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Selected Verse: Psalms 65:5 - King James

Verse	Translation	Text
Ps 65:5	King James	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:

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
terrible things--that is, by the manifestation of justice and wrath to enemies, accompanying that of mercy to His people (Psa 63:9-11; Psa 64:7-9). the confidence--object of it. of all . . . earth--the whole world; that is, deservedly such, whether men think so or not.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

terrible things--that is, by the manifestation of justice and wrath to enemies, accompanying that of mercy to His people (Psa 63:9-11; Psa 64:7-9).

the confidence--object of it.

of all . . . earth--the whole world; that is, deservedly such, whether men think so or not.

Notes on the Bible, by Albert Barnes, [1834]
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 Psa 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.

Notes on the Bible, by Albert Barnes, [1834]

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 Psa 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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The praise of God on account of the lovingkindness which Israel as a people among the peoples has experienced. The future תּעננוּ confesses, as a present, a fact of experience that still holds good in all times to come. נוראות might, according to Psa 20:7, as in Psa 139:14, be an accusative of the more exact definition; but why not, according to Sa1 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., בּצדק, 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 (ים construct state, as is frequently the case, with the retention of the ) 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, מבטח 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; Ch2 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. אותת (from the originally feminine אות = ăwăjat, from אוה, to mark, Num 34:10), σημεῖα, is the name given here to His marvellous interpositions in the history of our earth. קצוי, Psa 65:6 (also in Isa 26:15), out of construction is קצות. "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 בּוא, not יצא, 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'o 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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The praise of God on account of the lovingkindness which Israel as a people among the peoples has experienced. The future תּעננוּ confesses, as a present, a fact of experience that still holds good in all times to come. נוראות might, according to Psa 20:7, as in Psa 139:14, be an accusative of the more exact definition; but why not, according to Sa1 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., בּצדק, 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 (ים construct state, as is frequently the case, with the retention of the ) 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, מבטח 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; Ch2 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. אותת (from the originally feminine אות = ăwăjat, from אוה, to mark, Num 34:10), σημεῖα, is the name given here to His marvellous interpositions in the history of our earth. קצוי, Psa 65:6 (also in Isa 26:15), out of construction is קצות. "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 בּוא, not יצא, 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'o 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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Righteousness - By virtue of thy faithfulness, and goodness. Wilt thou - Thou wilt graciously answer our prayers. The confidence - Thou art the stay and support of all mankind, by thy powerful and gracious providence.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
By terrible things in righteousness - The Vulgate joins this clause to the preceding verse: "Thy holy temple is wonderful in right eousness: 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.

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⁷ But God shall shoot at them with an arrow; suddenly shall they be wounded.
⁸ So they shall make their own tongue to fall upon themselves: all that see them shall flee away.
⁹ And all men shall fear, and shall declare the work of God; for they shall wisely consider of his doing.

⁹ But those that seek my soul, to destroy it, shall go into the lower parts of the earth.
¹⁰ They shall fall by the sword: they shall be a portion for foxes.
¹¹ But the king shall rejoice in God; every one that sweareth by him shall glory: but the mouth of them that speak lies shall be stopped.

²³ They that go down to the sea in ships, that do business in great waters;
²⁴ These see the works of the LORD, and his wonders in the deep.
²⁵ For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof.
²⁶ They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble.
²⁷ They reel to and fro, and stagger like a drunken man, and are at their wits' end.
²⁸ Then they cry unto the LORD in their trouble, and he bringeth them out of their distresses.
²⁹ He maketh the storm a calm, so that the waves thereof are still.
³⁰ Then are they glad because they be quiet; so he bringeth them unto their desired haven.

¹⁵ Thou hast increased the nation, O LORD, thou hast increased the nation: thou art glorified: thou hadst removed it far unto all the ends of the earth.

⁶ Which by his strength setteth fast the mountains; being girded with power:

¹⁰ And ye shall point out your east border from Hazarenan to Shepham:

⁴ The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: the LORD of hosts mustereth the host of the battle.
⁵ They come from a far country, from the end of heaven, even the LORD, and the weapons of his indignation, to destroy the whole land.
⁶ Howl ye; for the day of the LORD is at hand; it shall come as a destruction from the Almighty.
⁷ Therefore shall all hands be faint, and every man's heart shall melt:
⁸ And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces shall be as flames.

¹² Woe to the multitude of many people, which make a noise like the noise of the seas; and to the rushing of nations, that make a rushing like the rushing of mighty waters!
¹³ The nations shall rush like the rushing of many waters: but God shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind.
¹⁴ And behold at eveningtide trouble; and before the morning he is not. This is the portion of them that spoil us, and the lot of them that rob us.

¹⁵ Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff.

¹² He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.

²² Thus the LORD saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all other, and guided them on every side.

¹³ Hear, ye that are far off, what I have done; and, ye that are near, acknowledge my might.

²¹ Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

¹ To the chief Musician upon Jonathelemrechokim, Michtam of David, when the Philistines took him in Gath. Be merciful unto me, O God: for man would swallow me up; he fighting daily oppresseth me.

⁶ Whether it be good, or whether it be evil, we will obey the voice of the LORD our God, to whom we send thee; that it may be well with us, when we obey the voice of the LORD our God.

³ If he will contend with him, he cannot answer him one of a thousand.

¹⁰ Then said David to Jonathan, Who shall tell me? or what if thy father answer thee roughly?

¹⁴ I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well.

⁷ Some trust in chariots, and some in horses: but we will remember the name of the LORD our God.