Verse-by-Verse Bible Commentary
Psalms 65:5

Clarke's Commentary

Verse Psalms 65:5. By terrible things in righteousness — The Vulgate joins this clause to the preceding verse: "Thy holy temple is wonderful in righteousness: thou wilt hear us, O God of our salvation." But the psalmist may refer to those wonderful displays of God's providence in the change of seasons, and fertilization of the earth; and, consequently, in the sustenance of all animal beings.

The confidence of all the ends of the earth — Thou art the hope of thy people scattered through different parts of the world, and through the isles of the sea. This passage is also understood of the vocation of the Gentiles.

Bridgeway Bible Commentary

Psalms 65:0 Praise for harvest, fields and flocks

As they approach God, the worshippers are aware of their failures through sin. They realize that forgiveness is necessary before they can enjoy fulness of fellowship with God in his house (1-4). They recall his great acts, both in the events of history and in the natural creation, and see these as a reason for all people, from east to west, to shout for joy (5-8).
Coming closer to home, the worshippers see God’s provision in the well-watered ground, the flowing streams, the full harvest and the flourishing countryside before them (9-10). They view the scene as if God is driving through the land in his chariot to inspect its richness; and the pastures, harvest and flocks join in joyously shouting their welcome to their divine provider (11-13).

Coffman's Commentaries on the Bible

PRAISING GOD FOR WHAT HE DOES FOR HIS PEOPLE

“Praise waiteth for thee, O God, in Zion; And unto thee shall the vow be performed. O thou that hearest prayer, Unto thee shall all flesh come. Iniquities prevail against me: As for our transgressions, thou wilt forgive them. Blessed is the man whom thou choosest, and causeth to approach unto thee, That he may dwell in thy courts: We shall be satisfied with the goodness of thy house, Thy holy temple. By terrible things wilt thou answer us in righteousness, O God of our salvation, Thou that art the confidence of the ends of the earth, And of them that are afar off upon the sea.”

God is here praised:

(a)    because He hears prayers (Psalms 65:2)

(b)    because He forgives sins (Psalms 65:3)

(c)    because He provides fellowship with Himself for His people “in His courts,” that is, in His presence in heaven, (Psalms 65:4), and

(d)    because He delivers His people from their enemies (Psalms 65:5).

“Praise waiteth for God… vows shall be performed” It may seem strange that “praise” and “vows” should thus be mentioned together, but McCaw’s explanation is excellent.

“The vows of Old Testament religion were not techniques of putting pressure on God or driving a bargain with him. They were a recognition that prayer for God’s blessing must go hand in hand with consecration, and that thanksgiving can never be merely verbal, but must receive concrete expression in lives and goods. Thus, both `praise’ and `vows’ are abundantly due to a bountiful God.”The New Bible Commentary, Revised, p. 490.

“O thou that hearest prayer” (Psalms 65:2). There is nothing more wonderful that can be known about God than this very fact that he answers our prayers. The Scriptures strongly emphasize the Christian’s duty to pray. “Ask and it shall be given you; seek and ye shall find, knock and it shall be opened unto you”: “Men ought always to pray and not to faint”; “Whatsoever ye shall ask of the Father in my name, he will give you”; “Ask and ye shall receive, that your joy may be full”; “The effectual fervent prayer of a righteous man availeth much.” All of these commandments are the precious words of the New Testament.

“Unto thee shall all flesh come” Some would restrict this mention of “all flesh” to mean “all Israel,” but it appears to us that, coupled with, “the ends of the earth” (Psalms 65:5) and the “uttermost parts” (Psalms 65:8), there is an echo here of the promise to Abraham that “all the families of the earth” were to be blessed in the Seed Singular of that patriarch, even in Jesus Christ.

Leupold cited these words, “As an obvious protest against an unwholesome exclusivism into which Israel of old might have been in danger of falling.”H. C. Leupold, p. 474. Indeed it was such an exclusivism that led to the Jewish hatred of Paul and his mission to the Gentiles, and which was also the key element in their violent rejection of Christianity.

