Psalm 65 (64):5Meaning & Commentary from the Church Fathers

4:13) Thus, only one man is received by Him, with Christ being the Head; for the Head of man is Christ. (1 Cor. 11:3) That blessed individual, who does not walk in the counsel of the wicked as described in various passages, is the one taken to Him. He is not distant from us; we exist in His members, governed by one Head and animated by one Spirit, longing for a common homeland.

What will He grant us? He promises to dwell in your courts, referring to Jerusalem, from which those starting to emerge from Babylon sing, “He shall dwell in Thy courts; we shall be filled with the good things of Thy House.” What are these good things of God's House? Beloved, let us envision a grand estate filled with abundance, richly adorned with countless treasures of gold and silver, featuring an impressive array of servants, horses, and livestock. The beauty of the structure itself delights us, with its art, marble, ceilings, columns, and chambers. While such possessions may entice, they ultimately represent the distractions of Babylon. Renounce these worldly desires, O citizen of Jerusalem; if you return, let not the allure of captivity tempt you. Have you already begun to exit? Do not look back; do not delay on the path. There are no foes urging you towards captivity and wandering: do not allow the deceitful words of the wicked to sway you. Instead, strive for the House of God and seek the goodness that it holds; do not covet what you are accustomed to desiring in your own home, in your neighbor's house, or in the abode of your benefactor.

This proclamation should also extend to every virtuous Christian endeavoring to lead a righteous life, who concludes his earthly journey in holiness, for he, having been chosen from among mankind, is welcomed by Christ into the heavenly Jerusalem, to the courts and dwellings of the just. Athanasius states that those perfected in virtue are deemed blessed and have attained the honor and reward of the highest calling. Furthermore, he notes that the prophet describes the one perfected in virtue as fortunate, akin to one who has ascended and received a crown. For God selects individuals ready to rise and complete their journey, and the victor is welcomed into heaven, invited to where He has prepared an inheritance for him in His courts. To the Apostles, He declared, "In My Father's house, there are many dwellings." We are to be filled with the abundant blessings of Your abode. The house of God includes both the earthly Jerusalem and the celestial realm. The houses of God also encompass local temples and churches. The blessings found in the house of God are divine teachings and all that brings joy and satisfaction to the soul. With these treasures, we shall find fulfillment, as stated by Athanasius, indicating that the riches of the Lord’s house consist of the various gifts of the Spirit.

It is evident that David experienced a deep yearning for God's temple, particularly during times when he could not find solace in it. His longing was so intense that, despite life's challenges preventing him from approaching the temple, he boldly sought to bring the temple closer to himself.

Due to political necessities, King David chose to make Jerusalem his residence. At that time, the tabernacle of God’s presence, established by Moses under divine command, was in Nob or possibly Gibeon. However, the core of this moveable temple, which contains the God-engraved tablets of the law, had been moved to Kirjath-jearim, in the house of Abinadab after being separated due to various circumstances. David was determined to bring the divine presence to Jerusalem, stating, "And thou shalt prepare a place for the tabernacle of God" (1 Chronicles 15:1). After facing some challenges, he succeeded in relocating the tabernacle so he could engage in prayer, worship, and sacrifice there for every festival, except when he felt a particular urge to seek deeper communion with the holy temple (1 Chronicles 15:1).

It is significant to note that even a man like David, who was filled with the Spirit of God as a prophet, recognized his need for the temple. He received a profound anointing from the Prophet Samuel in his youth: "And the Spirit of the Lord came upon David from that day onward" (1 Samuel 16:13). This holy example teaches us that those who are truly on the right path view the journey to God's temple as a joyous return to a loving father’s house. They understand that life's most precious moments are spent in His presence. The deprivation of communal prayer, worship, and sacraments within the temple is acutely felt; thus, those unable to physically attend the temple yearn for its presence to come to them.

What then can we infer about those who disregard the regulations of the house of God, believing they stand above common perspectives and can honor God more freely? Should we not conclude that they elevate themselves above the Prophet, who acknowledged the significance of adhering to the temple's statutes while feeling a compelling draw toward it? This elevated position is hardly enviable! In contrast, David provides us an example of the righteous who, despite facing the risk of not being able to draw close to God's sanctuary, exemplify a bold desire to do so.

It is important to recognize that this boldness can also inspire a sense of trepidation. There was a moment when David himself was frightened at the thought of having the temple near, exclaiming, “How shall the ark of the Lord come to me?” (2 Samuel 6:9). When he sought to bring the newly erected tabernacle in Jerusalem to the height of sacredness, he faced an incident that introduced error into the sacred task. Contrary to divine order, which instructed that only the high priest and priests could touch the ark, it was mistakenly placed upon a cart. During the journey, a Levite named Uzzah, in an attempt to stabilize the ark, reached out and touched it, resulting in his death while the ark remained unharmed. Stricken with fear, David left the ark in the house of Obed-Edom.

