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Commentary Index | Return to PrayerRequest.comKeil and Delitzsch Commentary - Psalms 65:5 - 65:5
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The praise of God on account of the lovingkindness which Israel as a people among the peoples has experienced. The future תַּֽעֲנֵנוּ confesses, as a present, a fact of experience that still holds good in all times to come. נֹורָאֹות might, according to Psa 20:7, as in Psa 139:14, be an accusative of the more exact definition; but why not, according to 1Sa 20:10; Job 9:3, a second accusative under the government of the verb? God answers the prayer of His people superabundantly. He replies to it גוראות, terrible deeds, viz., בְּצֶדֶק, by a rule which stringently executes the will of His righteousness (vid., on Jer 42:6); in this instance against the oppressors of His people, so that henceforth everywhere upon earth He is a ground of confidence to all those who are oppressed. “The sea (יָם construct state, as is frequently the case, with the retention of the å) of the distant ones” is that of the regions lying afar off (cf. Psa 56:1). Venema observes, Significatur, Deum esse certissimum praesidium, sive agnoscatur ab hominibus et ei fidatur, sive non (therefore similar to γνόντες, Rom 1:21; Psychol. S. 347; tr. p. 408). But according tot he connection and the subjective colouring the idea seems to have, מִבְטַח וגו is to be understood of the believing acknowledgment which the God of Israel attains among all mankind by reason of His judicial and redemptive self-attestation (cf. Isa 33:13; 2Ch 32:22.). In the natural world and among men He proves Himself to be the Being girded with power to whom everything must yield. He it is who setteth fast the mountains (cf. Jer 10:12) and stilleth the raging of the ocean. In connection with the giant mountains the poet may have had even the worldly powers (vid., Isa 41:15) in his mind; in connection with the seas he gives expression to this allegorical conjunction of thoughts. The roaring of the billows and the wild tumult of the nations as a mass in the empire of the world, both are stilled by the threatening of the God of Israel (Isa 17:12-14). When He shall overthrow the proud empire of the world, whose tyranny the earth has been made to feel far and wide, then will reverential fear of Him and exultant joy at the end of the thraldom (vid., Isa 13:4-8) become universal. אֹותֹת (from the originally feminine אֹות = ăwăjat, from אָוָה, to mark, Num 34:10), σημεῖα, is the name given here to His marvellous interpositions in the history of our earth. קַצְוֵי, Psa 65:6 (also in Isa 26:15), out of construction is קְצָוֹת. “The exit places of the morning and of the evening” are the East and West with reference to those who dwell there. Luther erroneously understands מוצאי as directly referring to the creatures which at morning and evening “sport about (webern), i.e., go safely and joyfully out and in.” The meaning is, the regions whence the morning breaks forth and where the evening sets. The construction is zeugmatic so far as בֹּוא, not יָצָא, is said of the evening sun, but only to a certain extent, for neither does one say נבוא ערב (Ewald). Perret-Gentil renders it correctly: les lieux d'où surgissent l'aube et le crepuscule. God makes both these to shout for joy, inasmuch as He commands a calm to the din of war.