“Iniquities… thou wilt forgive them” These words also are a prophecy of a time yet future when the psalmist wrote; because the forgiveness of sins was given by Jeremiah as one of the distinctive elements of the New Covenant (Jeremiah 31:31-35).

“Iniquities prevail against me… our transgressions” Note the “me” and “our” pronouns here, also that forgiveness was not given to the psalmist until it was simultaneously bestowed upon him and the nation. The truth behind this is that the actual expiation for sins did not occur in the Old Testament at all but at the Cross of Jesus Christ. Whatever “forgiveness” was available to God’s saints under the Old Covenant, it was tentative and not final. “There was a remembrance made of sins year by year” (Hebrews 10:3). All sins, both those of the Old Covenant and the New Covenant, were removed by the Atonement of Christ on Calvary, where he died, “for the sins of the whole world” (1 John 2:2).

It was in the spirit of prophecy alone that the psalmist could have written these words.

“Blessed is the man whom thou choosest” The psalmist here was probably thinking of the choice of Israel to be the Chosen People and to bring in the Messiah for the salvation all men, but the words are unlimited in their application. “Not only, `blessed is the nation’ (Psalms 33:12), but `blessed is the man,’ the particular man, how mean soever, whom God chooses, and causes him to approach God. Such a man is the happiest of mortals; he shall dwell in the courts of God, for he has been assured of divine favor and has received the pledge and the earnest of everlasting bliss.”Matthew Henry’s Commentary, Vol. III, p. 475.

“By terrible things in righteousness” This verse is a sequel to Psalms 65:2; and what is referred to is, “The terrible acts of God’s righteous judgments upon the enemies of Israel.”The Pulpit Commentary, Vol. 8-B, p. 29. In God’s dealings with Israel, there were many occasions which fit this description. The destruction of Pharaoh’s army in the Red Sea and the death of Sennacherib’s army of 185,000 men in a single night are two examples.

“Thou that art the confidence of all the ends of the earth” There is no way to avoid the application of these words to the entire human race. The God of Israel is indeed the God of all men, the only hope of salvation that our poor world has ever had, or ever shall have.

The inspired author of these words might have been trying in such words as these to awaken Israel to their God-given mission of enlightening all the world with the knowledge of the One God, a mission which, it seems, was never any big concern of the Chosen People, who stubbornly held to the conceit that they alone were the object of God’s love and concern.

The words of Psalms 65:5 here flatly declare that the only hope and confidence of the remotest man on earth is only in the God of Abraham, Isaac, and Jacob.

Barnes' Notes on the Whole Bible

By terrible things in righteousness wilt thou answer us - That is, By things suited to inspire us and all people with awe, or with a deep sense of thy majesty, thy power, and thy glory. The answer to their prayers would be in such a manner as deeply to impress their minds and hearts. God’s judgments on his foes, and the manner of his manifesting his favor to his people, would be such as to impress the mind with a deep sense of his own greatness. Yet all this would be in righteousness; in the infliction of a just sentence on the wicked; in direct interposition in favor of the righteous. The judgments of God on guilty people have been always such as to keep the world in awe; such as were adapted deeply to impress mankind with a sense of his own majesty and glory.

O God of our salvation - The God on whom our salvation, or our safety depends.

Who art the confidence of all the ends of the earth - Of all parts of the earth, the word “ends” being used on the supposition that the earth is a plain having appropriate limits. This allusion is often found in the Scriptures, the sacred writers speaking, as all men do, as things appear to be. Thus all philosophers, as well as other people, speak of the sun as rising and setting, which is, in itself, no more strictly accurate than it is to speak of the earth as if it had limits or boundaries. The word confidence as used here means that God is the source of trust, or, that all proper reliance, by all people, in all parts of the earth and on the sea, must be in him; that is, that there is no other on whom people can properly rely. It does not mean that all people actually repose such confidence in him, which would not be true - but that he is the only true source of confidence.

