They also that dwell in the uttermost parts are afraid at your tokens: you make the outgoings of the morning and evening to rejoice.
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EXPOSITORY (ENGLISH BIBLE)They also . . .—Or, So they.
The outgoings . . .—A pregnant expression for the rising of the morning and setting of the evening sun. East and west.
To rejoice.—Better, to sing for joy. The whole earth from one utmost bound to the other is vocal with praise of the Creator and Ruler of the universe. So the morning stars sang together at the creation (Job 38:7).Psalm 65:8. They also that dwell in the uttermost parts — Namely, of the earth; are afraid at thy tokens — Hebrew, מאותתיךְ, meothotheicha, at thy signs, at the great and terrible judgments which thou inflictest upon wicked men, and particularly on the enemies of thy people. Or rather, at such occurrences as extraordinary thunders, lightnings, and meteors in the air, comets in the heavens, or volcanic eruptions and earthquakes on the earth; all which are the works of God, whatever secondary causes he may use to produce them. As if he had said, The remotest and most barbarous people are struck with the dread of thee, when thou alarmest them with any unusual tokens of thy power. Thou makest the out goings of the morning and evening to rejoice — The successive courses of the morning and evening, or of the sun and moon, which go forth at those times, the one bringing the light of the morning, and the other the shades of the evening, and both which are said poetically to rejoice, because they give men occasion of rejoicing. For 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 how contrary soever light and darkness are to each other, or how inviolable soever the partition between them may be, both are equally welcome to the world in their season. And 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. Thus, this whole verse speaks of the natural works of God; the former clause of such as are extraordinary and terrible, the latter of such as are ordinary and delightful.
Are afraid - Thus the thunder, the storm, the tempest, the earthquake, the eclipse of the sun or the moon, fill the minds of barbarous nations with terror.
At thy tokens - Or signs. That is, the signs which really indicate the existence, the presence, and the power of God.
Thou makest the outgoings - The word rendered outgoings means properly a going forth, as of the rising of the sun Psalm 19:7; and then, a place of going forth, or from which anything goes forth, as a gate or door Ezekiel 42:11, or fountains from which water issues Isaiah 41:18; and hence, the east, where the sun seems to come forth from his hiding-place. The representation here is that the morning seems to come forth, or that the rays of light stream out from the east; and, in like manner, that the fading light of the evening - the twilight - seems to come from the west.
Of the morning and evening to rejoice - The allusion is to the east and the west. The sun in his rising and his setting seems to rejoice; that is, he appears happy, bright, cheerful. The margin is to sing - a poetic expression indicating exultation and joy.The uttermost parts, to wit, of the earth, which is added to this word, Psalm 65:5.
Thy tokens, or signs; either,
1. At the sun, and moon, and stars, which are called signs, Genesis 1:14. But these are not matter of terror, but of delight to men; and the commonness and constancy of their courses makes most men neither fear nor much regard them. Or,
2. At the great and terrible judgments which God inflicts upon wicked men, and particularly upon the enemies of his people. Or rather,
3. At those terrible thunders, and lightnings, and earthquakes, and comets, or other strange meteors or works of God in the air; for he is here speaking of the natural works of God.
The outgoings of the morning and evening; by which he understands, either,
1. The east, from whence the morning, or the sun, the cause of it, goeth forth, as it is expressed, Psalm 19:6; and the west, from whence the evening or night is poetically supposed to come forth. So the meaning is, that God gives all the people of the world, from east to west, occasion to rejoice in the effects of his bounty and goodness to them. But if the psalmist had meant this, it is not probable that he would have expressed it in such a dark and doubtful phrase, which is never used in that sense; but rather by those known and usual expressions, from east to west, or, from the rising of the sun to the going down thereof, which phrase he useth Psalm 1:1 113:3. Or rather,
2. The successive courses of the morning and evening; or of the sun and moon, which go forth at those times, thereby making the morning and evening; both which are said to rejoice poetically, because they give men occasion of rejoicing, which the sun or the morning doth, because it gives them opportunity for the despatch of business, and for the enjoyment of manifold recreations and delights; and the moon or evening doth so, because it invites men to that rest and sleep which is both refreshing and necessary for them. Thus this whole verse speaks of the natural works of God; the former clause of such as are extraordinary and terrible, the latter of such as are ordinary and delightful.
thou makest the outgoings of the morning and of the evening to rejoice; some interpret this of the morning and evening sacrifices; others of the sun that goes forth in the morning, and rejoices as a strong man to run his race, and of the moon and stars that appear in the evening, and both give pleasure and delight to the inhabitants of the earth; others of men who go forth in the morning cheerfully to their labour, and of the beasts that go out in the evening to seek their prey, Psalm 19:5; but it seems better to understand it of the rising of the stars before the sun in the morning, and the appearance of them after the moon is up in the evening; or of the rising and setting sun; of the east and west, which include the whole world, and the inhabitants of it; who are made to rejoice at the coming of the Gospel among them, which rings the good news and glad tidings of peace, pardon, righteousness, and salvation, by Christ, whereby his name becomes great, and is praised among the Gentiles; see Malachi 1:11.They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice.
