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8 They also that dwell, etc. By the signs referred to, we must evidently understand those signal and memorable works of the Lord which bear the impress of his glorious hand. It is true, that the minutest and meanest objects, whether in the heavens or upon the earth, reflect to some extent the glory of God; but the name mentioned emphatically applies to miracles, as affording a better display of the divine majesty. So striking would be the proofs of God’s favor to his Church, that, as the Psalmist here intimates to us, they would constrain the homage and wonder of the most distant and barbarous nations. In the latter part of the verse, if we take the interpretation suggested by some, nothing more is meant, than that when the sun rises in the morning, men are refreshed by its light; and again, that when the moon and stars appear at night, they are relieved from the gloom into which they must otherwise have been sunk. Were this interpretation adopted, a preposition must be understood; as if it had been said, Thou makest men to rejoice on account of, or by the rising of the sun, of the moon, and of the stars. But the words, as they stand, convey a sense which is sufficiently appropriate without having recourse to any addition. It was said, that in consequence of the wonders done by the Lord, fear would spread itself over the uttermost parts of the earth; and the same thing is now asserted of the joy which they would shed abroad: from the rising to the setting sun, men would rejoice in the Lord, as well as fear him.

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. ⁴⁵⁶⁴⁵⁶     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. 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, ⁴⁵⁷⁴⁵⁷     Some think reference is made to the overflowing of the Jordan after a long drought. 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, ⁴⁵⁸⁴⁵⁸     This river ran through Jerusalem, the city of God. Bishop Hare, following Simeon de Muis, is of opinion that this river is meant. 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 ⁴⁵⁹⁴⁵⁹     “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 Psalm 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.” 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; ⁴⁶⁰⁴⁶⁰     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.” 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.