In considering Uzzah's tragic fate, we might ponder whether it was solely due to ritual violation or personal moral failings, but we must also question David's distress over this incident: he understood rightly the truth expressed by Moses when God said, "In those who come near Me I will be sanctified" (Leviticus 10:3). This means that those who draw closer to God’s presence must exhibit an awareness of holiness; failing to do so could lead to severe consequences. Moses approached God with fasting and purity, receiving the law upon Sinai and emanating such brightness that the people could not bear to look upon him. In contrast, Uzzah came too close to the holy presence without preparation, resulting in his sudden demise.

Therefore, it is wise to reflect: can we possess greater boldness than righteous David? Should we not share in the reverence he expresses and cry out, “How shall the ark of the Lord come to me?” How can I receive and keep the temple of God worthy? Is it sufficient only to approach the temple with the humility of a publican and a repentant heart, and if physically distant, to reach out to God from our private spaces, proclaiming: “When I come and appear before the presence of God,” allowing our tears of yearning to sustain our love for the temple?

The grace of God, in mysterious ways, has permeated this temple. Now is not the time to hesitate in fear regarding the acceptance of His sacred presence; it is a decisive responsibility to welcome it with reverence. Let us balance our courage with holy fear as we draw near to God's sanctuary, reflecting the profound love and honor it deserves. May we heed the lessons of David, who instilled both awe and peace within us through his experiences—after experiencing God’s judgment concerning the sanctuary, he was ultimately able to embrace and enjoy it throughout his life.

Let us celebrate the grace of the New Covenant, which surpasses the limitations of the old law. Where Moses established but one tabernacle and one temple, the grace of Christ builds a multitude of sacred places wherever believers gather and even allows the human heart to become a dwelling for the Divine. Those receiving this abundant gift should rejoice in the Lord and safeguard it with genuine reverence. As we approach our Lord Jesus Christ, who is graciously present, and His most pure Mother, who protects this sacred temple, let no irreverent hand or thought disturb what has been deemed holy. May the Lord bless this house as He did the house of Abinadab, for the sake of His own presence. Amen.

Since the promise of adoption and forgiveness was given only to those chosen, who formed the Church at that time, he thus proclaims, "Blessed is he whom thou hast chosen," recognizing as blessed those whom the Lord has welcomed into His Church, granting them this invaluable privilege and thereby affirming that election is not universal. He conveys this honor to the Jews alone, as God favored them among the nations, yet even this preference stems from God's singular grace. This division has now been dissolved, for God also extends His call to the Gentiles along with the Jews, even though the election is not shared equally by all. We are indeed blessed in Christ, our Advocate; in Him we place our trust, finding in God a merciful Father. Based on His merits, our prayers rise to Him as we call upon Him, saying, "Our Father who art in heaven." But where does such faith originate? Where comes this calling, if not from the unifying grace that brings those who were once estranged into close relationship with Him? Despite God choosing the descendants of Abraham as His special possession and granting them primacy through circumcision, it is evident that David did not perceive a distinction among the Jews themselves; not everyone among them was a true member of the Church, even if they entered the temple. He counts as chosen only those who approach God with pure hearts and clean hands, as stated in Psalm 14, rather than those who merely occupy a space in the temple by their outward means. Hence, the outcome of this aforementioned blessedness is revealed, stating, "We shall be fed with the good things of Thy house." This is understood as pertaining to the faithful alone. While hypocrites may also come to the house of the Lord, they return empty and idle, lacking spiritual sustenance. David identified himself with the faithful, having tasted that satisfaction which he describes. Thus, he refers to the temple as holy and marvelous in righteousness, praising also the outward supports of our wellbeing, which guide us toward spiritual blessings. God, who descended from heaven and nourished the people of Israel with manna, could similarly feed His servants today; however, He instead nourishes the souls of the faithful through the teachings of the law, sacrificial offerings, and other outward yet pious observances, which, although not to be overly emphasized, should not be disregarded. While this verse is certainly applicable to the earthly Jerusalem or the congregation of the faithful, it is even more fitting for our heavenly homeland, where we anticipate, through faith, to be satisfied with the goodness of the Lord's house, needing not to seek external sources of fulfillment. What could possibly be wanting in a house presided over by such a Master, who has created heaven and earth and encompasses all things? Holy is His temple, and wondrous in righteousness. Is it not extraordinary that we will dwell in God as in a house, and He will dwell within us as in a temple, as expressed in, "You will be in me, and I will be in you" (John 15:4), and "He who abides in love abides in God, and God abides in him" (1 John 4:16)? And if this reciprocal indwelling commences in our journey here, how much more splendidly will it be realized in that heavenly homeland.