Psalms 65:4-13

4 Blessed is he whom thou dost choose and bring near, to dwell in thy courts! We shall be satisfied with the goodness of thy house, thy holy temple!

5 By dread deeds thou dost answer us with deliverance, O God of our salvation, who art the hope of all the ends of the earth, and of the farthest seas;

6 who by thy strength hast established the mountains, being girded with might;

7 who dost still the roaring of the seas, the roaring of their waves, the tumult of the peoples;

8 so that those who dwell at earth's farthest bounds are afraid at thy signs; thou makest the outgoings of the morning and the evening to shout for joy.

9 Thou visitest the earth and waterest it, thou greatly enrichest it; the river of God is full of water; thou providest their grain, for so thou hast prepared it.

10 Thou waterest its furrows abundantly, settling its ridges, softening it with showers, and blessing its growth.

11 Thou crownest the year with thy bounty; the tracks of thy chariot drip with fatness.

12 The pastures of the wilderness drip, the hills gird themselves with joy,

13 the meadows clothe themselves with flocks, the valleys deck themselves with grain, they shout and sing together for joy.

Psalms 65:4-13 Meaning and Commentary

To the chief Musician, A Psalm [and] Song of David. Some copies of the Septuagint and Vulgate Latin versions read "a song of Jeremiah and Ezekiel, "sung" by the people of the captivity, when they were about to come out;" and some copies have "Haggai": but though it is possible it might be sung upon that occasion, it is certain it was not then composed, but was written by David, as the genuine title shows: as for Jeremiah; he was not carried captive to Babylon, and Ezekiel died before the return of the people from it; nor is there anything in the psalm relating to that captivity. The title of it, indeed, in the Arabic version, is concerning the captivity of the people; which it seems to have taken from some Greek copy; and Kimchi and Arama interpret it of the captivity of the people of the Jews; but then they mean their present captivity, and their deliverance from it. According to the title of it in the Syriac version, the occasion of it was the bringing up of the ark of God to Sion; and Aben Ezra is of opinion that David composed the psalm at that time; or that one of the singers composed it at the building of the temple, and which he thinks is right, and perhaps is concluded from Psalm 65:1; and who also says it was composed in a year of drought; but it rather seems to have been written in a year of great plenty, as the latter part of it shows; and the whole seems to respect the fruitful, flourishing, and happy state of the church in Gospel times, for which it is a song of praise.