And of them that are afar off upon the sea - That is, of all men on sea and land. The seaman has no other source of security amidst the dangers of the deep than God. Compare Psalms 107:23-30. The language does not mean that all mariners actually do put their trust in God, but that they cannot confide in the winds and the waves - in the strength of their vessel - or their own power or skill in managing it - but that the true and only ground of trust is God.

Calvin's Commentary on the Bible

5Terrible things ⁽⁴⁵³⁾ in righteousness wilt thou answer to us He proceeds to illustrate, although in a somewhat different form, the same point of the blessedness of those who are admitted into the temple of God, and nourished in his house. He declares that God would answer his people by miracles or fearful signs, displaying his power; as if he had said, in deliverances as wonderful as those which he wrought for their fathers when they went out of Egypt. It is in no common or ordinary manner that God has preserved his Church, but with terrible majesty. It is well that this should be known, and the people of God taught to sustain their hopes in the most apparently desperate exigencies. The Psalmist speaks of the deliverances of God as specially enjoyed by the Jewish nation, but adds, that he was the hope of the ends of the earth, even to the world’s remotest extremities. Hence it follows, that the grace of God was to be extended to the Gentiles.

(453) The original word for terrible things “signifies sometimes terrible sometimes wonderful things, anything that exceeds in greatness or quality. In the latter sense we have it, Deuteronomy 10:21, when speaking of God, it is said, ‘He is thy praise, and he is thy God, that hath done for thee these great and terrible things,’ —great, exceeding, wonderful things; and those acts of mercy, and not of justice or punishment; and so here it appears to signify, being joined with answering us, or granting us, in answer to our prayers, (so ענת signifies to answer a request, to hear a prayer,) and with in righteousness, which frequently imports mercy The LXX. accordingly read it θαυμαστὸς, wonderful. ” —Hammond

Smith's Bible Commentary

Psalms 65:1-13

Psalms 65:1-13 is another psalm of David and this psalm looks forward to the glorious Kingdom Age when Jesus is reigning upon the earth. And so this is a prophetic psalm, going on in to the next age that is fast approaching.

Praise waiteth for thee, O God, in Zion: and unto thee shall the vow be performed. O thou that hearest prayer, unto thee shall all flesh come ( Psalms 65:1-2 ).

"Every knee shall bow, every tongue shall confess that Jesus Christ is the Lord, to the glory of God the Father" ( Philippians 2:10-11 ). "Unto thee all flesh shall come."

Iniquities prevail against me: as for our transgressions, thou shalt purge them away. Blessed is the man whom thou choosest, and causes to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple. By terrible things ( Psalms 65:3-5 )

And the word terrible here is an old English word that has lost or changed its meaning through time, so that now terrible to us has a whole different implications than it had when it was first translated. The word would better be translated now in our English word as awesome. So, because we think of terrible of something that is horrible and all, it doesn't give us the true idea of the Hebrew word. So wherever you read terrible, "His terrible acts," if you would translate that, "His awesome," it'll give you a much better indication of the Hebrew.

By awesome things in righteousness will you answer us, O God of our salvation; who art the confidence of all of the ends of the earth, and of them that are afar off upon the sea: Which by his strength setteth fast the mountains: being girded with power: Which stilleth the noise of the seas, and the noise of their waves, and the tumult of the people. They also that dwell in the uttermost parts are afraid at thy tokens: thou makest the outgoings of the morning and evening to rejoice. Thou visitest the earth, and waterest it: thou greatly enrichest it with a river of God, which is full of water: thou preparest them corn, when thou hast so provided for it. When thou waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makest it soft with showers: thou blessed the springing thereof. You crowned the year with thy goodness; and thy paths dropped fatness. They drop upon the pastures of the wilderness: and the little hills rejoice on every side. The pastures are clothed with flocks; and the valleys also are covered over with corn; they shall shout for joy, they also sing ( Psalms 65:5-13 ).

