Psalm 65 (64):1Meaning & Commentary from the Church Fathers

At that time, there were prophets among the exiles living in Babylon, including Ezekiel. The nation awaited the fulfillment of Jeremiah's prophecy regarding the seventy-year period. When that time was completed, the temple—which had been laid waste—was restored, and a significant number of the exiles returned home. The apostle tells us that these events took place figuratively for them but were documented for our understanding, as we live in the latter days (1 Cor. 10:11). We must first recognize our state of captivity and then our liberation, understanding that we are in Babylon, where we are held, and looking toward Jerusalem, for which we yearn to return. These two cities serve as concrete representations in Scripture. The former Jerusalem, once populated by the Jews, is now desolate. Following the crucifixion of our Lord, judgment was executed against them by a severe punishment. Having been uprooted from their home, where they had furiously opposed their Healer, they were scattered among the nations, and the land was handed over to Christians. Thus, the Lord's words came to pass: “Because of this the kingdom shall be taken from you, and it shall be given to a nation doing justice” (Matt. 21:43). When the city leaders observed the throng following the Lord—who was proclaiming the kingdom of heaven and performing miracles—they feared that if He continued unhindered, they would lose both their city and their people to the Romans (John 11:48). In their desire to retain power, they orchestrated the death of the Lord, but in so doing, they ultimately lost their position. Therefore, this earthly city symbolized a particular eternal city in heaven. As the realities signified began to be preached more clearly, the shadow representing them was dispelled; hence, there is no longer a temple in the place which symbolized the future body of the Lord. We occupy the light, for the shadow has passed, yet we find ourselves still in a form of captivity: “while we, saith he, are in the body, we wander afar off from the Lord” (2 Cor. 5:6).

Consider the meanings of the names of these two cities: Babylon symbolizes confusion, while Jerusalem signifies peace. Observe the city of confusion to gain insight into the vision of peace; to endure in this state, we must yearn for it. What helps us discern between these two cities? Are they separable in any manner? They are intertwined, having existed together from the dawn of humanity, and they will continue to coexist until the end of the age. Jerusalem's origins trace back to Abel, while Babylon can be linked to Cain, with urban development emerging subsequently. Jerusalem was established in the land of the Jebusites, first known as Jebus (Hab. 18:28), when God's people were delivered from Egypt and brought into the promised land. In contrast, Babylon arose from the depths of Persia, which had long dominated the other nations. These two cities were constructed at pivotal moments to manifest the duality of two cities that began in ancient times and will endure until the end; ultimately, they must be distinguished at the final reckoning. We will see how they are intertwined when the Lord calls some to His right and others to His left, with Jerusalem on the right and Babylon on the left. The essence of these two cities is defined by two contrasting loves: love for God embodies Jerusalem, while love for the world corresponds to Babylon. Therefore, each individual must reflect on their affections to discern their citizenship; if one identifies as a citizen of Babylon, they should eliminate self-interest and cultivate charity. If one recognizes their citizenship in Jerusalem, they should endure their current captivity while hoping for freedom.

Let us, then, dear brethren, aspire to that city to which we belong, and let us sing of it and desire it. What joys are expressed in our songs? How can we reignite our love for the city we have forgotten during our prolonged stay in this life? Our Father has sent us messages from there; God has provided us with the Scriptures, which are meant to instill in us a longing to return. Unfortunately, in our love for this journey, we have faced our enemies with both our front and back toward our true homeland. What messages are conveyed in these songs?

Therefore, in Babylon, they yearned to sing, imploring God, "It is right to sing to You in Zion, and to You prayer will be offered in Jerusalem. Hear my prayer; to You all flesh will come." All the themes within the psalm resonate with those dwelling in Babylon, as they aspire to return and offer this hymn to God. The anticipation of the salvation of the Gentiles complements their longing for redemption.

Furthermore, I would like to add that Blessed Theodoret observed that this psalm bears the inscription "the song of Jeremiah and Ezekiel and of the people of the exodus before the exodus." He points out that this inscription does not appear in the Hebrew texts or other translations, suggesting that it was likely added by someone unaware of the historical context or the psalm's content, especially considering that Jeremiah did not go to Babylon. Instead, he was granted permission by God to remain in his homeland. Jeremiah recorded that he traveled to Taphanes in Egypt with many other Jews whom Nebuzardan had left behind: "And they went into Egypt, because they had not hearkened to the voice of the Lord, and had entered into Taphanes. And there was a word from the Lord unto Jeremiah in Taphanes, saying, Take for yourselves great stones" (Jeremiah 43:7-9). Thus, this passage pertains not to those departing from captivity but rather to those remaining in it. John Litin observes that the final five verses, starting with "Thou hast visited the earth, and made it drunk," imply that David penned this psalm following a period of abundant rains after a drought, hence its appropriateness during a season of dryness. This suggests that the account in the Synaxar claiming Jeremiah went to Babylon is unfounded. Additionally, Theodoret mentions that Jeremiah, having constructed a tall pillar and being enclosed within it, wrote his "Lamentations," expressing his sorrow for Jerusalem and the enslavement of its people. After composing this lament in his homeland, it seems he then went to Egypt. Athanasius remarks that in this psalm, David showcases the faith of the Gentiles who have come to believe in Christ and offers a prayer for them, indicating that they were once barren but have since become fruitful through their faith in Christ.

Hence, this psalm connects to Jeremiah and Ezekiel due to their roles as proclaimers of Israel’s return from Babylon to Jerusalem. For this reason, many interpret this psalm as a celebration of the restoration of the children of Israel to their homeland, categorizing it among the expressions of gratitude for the blessings bestowed upon them. On a spiritual level, it illustrates God's paternal affection for the church and the multitude of blessings that flow forth from it to the entire earth.