11Thou crownest the year with thy goodness (461) Some read — Thou crownest the year of thy goodness; as if the Psalmist meant that the fertile year had a peculiar glory attached to it, and were crowned, so to speak, by God. Thus, if there was a more abundant crop or vintage than usual, this would be the crown of the year. And it must be granted that God does not bless every year alike. Still there is none but what is crowned with some measure of excellency; and for that reason it would seem best to retain the simpler rendering of the words, and view them as meaning that the Divine goodness is apparent in the annual returns of the season. The Psalmist further explains what he intended, when he adds, that the paths of God dropped fatness, — using this as a metaphorical term for the clouds, upon which God rideth, as upon chariots, as we read in Psalms 104:3 (462) The earth derives its fruitfulness from the sap or moisture; this comes from the rain, and the rain from the clouds. With a singular gracefulness of expression, these are therefore represented as dropping fatness, and this because they are the paths or vehicles of God; as if he had said, that, wherever the Deity walked there flowed down from his feet fruits in endless variety and abundance. He amplifies this goodness of God, by adding, that his fatness drops even upon the wilder and more uncultivated districts. The wilderness is not to be taken here for the absolute waste where nothing grows, but for such places as are not so well cultivated, where there are few inhabitants, and where, notwithstanding, the Divine goodness is even more illustrated than elsewhere in dropping down fatness upon the tops of the mountains. (463) Notice is next taken of the valleys and level grounds, to show that there is no part of the earth overlooked by God, and that the riches of his liberality extend over all the world. The variety of its manifestation is commended when it is added, that the valleys and lower grounds are clothed with flocks, (464) as well as with corn. He represents inanimate things as rejoicing, which may be said of them in a certain sense, as when we speak of the fields smiling, when they refresh our eye with their beauty. It may seem strange, that he should first tell us, that they shout for joy, and then add the feebler expression, that they sing; interposing, too, the intensative particle, אף, aph, they shout for joy, yea, they also sing The verb, however, admits of being taken in the future tense, they shall sing, and this denotes a continuation of joy, that they would rejoice, not only one year, but through the endless succession of the seasons. I may add, what is well known, that in Hebrew the order of expression is frequently inverted in this way.