psalm 65:1-13

Psalms II: Chapters 42–106 (King James Version) (Psalm 65: When You Have a Deep Sense of Gratitude for God’s Goodness,

psalms 65:1–13

Psalm 65:1–13 (NRSV)

1 Praise is due to you, O God, in Zion; and to you shall vows be performed, 2 O you who answer prayer! To you all flesh shall come. 3 When deeds of iniquity overwhelm us, you forgive our transgressions. 4 Happy are those whom you choose and bring near to live in your courts. We shall be satisfied with the goodness of your house, your holy temple. 5 By awesome deeds you answer us with deliverance, O God of our salvation; you are the hope of all the ends of the earth and of the farthest seas. 6 By your strength you established the mountains; you are girded with might. 7 You silence the roaring of the seas, the roaring of their waves, the tumult of the peoples. 8 Those who live at earth’s farthest bounds are awed by your signs; you make the gateways of the morning and the evening shout for joy. 9 You visit the earth and water it, you greatly enrich it; the river of God is full of water; you provide the people with grain, for so you have prepared it. 10 You water its furrows abundantly, settling its ridges, softening it with showers, and blessing its growth. 11 You crown the year with your bounty; your wagon tracks overflow with richness. 12 The pastures of the wilderness overflow, 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.

(65:1–13) Introduction: in his gospel, Luke records an incident where Christ encountered a group of ten men suffering from leprosy (Lu. 17:12–19). As He entered their village, these hopelessly afflicted men cried out to Jesus for help. Filled with compassion, the Lord graciously healed them.

Luke then noted a startling detail: of the ten lepers Jesus miraculously healed, only one paused to glorify God and express his gratitude to Jesus. The other nine hurried on without stopping to praise or thank the Lord for so powerfully changing their lives.

Sadly, we are too often like the nine ungrateful lepers. We cry out to God for help, and when He comes to our aid we fail to properly glorify and thank Him for what He has done for us.

Psalms 65–68 teach us to balance our petitions with praise. In the four previous psalms, David desperately cried out to God at a critical time in his life, most likely during Absalom’s revolt against him. Those who arranged the Hebrew hymnal strategically placed four psalms of thanksgiving and praise immediately after these intense pleas, showing us how to express our gratitude to God for His goodness. “It was meant that Psalms of pleading and longing should be followed by hymns of praise.”1

In His teachings, Jesus emphasized the importance of praising God in our prayers. His model prayer for His followers begins and ends with praise, with petitions included between (Mt. 6:9–13):

⮚ “Hallowed be thy name” (v. 9).

⮚ “Thine is … the glory, forever” (v. 13).

Psalm 65 is a hymn of thanksgiving praising God for both spiritual and physical blessings. Most commentators believe it was written for one of the Jewish harvest festivals, either the Feast of Unleavened Bread (Le. 23:4–14) or the Feast of Tabernacles (Le. 23:33–34). Bible teacher Warren Wiersbe notes that the phrase crown the year (v. 11) and the mention of atonement for sins (v. 3) point to the Feast of Tabernacles, which is held near the beginning of the Jewish year and is immediately preceded by the Day of Atonement.2 The performance of vows (v. 1), the answer of prayers (vv. 2, 5), and the mention of national turmoil (v. 7) suggest Psalm 65 was written after God delivered David and Israel from a threatening crisis.

Like ancient Israel, we today are the recipients of God’s rich blessings. He hears and answers our prayers, forgives our sins, and freely allows us into His presence. He meets our daily needs through His marvelous creation. We, like grateful Israel, ought to faithfully offer our sacrifices of praise to Him (He. 13:15). This is, When You Have a Deep Sense of Gratitude for God’s Goodness, 65:1–13.

1. Praise God and fulfill your commitments (vows) to Him (vv. 1–4).

2. Confess that God is your Savior, the hope of every person on earth (vv. 5–13).

1 (65:1–4) Praise God and fulfill your commitments (vows) to Him.