EXEGETICAL (ORIGINAL LANGUAGES)8. They also &c.] Better, So that they who dwell in the ends of the earth are afraid at thy signs. These mighty works impress them with awe, as ‘signs’ of the irresistible power of God.
the outgoings of the morning and evening] The term outgoings which strictly speaking is appropriate to the east only (Psalm 19:5 f.) is applied, by a kind of zeugma, to the west also. From the furthest east to the furthest west He makes earth with all its inhabitants to shout for joy (Psalm 5:11; Psalm 67:4). Awe gives place to triumph as they watch the downfall of their tyrants and welcome the establishment of God’s kingdom of peace (Psalm 46:9 f), and all nature sympathises with them.Verse 8. - They also that dwell in the uttermost parts are afraid of thy tokens; g.e. they see thy tokens - indications of thy mighty power - and are filled with awe. Thou makest the outgoings of the morning and evening (or, the portals of morn and eve - the gateways through which the sun comes forth each morning and retires each evening) to rejoice; ¢.e. to gladden mankind, to spread joy and gladness over the earth. The splendour of sunrise and sunset are in the poet's mind. Psalm 33:1; Jeremiah 10:7). דּמיּה signifies, according to Psalm 22:3, silence, and as an ethical notion, resignation, Psalm 62:2. According to the position of the words it looks like the subject, and תּהלּה like the predicate. The accents at least (Illuj, Shalsheleth) assume the relationship of the one word to the other to be that of predicate and subject; consequently it is not: To Thee belongeth resignation, praise (Hengstenberg), but: To Thee is resignation praise, i.e., resignation is (given or presented) to Thee as praise. Hitzig obtains the same meaning by an alteration of the text: לך דמיה תהלּל; but opposed to this is the fact that הלּל ל is not found anywhere in the Psalter, but only in the writings of the chronicler. And since it is clear that the words לך תהלה belong together (Psalm 40:4), the poet had no need to fear any ambiguity when he inserted dmyh between them as that which is given to God as praise in Zion. What is intended is that submission or resignation to God which gives up its cause to God and allows Him to act on its behalf, renouncing all impatient meddling and interference (Exodus 14:14). The second member of the sentence affirms that this praise of pious resignation does not remain unanswered. Just as God in Zion is praised by prayer which resigns our own will silently to His, so also to Him are vows paid when He fulfils such prayer. That the answers to prayer are evidently thought of in connection with this, we see from Psalm 65:3, where God is addressed as the "Hearer or Answerer of prayer." To Him as being the Hearer and Answerer of prayer all flesh comes, and in fact, as עדיך implies (cf. Isaiah 45:24), without finding help anywhere else, it clear a way for itself until it gets to Him; i.e., men, absolutely dependent, impotent in themselves and helpless, both collectively and individually (those only excepted who are determined to perish or despair), flee to Him as their final refuge and help. Before all else it is the prayer for the forgiveness of sin which He graciously answers. The perfect in Psalm 65:4 is followed by the future in Psalm 65:4. The former, in accordance with the sense, forms a hypothetical protasis: granted that the instances of faults have been too powerful for me, i.e., (cf. Genesis 4:13) an intolerable burden to me, our transgressions are expiated by Thee (who alone canst and also art willing to do it). דּברי is not less significant than in Psalm 35:20; Psalm 105:27; Psalm 145:5, cf. 1 Samuel 10:2; 2 Samuel 11:18.: it separates the general fact into its separate instances and circumstances. How blessed therefore is the lot of that man whom (supply אשׁר) God chooses and brings near, i.e., removes into His vicinity, that he may inhabit His courts (future with the force of a clause expressing a purpose, as e.g., in Job 30:28, which see), i.e., that there, where He sits enthroned and reveals Himself, he may have his true home and be as if at home (vid., Psalm 15:1)! The congregation gathered around Zion is esteemed worthy of this distinction among the nations of the earth; it therefore encourages itself in the blessed consciousness of this its privilege flowing from free grace (בחר), to enjoy in full draughts (שּבע with בּ as in Psalm 103:5) the abundant goodness or blessing (טוּב) of God's house, of the holy (ἅγιον) of His temple, i.e., of His holy temple (קדשׁ as in Psalm 46:5, cf. Isaiah 57:15). For for all that God's grace offers us we can give Him no better thanks than to hunger and thirst after it, and satisfy our poor soul therewith.
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