to "live after man," what is it but to "live after the flesh?" Whoso therefore is tempted by such a suggestion, let him hear,
St. Augustine—On Continence

If, Therefore, You had not as yet Vowed unto God Widowed Continence...
23. If, therefore, you had not as yet vowed unto God widowed continence, we would assuredly exhort you to vow it; but, in that you have already vowed it, we exhort you to persevere. And yet I see that I must so speak as to lead those also who had as yet thought of marriage to love it and to seize on it. Therefore let us give ear unto the Apostle, "She who is unmarried," saith he, "is careful about the things of the Lord, to be holy both in body and spirit; but she who is married is careful about
St. Augustine—On the Good of Widowhood.

Prayer
But I give myself unto prayer.' Psa 109: 4. I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer: he who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit, and we go up to him by prayer. What is prayer? It is an offering
Thomas Watson—The Ten Commandments

Malachy's Pity for his Deceased Sister. He Restores the Monastery of Bangor. His First Miracles.
11. (6). Meanwhile Malachy's sister, whom we mentioned before,[271] died: and we must not pass over the visions which he saw about her. For the saint indeed abhorred her carnal life, and with such intensity that he vowed he would never see her alive in the flesh. But now that her flesh was destroyed his vow was also destroyed, and he began to see in spirit her whom in the body he would not see. One night he heard in a dream the voice of one saying to him that his sister was standing outside in the
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Religion Pleasant to the Religious.
"O taste and see how gracious the Lord is; blessed is the man that trusteth in Him."--Psalm xxxiv. 8. You see by these words what love Almighty God has towards us, and what claims He has upon our love. He is the Most High, and All-Holy. He inhabiteth eternity: we are but worms compared with Him. He would not be less happy though He had never created us; He would not be less happy though we were all blotted out again from creation. But He is the God of love; He brought us all into existence,
John Henry Newman—Parochial and Plain Sermons, Vol. VII

The Sovereignty of God in Operation
"For of Him, and through Him, and to Him, are all things: to whom be the glory for ever. Amen" (Romans 11:36). Has God foreordained everything that comes to pass? Has He decreed that what is, was to have been? In the final analysis this is only another way of asking, Is God now governing the world and everyone and everything in it? If God is governing the world then is He governing it according to a definite purpose, or aimlessly and at random? If He is governing it according to some purpose, then
Arthur W. Pink—The Sovereignty of God

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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Psalm 65:11
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