David announced to God that praise was awaiting Him in Zion. The people were assembling in Jerusalem where they would celebrate the LORD’s goodness and fulfill their commitments to Him. The vows that would be performed or paid were sacrifices promised to God in gratitude for His blessing and help (Ps. 50:14; 107:22). In conjunction with the Feast of Tabernacles, many commitments were fulfilled in gratitude to God for a fruitful harvest.

“Praise waiteth for thee, O God, in Zion” also prophetically points to that coming era when the Lord Jesus Christ will rule the earth from David’s throne in Jerusalem. Outstanding commentator Arno C. Gaebelein wrote,

“The Lord loves mount Zion (Psa. 78:68) and in the book of Isaiah it is written concerning the days when nations come to worship and turn their swords into plowshares, and their spears into pruning hooks, that “Out of Zion shall go forth the law, and the Word of the Lord from Jerusalem” (Is. 2:1–5).”3

a. Because He answers prayer: He is available to all who will come to Him (v. 2).

The people exalted God as the God who hears prayer. There is an implied contrast here between Israel’s God and the idols of the pagans, inanimate objects that could not answer prayers. Hear (shama) means more than to merely listen or give attention to. It is to hear effectively, to heed a request, to respond to what has been said. The people gathered to fulfill their vows to God because He had answered their prayers.

“Unto thee shall all flesh come” conveys the great truth that God is not available exclusively to the Jews but to all who come to Him (Ac. 10:35; Ro. 10:12). The statement is significant prophetically: it points to …

• the Gentiles’ coming to God for salvation (Is. 60:3; Lu. 2:32; Ac. 26:23)

• the coming kingdom of Christ, when people of all the earth will worship the LORD (Ps. 22:27–28; 86:9; Is. 45:23; 66:23; Zec. 14:16)

b. Because He redeems us, forgives our sins, Ep. 1:7 (v. 3).

God had answered Israel’s prayers in many areas, but these specific petitions are their prayers for forgiveness. Of God’s abundant blessings toward us, the greatest, without question, is atonement or forgiveness for our sins. Because of God’s immeasurable love for us, He gave His Son as the sacrifice for our sins (Jn. 3:16; Ro. 5:8). Through the substitutionary death of Jesus Christ, God redeems and forgives us (Ep. 1:7).

Purge them away (kaphar) is the Hebrew word for atone or to make atonement. It is the covering and taking away of sin through the offering of an acceptable sacrifice to God (see outlines and notes—Lev. 16:1–34; 23:26–32 for more discussion). If Psalm 65 is indeed a hymn for the Feast of Tabernacles, the Jews would have sung it immediately after the Day of Atonement. Accordingly, gratitude for God’s covering of their sins would be fresh in their hearts. The Hebrew word used here is an imperfect verb, meaning that it speaks of an incomplete action. The atonement for sin would remain incomplete until Jesus Christ offered Himself as the once-and-for-all sacrifice for the transgressions of all mankind (Ro. 5:11; He. 9:6–26; 10:1–12).

We cannot fully appreciate the greatness of God’s atonement until we fully comprehend the depth of our sin. “Iniquities prevail against me” is literally translated as words or matters of iniquity have prevailed against me. This statement expresses that we have been completely overcome by our sin and the guilt or consequences of it. We are totally defeated, hopeless and helpless apart from God’s grace. Matthew Henry explained what this, along with the incomparable blessing of God’s atonement, means to us:

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.4

c. Because He chooses to bless us (v. 4).

Out of His boundless love and grace, God chooses to bless those whose sins He has forgiven. We enjoy the wonderful privilege of living in His presence day by day. David reminded us of how incredibly blessed we are in being allowed to approach or draw near to God. Under the old covenant, God chose Israel as the people whom He would bring near to Him (De. 7:6). Under God’s new covenant of grace, we (Gentiles and Jews) who have trusted in Christ have been chosen to receive this same privilege (1 Pe. 2:9–10; Ep. 2:4–7).