So the glorious Kingdom Age when the earth again is bringing forth abundantly to the glory of God. When Christ is reigning there in Zion and praise is being offered unto Him in the courts of His holy temple there in Jerusalem. How God, by His awesome work, has brought righteousness upon the earth, and now is filling the earth with fruit. The kingdom has come. "

Dr. Constable's Expository Notes

Psalms 65

This communal song of thanksgiving celebrates God blessing His people with a bountiful land (cf. Psalms 66-68). Other communal or community psalms of thanksgiving are 66, 107, 118, 124, and 129. The element that distinguishes a communal psalm of thanksgiving from an individual psalm of thanksgiving is "the use of plural pronouns or some other clear indicator that the congregation of Israel, rather than the individual, has gone through the crisis." [Note: Bullock, p. 163.] David explained that God hears prayer and atones for sin. This results in bounty for His people. God also helps them by His supernatural power.

Dr. Constable's Expository Notes

2. God’s power 65:5-8

David regarded answers to prayer as some of God’s awesome works (Psalms 65:5 a). These verses express God’s great power by citing a number of specific divine acts (Psalms 65:5 b-8). People from all over the world trust in Him because of His revelation in creation and in history (Psalms 65:5 b, Psalms 65:8 a).

"This idealistic portrayal of universal worship is typical hymnic hyperbole, though it does anticipate eschatological reality." [Note: The NET Bible note on 65:5.]

The raging seas (Psalms 65:7) represent the turbulent nations of the earth (cf. Psalms 46:2-3; Isaiah 17:12).

Gill's Exposition of the Whole Bible

[By] terrible things in righteousness wilt thou answer us,.... Not by afflictive dispensations of Providence, which, though disagreeable to flesh and blood, and are sometimes terrible to good men, when they apprehend the wrath of God in them, and look upon them as punishments for sin; yet these are consistent with the love of God to them, are for their spiritual good, and, when viewed in this light, they rejoice and glory in them; but as afflictions are not prayed for, nor to be prayed for, there being no direction for it, nor example of it, they cannot be considered as answers of prayer; but the Lord answers his people in this way, by inflicting judgments on their enemies: by such terrible things did he answer the Israelites at the Red sea, in the wilderness, and in the land of Canaan, Deuteronomy 10:17; and in this way will he answer his people in the destruction of antichrist and his followers, Revelation 6:9. Moreover, by "terrible things" may be meant things stupendous, marvellous, and even miraculous; and by such things does God sometimes answer his people, in destroying their enemies and saving them; and which are so called, because they inject horror and terror into their enemies, and fill them with fear and reverence of God: and which are done "in righteousness"; in faithfulness to his promises made to his people; in the exercise of his vindictive justice upon their enemies; in goodness, grace, and mercy to them, as "righteousness" sometimes signifies, as in Psalms 51:14; and not for their righteousness, who do not present their supplications to him for the sake of that; but for the righteousness of his Son, for the sake of which they are heard and answered;

O God of our salvation: not only temporal, but spiritual and eternal; which he has resolved upon, and chose his people to, and has settled the way and manner of, in which it should be brought about; has secured it in covenant for them, promised it in his word, sent his Son to obtain it, and his Spirit to give knowledge and make application of it; and from this character of his, and the concern he has in salvation, it may be concluded he will answer the prayers of his people for their good;

[who art] the confidence of all the ends of the earth; of all that dwell upon the continent, to the uttermost parts of the habitable world;

and of them that are afar off [upon] the sea: not only in ships upon the sea, but upon islands in the sea; and so the Targum,

"and of the islands of the sea, which are afar off from the dry land;''

and Kimchi and Ben Melech interpret it in the same manner; such snare the isles in which we live: this seems to refer to Gospel times, in which the Lord is not only the "confidence" or "hope of Israel", but of the Gentiles also; who are encouraged to hope in the Lord, and put their confidence in him, seeing with him there is forgiving mercy, and plenteous redemption; hath appointed Christ to be his salvation to the ends of the earth; has sent his Gospel into all the world declaring this; and Christ in it encourages all the ends of the earth to look unto him for salvation; and multitudes upon the continent, and in different isles, have been enabled to hope in him.

Henry's Complete Commentary on the Bible

To the chief musician. A psalm and song of David.

