Psalm 65:8
Those who live far away fear Your wonders; You make the dawn and sunset shout for joy.
Those who live far away
This phrase highlights the universal reach of God's power and majesty. The Hebrew word for "far away" (רָחוֹק, rachoq) suggests not just physical distance but also the expansiveness of God's influence. Historically, this can be seen in the way God's reputation and acts were known beyond Israel, affecting neighboring nations. The awe of God transcends geographical boundaries, reminding us that His presence and works are recognized and revered by all, regardless of location.

fear Your wonders
The word "fear" (יָרֵא, yare) in Hebrew often conveys a sense of awe and reverence rather than terror. It reflects a deep respect for God's miraculous deeds. "Wonders" (מוֹפֵת, mopheth) refers to extraordinary acts that reveal God's power and divine nature. Throughout scripture, God's wonders serve as signs of His sovereignty and faithfulness, prompting reverence among those who witness or hear of them. This reverence is not limited to Israel but extends to all who observe God's mighty works.

You make the dawn and sunset
This phrase poetically captures God's control over creation. The regularity of dawn and sunset symbolizes God's order and faithfulness. The Hebrew words for "dawn" (בֹּקֶר, boqer) and "sunset" (עֶרֶב, ereb) emphasize the daily cycle that God orchestrates. In the ancient Near Eastern context, where celestial bodies were often deified, this verse asserts that it is the God of Israel who commands these natural phenomena, underscoring His supreme authority over creation.

shout for joy
The imagery of creation itself rejoicing is powerful. The Hebrew word for "shout" (רָנַן, ranan) conveys a sense of jubilant singing or shouting. This personification of nature reflects the joy and praise that God's creation inherently expresses. It serves as a reminder that all of creation is designed to glorify God, and it invites believers to join in this cosmic chorus of praise. The joy of dawn and sunset symbolizes the hope and renewal that God brings each day, encouraging us to find joy in His continual presence and provision.

Persons / Places / Events
1. God (Yahweh)
The central figure in this verse, God is depicted as the Creator whose wonders inspire awe and reverence among people, even those who are far away.

2. Distant Lands
Refers to people living far from Israel, emphasizing the universal reach of God's power and the global recognition of His wonders.

3. Dawn and Sunset
Natural phenomena that symbolize the daily cycle of life and the consistent testimony of God's creative power and faithfulness.
Teaching Points
God's Universal Sovereignty
God's wonders are not limited to a specific location or people; they are recognized globally, demonstrating His sovereignty over all creation.

Creation as a Testimony
The natural world, including the daily occurrences of dawn and sunset, serves as a constant reminder of God's presence and power.

Reverence and Awe
The appropriate response to God's wonders is reverence and awe, acknowledging His greatness and majesty.

Joy in God's Creation
The imagery of dawn and sunset shouting for joy encourages believers to find joy and gratitude in the beauty and order of God's creation.

Witness to the Nations
Believers are called to be witnesses of God's wonders, sharing the message of His greatness with those who are far away, both geographically and spiritually.
Bible Study Questions
1. How does the recognition of God's wonders by those "far away" challenge us to think about the global impact of our faith?

2. In what ways can the natural world, like dawn and sunset, inspire us to worship and praise God daily?

3. How can we cultivate a sense of reverence and awe for God in our everyday lives, similar to the response described in Psalm 65:8?

4. What are some practical ways we can be witnesses of God's wonders to those who may not yet know Him?

5. How do other scriptures, such as Romans 1:20 and Psalm 19:1-4, enhance our understanding of God's revelation through creation?
Connections to Other Scriptures
Psalm 19:1-4
This passage speaks of the heavens declaring the glory of God, similar to how Psalm 65:8 describes the natural world as a testament to God's wonders.

Romans 1:20
Paul writes about God's invisible qualities being understood from what has been made, connecting to the idea that creation itself reveals God's power and divine nature.

Malachi 1:11
This verse speaks of God's name being great among the nations, paralleling the idea that even those far away recognize and revere God's works.
Blithe Childhood, and Blither Old AgeJ. Morlais Jones.Psalm 65:8
God's FavoursF. A. Trotter.Psalm 65:8
The Song of Morning and EveningJ. W. Earnshaw.Psalm 65:8
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
People
David, Psalmist
Places
Jerusalem
Topics
Afraid, Awe, Bounds, Causest, Dawn, Dawns, Dwell, Earth's, Ends, Evening, Fades, Faraway, Farthest, Fear, Forth, Glad, Inhabitants, Joy, Makest, Morning, Morning's, Outgoings, Places, Rejoice, Shout, Signs, Sing, Songs, Stand, Sunset, Tokens, Uttermost, Wonders
Dictionary of Bible Themes
Psalm 65:8

     4954   morning

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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