In Old Testament times, the Hebrews alone were blessed with permission to dwell in God’s courts—the tabernacle and later the temple where God’s presence abided. We, however, are more greatly blessed: God has chosen to dwell within believers through His Holy Spirit (Ro. 8:9; 1 Co. 3:16). We are God’s house; therefore, we spend every moment of every day in His presence. When this life is over, we will instantly be transported into God’s heavenly abode (2 Co. 5:8). Later, after God’s plan for this earth has been fulfilled, He will make His dwelling place with us in the new heaven and the new earth (Re. 21:1–3).

From God’s presence—His house, His Holy Temple—all good things flow. He satisfies every longing of our souls, filling us so completely that we no longer thirst for the things of this world (Ps. 107:9; Mt. 5:6; Jn. 4:13–14; 6:35). In His infinite goodness, He meets every need of our hearts. Nothing this world can offer compares to the joy of being in God’s presence (Ps. 16:11).

Thought 1. Commentator J. J. Stewart Perowne’s excellent introduction to this passage applies it simply and effectively to our lives:

In Zion God is known, there He is praised and worshipt [sic]. He is the hearer of prayer; that is His very character, and therefore all flesh comes to Him. All who feel their weakness, all who need help and grace, seek it at His hand. It is true that they who thus come, come with the burden of sin upon them: their iniquities rise up in all their strength and might, and would thrust them away from the presence of the Holy One. But He Himself, in the plenitude [abundance] of His mercy, covers those iniquities, will not look upon them, and so suffers sinners to approach Him. And how blessed are they who, reconciled and pardoned, are thus suffered to draw nigh! Of that blessedness may we ourselves be partakers, may we be filled and satisfied therewith.5

“By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name” (He. 13:15).

“Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Pe. 2:5).

“Offer unto God thanksgiving; and pay thy vows unto the most High” (Ps. 50:14).

“So will I sing praise unto thy name for ever, that I may daily perform my vows” (Ps. 61:8).

“All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name” (Ps. 86:9).

2 (65:5–13) Confess that God is your Savior, the hope of every person on earth.

Once again, David emphasized the glorious truth that God is not exclusively Israel’s God (v. 2): He wants people everywhere to come to Him as Savior (Ac. 10:34–35). He is the confidence or hope of every person on earth, and He reaches out to all people with His goodness (Mt. 5:45; Ro. 2:4).

a. He answers our prayers by performing awesome deeds (v. 5).

Throughout Israel’s history, God had supernaturally answered the people’s prayers in ways they could never have imagined. Terrible things, more often translated as awesome deeds, are works that cause us to stand in awe of God—to fear, revere, and serve Him because of His mighty power (De. 10:19–21). The miracles God performed in delivering the Hebrews from Egyptian bondage stand as the leading example of God’s wonder-working power in behalf of His chosen people (Ps. 66:1–7; 106:22; 2 S. 7:23). As David previously stated, this same power is available to all who will come to God and call upon Him (v. 2).

b. He is the omnipotent, all-powerful Creator (v. 6).

Nowhere is God’s power demonstrated more clearly than in His magnificent creation. To those dwelling in Jerusalem, the mountains surrounding the city were the most obvious example of an omnipotent or all-powerful creator (Ps. 125:2). The mountains are set fast or firmly established; neither the strongest winds nor the most violent earthquakes can move them, for they are held in place by God’s strength and girded or clothed with His power.

c. He has demonstrated His power (vv. 7–13).

In addition to the majestic mountains so firmly anchored to the earth, the omnipotent God has demonstrated His power in a host of other ways. David mentioned three in this passage:

First, God has shown His power by ruling over the seas and the nations (v. 7). The raging seas are under God’s command; He stills the surging billows and waves (Ps. 107:29; 89:9). The roaring waters are a symbol of the people’s tumult or the nations’ turmoil (Is. 17:12–13). Once again, David spoke prophetically of the coming kingdom of Christ. Wars and conflicts never seem to cease, but when Jesus Christ returns, He will calm the storms and the strife among the nations just as He quieted the angry waves of Galilee (Mk. 4:35–41). Under His righteous rule, peace will reign on earth at last (Ps. 46:9; Is. 2:4; Mic. 4:3; Zech. 9:10).