      1 Praise waiteth for thee, O God, in Sion: and unto thee shall the vow be performed.   2 O thou that hearest prayer, unto thee shall all flesh come.   3 Iniquities prevail against me: as for our transgressions, thou shalt purge them away.   4 Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple.   5 By terrible things in righteousness wilt thou answer us, O God of our salvation; who art the confidence of all the ends of the earth, and of them that are afar off upon the sea:

      The psalmist here has no particular concern of his own at the throne of grace, but begins with an address to God, as the master of an assembly and the mouth of a congregation; and observe,

      I. How he gives glory to God, Psalms 65:1; Psalms 65:1. 1. By humble thankfulness: Praise waiteth for thee, O God! in Zion, waits till it arrives, that it may be received with thankfulness at its first approach. When God is coming towards us with his favours we must go forth to meet him with our praises, and wait till the day dawn. "Praise waits, with an entire satisfaction in thy holy will and dependence on thy mercy." When we stand ready in every thing to give thanks, then praise waits for God. "Praise waits thy acceptance" the Levites by night stood in the house of the Lord, ready to sing their songs of praise at the hour appointed (Psalms 134:1; Psalms 134:2), and thus their praise waited for him. Praise is silent unto thee (so the word is), as wanting words to express the great goodness of God, and being struck with a silent admiration at it. As there are holy groanings which cannot be uttered, so there are holy adorings which cannot be uttered, and yet shall be accepted by him that searches the heart and knows what is the mind of the spirit. Our praise is silent, that the praises of the blessed angels, who excel in strength, may be heard. Let it not be told him that I speak, for if a man offer to speak forth all God's praise surely he shall be swallowed up,Job 37:20. Before thee praise is reputed as silence (so the Chaldee), so far exalted is God above all our blessing and praise. Praise is due to God from all the world, but it waits for him in Zion only, in his church, among his people. All his works praise him (they minister matter for praise), but only his saints bless him by actual adorations. The redeemed church sing their new song upon Mount Zion, Revelation 14:1; Revelation 14:3. In Zion was God's dwelling-place, Psalms 76:2. Happy are those who dwell with him there, for they will be still praising him. 2. By sincere faithfulness: Unto thee shall the vow be performed, that is, the sacrifice shall be offered up which was vowed. We shall not be accepted in our thanksgivings to God for the mercies we have received unless we make conscience of paying the vows which we made when we were in pursuit of the mercy; for better it is not to vow than to vow and not to pay.

      II. What he gives him glory for.

      1. For hearing prayer (Psalms 65:2; Psalms 65:2): Praise waits for thee; and why is it so ready? (1.) "Because thou art ready to grant our petitions. O thou that hearest prayer! thou canst answer every prayer, for thou art able to do for us more than we are able to ask or think (Ephesians 3:20), and thou wilt answer every prayer of faith, either in kind or kindness." It is much for the glory of God's goodness, and the encouragement of ours, that he is a God hearing prayer, and has taken it among the titles of his honour to be so; and we are much wanting to ourselves if we do not take all occasions to give him his title. (2.) Because, for that reason, we are ready to run to him when we are in our straits. "Therefore, because thou art a God hearing prayer, unto thee shall all flesh come; justly does every man's praise wait for thee, because every man's prayer waits on thee when he is in want or distress, whatever he does at other times. Now only the seed of Israel come to thee, and the proselytes to their religion; but, when thy house shall be called a house of prayer to all people, then unto thee shall all flesh come, and be welcome," Romans 10:12; Romans 10:13. To him let us come, and come boldly, because he is a God that hears prayer.

      2. For pardoning sin. In this who is a God like unto him?Micah 7:18. By this he proclaims his name (Exodus 34:7), and therefore, upon this account, praise waits for him, Psalms 65:3; Psalms 65:3. "Our sins reach to the heavens, iniquities prevail against us, and appear so numerous, so heinous, that when they are set in order before us we are full of confusion and ready to fall into despair. They prevail so against us that we cannot pretend to balance them with any righteousness of our own, so that when we appear before God our own consciences accuse us and we have no reply to make; and yet, as for our transgressions, thou shalt, of thy own free mercy and for the sake of a righteousness of thy own providing, purge them away, so that we shall not come into condemnation for them." Note, The greater our danger is by reason of sin the more cause we have to admire the power and riches of God's pardoning mercy, which can invalidate the threatening force of our manifold transgressions and our mighty sins.

