Psalm 66 (65):1Meaning & Commentary from the Church Fathers

The title of this psalm carries the message, "In the end is the song of the psalm of the resurrection." When the theme of the end arises in the recitation of the psalms, interpret it in light of Christ: as the Apostle states, "For the end of the law is Christ, unto righteousness to every one that believeth." (Rom. 10:4) Hence, as the Resurrection is celebrated here, listen closely to whose Resurrection it is, as revealed by His own will. The Resurrection that we Christians acknowledge has already occurred in our Head, and it is destined to happen for the members as well. Christ is the Head of the Church (Col. 1:18), and the Church comprises the members of Christ. What transpires in the Head will also be fulfilled in the Body.

In this psalm, the prophet emphasizes the invitation extended to the Gentiles and foretells the resurrection of their spirits, as indicated by the phrase, ‘He that lifteth up the poor from the earth’ (Psalm 112:7). It also presents the Apostles, who share the trials they faced while proclaiming the Gospel and the tribulations that led them to eternal joy. Additionally, the Psalm addresses the rejection experienced by the Jewish people.

This passage is absent from the Hebrew Scriptures and from other translations, including the Septuagint; it likely originated from a later source. The psalm was composed by the divinely inspired David for the captives in Babylon, who had ceased their pleas for liberation, as they were now journeying back home. Additionally, this psalm anticipates the salvation meant for the Gentiles.

This psalm is designated as 'at the end' due to the prophecy it encompasses, similar to several other psalms with the same phrase. It foretells the faith of the Gentiles and references the martyrs of Christ. We have discussed the significance of this psalm's song in the ninth chapter of the preface. The note in the title regarding the resurrection is akin to the liberation of the Jewish exiles from Babylon to Jerusalem; this psalm was composed for that moment, articulating the words each Jew might utter while traveling to Jerusalem. Additionally, this psalm holds relevance for every Christian who is transitioning from sin, having been wounded by the arrows of passions and ensnared by evil spirits, while moving towards repentance and righteousness.

To the conclusion, this is a song celebrating the resurrection. The term "resurrection" does not appear in the Hebrew scripture or in the early translation by the seventy interpreters; it may have been introduced by the Greeks, as certain phrases from this psalm are chanted on the day we commemorate Christ's resurrection. In this passage, the prophet encourages the entire nation of Israel to express gratitude and adoration to God for a remarkable grace, through which he highlights the other significant blessings that God has consistently bestowed upon His chosen people through the church.

Numerous scholars from both ancient and contemporary times have interpreted this psalm as a hymn of gratitude for liberation from Babylonian exile. While the term 'resurrection' is absent from both the Hebrew text and the Exaplae, it is present in the writings of many Church Fathers; it may have been incorporated into the psalm by those who connect it to Israel's release from captivity—a moral resurrection reflecting the restoration of Israel as a sovereign nation, which also serves as a foreshadowing of Christ's resurrection in the contexts of baptism and the final day of judgment.

Ultimately, there is an eternal hymn of praise to God in anticipation of the resurrection of the faithful. David, inspired by the Holy Spirit, crafted this psalm as a prophetic expression of gratitude to God, representing the people who returned from their exile in Babylon, which symbolizes demonic oppression. In this psalm, David particularly offers thanks for the fulfillment of the blessedness promised to all true believers, which comes after a conclusion to worldly suffering and tribulations. This fulfillment is linked to the resurrection of the faithful, expected to be fully realized at the end of time during the general resurrection (Hebrews). The dual nature of Christ—His humanity and the glory of His divinity—are celebrated together. "All the earth" encompasses all nations. As the Jewish people were liberated from Babylonian bondage, so too are all souls redeemed from the harsh torment of the devil through the Incarnation of God and the Savior.

The initial antiphon is derived from verses 2, 3, and 4 of Psalm 65, which extols God's compassion in liberating the Israelites from both Egypt and Babylon. A portion of this psalm is designated for the Paschal antiphon, undoubtedly due to its designation in the Greek and Slavonic Psalters as the psalm of resurrection. Moreover, the New Testament celebration of Pascha draws parallels to the Old Testament Passover, which was established to honor the redemption of the Israelite nation from their enslavement in Egypt, as referenced in verse 6.