Charles Ellicott Commentary Psalms 65

Praise waits ... —Literally, To you silence praise, which recalls Psalms 62:1 (see Note), but must be differently explained. To say, Praise is silence to you, is hardly intelligible. The Septuagint and Vulgate read differently, praise is comely. It is better to supply a conjunction: To you are quiet and praise, i.e., submissive expectation until the deliverance comes (Psalms 62:1), and then exulting praise.

Shall the vow. —Rather, Is the vow paid, i.e., by the praise just mentioned.

Unto thee shall all flesh come. — This has usually, and most truly, been taken as prophetic of the extension of the true religion to the Gentiles. But we must not let what was, in Divine providence, a fulfillment of the psalmist’s words, hide their intention as he himself was conscious of it. The psalm shows us the exclusiveness of Hebrew belief and, at the same time, the nobler and grander feelings which are from time to time found struggling against it. The peculiar privilege of Israel has been stated in the first verse. Silent, yet confident, waiting for Jehovah’s blessing, and then exultant praise for it (Tehillah). In this the other nations have no part; but all flesh may approach Jehovah in prayer (Tephillah). .

Iniquities. —Literally, Words (or, things) of iniquities, i.e., details of crime, or instances of wickedness. (Psalms 105:27; Psalms 145:5.)

Prevail. —Better, have prevailed, have overcome me, been too much for me. No doubt, though the pronoun is singular, we are to think of Israel at large here, confessing, by the mouth of the poet, its unworthiness of that Divine communion for which still (see next verse) God had chosen them. This is more in keeping with the general tone of the psalm than to refer the confession to an individual. The Septuagint and Vulgate give the pronoun in the plural.

There appears in this verse an antithesis between iniquity and transgression. The latter certainly sometimes seems to be applied in distinction to the violation of the covenant, and possibly the distinction is present here. The frailty and sin common to all flesh has not exempted Israel; but the chosen people have to mourn besides transgressions of their own law. These, however, will be by sacrifice purged away, and then, brought back into full covenant privilege, the offenders will approach the earthly dwelling-place of the Divine, and dwell there.

Blessed. —The ellipsis of the relative pronoun is common enough (see Psalms 34:8 and other examples), but here the antecedent is also lacking. Perhaps we should read, He whom you choose and bring near will dwell, and so on.

Courts. —From a root meaning to wall round; it is especially applied to the open space within the outer fence of the Tabernacle, or to the different courts of the Temple (Exodus 27:9; 1 Kings 6:36; 1 Kings 7:12).

We shall be satisfied. —Better, Let us be refreshed.

Your holy temple. —Literally, The holy of your temple, which might mean “the holiness of your temple.”

By terrible things. — Rather, wondrously, a noun used adverbially.

Wilt thou answer us. — Better, You do answer us; describing the usual course of God’s providence. The Septuagint and Vulgate make it a prayer: Hear us.

The conviction that God, the God of Israel’s salvation or deliverance, would answer wonderfully in righteousness, was, of course, based on the whole experience of the Divine dealings. Righteousness was recognised as the foundation on which the moral order rested.

The confidence of all the ends of the earth. — This might refer to Israel in exile; but it seems more in accordance with the general tenor of the psalm to give the words their widest range. Consciously or unconsciously the whole world rests in God.

Of them that are afar off upon the sea. — Literally, of the sea of those at a distance, i.e., of the farthest seas. (Compare to Isaiah 11:11: of the islands of the sea.)