Second, God displays His power through His many wonders that stir people universally to fear and stand in awe of Him (v. 8). Nature is filled with breathtaking marvels that serve as tokens or signs of God’s incredible power. Only the fool looks upon these amazing works and fails to recognize the hand of a wise, all-powerful, artistic creator (Ro. 1:20–22). In the farthest regions of the earth—everywhere the sun rises in the morning and sets in the evening—the glories of creation inspire people to rejoice in God and worship Him (Ps. 19:1).

The Message, a paraphrase of Scripture, effectively captures the spirit of this verse:

Far and wide they’ll come to a stop, they’ll stare in awe, in wonder. Dawn and dusk take turns calling, “Come and worship.”6

Third, God has demonstrated His power by establishing the laws of nature to nourish the land and to care for human life (vv. 9–13). In conjunction with the harvest festival, David eloquently described how God, in His infinite wisdom, designed the earth to supply life’s necessities. God brilliantly and lovingly provides:

⮚ Water to enrich the earth and fill the streams, thereby assuring the provision of food for His people (v. 9). To visit (paqad) means to attend to or provide oversight to. River of God most likely refers to the rains, which fall from the heavens (De. 11:10–11).

⮚ Rain to drench and soften the earth for plowing, thereby preparing the way to bless the crops (v. 10). “The ridges are the lines of earth thrown up by the action of the plough between the furrows.”7

⮚ A bountiful, overflowing harvest (v. 11). God’s gift of an abundant harvest was the crown or high point of the year. “Thy paths drop fatness” describes the farmers’ carts so filled to overflowing that some of the bounty spilled out onto the paths as the harvest was transported to the barns.

⮚ Lush green land and hills for wildlife (v. 12). God had so blessed the land that even the wilderness or desert, the uncultivated area, was green with sufficient growth to provide pastures (nawa) or habitations for the creatures who lived in the wild.

⮚ Rich pasturelands and grain for livestock (v. 13). Pastures (kar) are the meadows where livestock graze and are fattened. Nature itself seemed to praise God for His goodness, shouting for joy and singing.

Thought 1. Psalm 65 serves first as a thanksgiving psalm. As Paul taught, we should give thanks to God at all times for all things (Ep. 5:20; 1 Th. 5:18). However, many nations and cultures dedicate a special day each year to giving thanks to God. For example, Americans celebrate Thanksgiving in November, after the harvest season. Psalm 65 is appropriate for those special days and every other occasion of thanksgiving. We should always remember God’s goodness in providing for our salvation as well as for every other need of life.

Second, Psalm 65 is an evangelistic psalm. This present passage emphasizes in particular God’s goodness to all people (vv. 5–13). He is mankind’s only hope. And Jesus Christ died for all of us (Jn. 3:16; 2 Co. 5:14). Scripture plainly states that God reveals Himself—His existence and His power—to every person on earth through His creation (Ro. 1:20). As Psalm 65 teaches, God’s creation also reveals His goodness to all people, for He sends His rain on the unjust as well as the just (Mt. 5:45). Through His goodness, God seeks to draw people to Himself, leading them to repentance and faith in Christ (Ro. 2:4; 1 Ti. 2:4; 2 Pe. 3:9).

In summary, this psalm should stir us to …

• praise God and serve Him sacrificially

• be more aware of God’s goodness every day of our lives

• be more thankful to God and express our gratitude to Him daily

• point others to God’s goodness in hopes of bringing them to faith in Christ

“That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust” (Mt. 5:45).

“Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?” (Ro. 2:4).

“And again he saith, Rejoice, ye Gentiles, with his people. And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust” (Ro. 15:10–12).

“That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.… For through him we both have access by one Spirit unto the Father” (Ep. 2:12–13, 18).

“For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth” (1 Ti. 2:3–4).

“Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning” (Js. 1:17).