      3. For the kind entertainment he gives to those that attend upon him and the comfort they have in communion with him. Iniquity must first be purged away (Psalms 65:3; Psalms 65:3) and then we are welcome to compass God's altars, Psalms 65:4; Psalms 65:4. Those that come into communion with God shall certainly find true happiness and full satisfaction in that communion.

      (1.) They are blessed. Not only blessed is the nation (Psalms 33:12), but blessed is the man, the particular person, how mean soever, whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts; he is a happy man, for he has the surest token of the divine favour and the surest pledge and earnest of everlasting bliss. Observe here, [1.] What it is to come into communion with God, in order to this blessedness. First, It is to approach to him by laying hold on his covenant, setting our best affections upon him, and letting out our desires towards him; it is to converse with him as one we love and value. Secondly, It is to dwell in his courts, as the priests and Levites did, that were at home in God's house; it is to be constant in the exercises of religion, and apply ourselves closely to them as we do to that which is the business of our dwelling-place. [2.] How we come into communion with God, not recommended by any merit of our own, nor brought in by any management of our own, but by God's free choice: "Blessed is the man whom thou choosest, and so distinguishest from others who are left to themselves;" and it is by his effectual special grace pursuant to that choice; whom he chooses he causes to approach, not only invites them, but inclines and enables them, to draw nigh to him. He draws them, John 6:44.

      (2.) They shall be satisfied. Here the psalmist changes the person, not, He shall be satisfied (the man whom thou choosest), but, We shall, which teaches us to apply the promises to ourselves and by an active faith to put our own names into them: We shall be satisfied with the goodness of thy house, even of thy holy temple. Note, [1.] God's holy temple is his house; there he dwells, where his ordinances are administered. [2.] God keeps a good house. There is abundance of goodness in his house, righteousness, grace, and all the comforts of the everlasting covenant; there is enough for all, enough for each; it is ready, always ready; and all on free cost, without money and without price. [3.] In those things there is that which is satisfying to a soul, and with which all gracious souls will be satisfied. Let them have the pleasure of communion with God, and that suffices them; they have enough, they desire no more.

      4. For the glorious operations of his power on their behalf (Psalms 65:5; Psalms 65:5): By terrible things in righteousness wilt thou answer us, O God of our salvation! This may be understood of the rebukes which God in his providence sometimes gives to his own people; he often answers them by terrible things, for the awakening and quickening of them, but always in righteousness; he neither does them any wrong nor means them any hurt, for even then he is the God of their salvation. See Isaiah 45:15. But it is rather to be understood of his judgments upon their enemies; God answers his people's prayers by the destructions made, for their sakes, among the heathen, and the recompence he renders to their proud oppressors, as a righteous God, the God to whom vengeance belongs, and as the God that protects and saves his people. By wonderful things (so some read it), things which are very surprising, and which we looked not for, Isaiah 64:3. Or, "By things which strike an awe upon us thou wilt answer us." The holy freedom that we are admitted to in God's courts, and the nearness of our approach to him, must not at all abate our reverence and godly fear of him; for he is terrible in his holy places.

      5. For the care he takes of all his people, however distressed, and whithersoever dispersed. He is the confidence of all the ends of the earth that is, of all the saints all the world over and not theirs only that were of the seed of Israel; for he is the God of the Gentiles as well as of the Jews, the confidence of those that are afar off from his holy temple and its courts, that dwell in the islands of the Gentiles, or that are in distress upon the sea. They trust in thee, and cry to thee, when they are at their wits' end, Psalms 107:27; Psalms 107:28. By faith and prayer we may keep up our communion with God, and fetch in comfort from him, wherever we are, not only in the solemn assemblies of his people, but also afar off upon the sea.