Psalm 65: Overview

The Christological significance of this psalm is made clear from its use in the Office on the feasts of the Epiphany, Easter and the Ascension, and at Mass during the Easter season (and after Epiphany).

St Augustine commented on the title as follows:

This Psalm has on the title the inscription, For the end, a song of a Psalm of Resurrection. When ye hear for the end, whenever the Psalms are repeated, understand it for Christ: the Apostle saying, For the end of the law is Christ, for righteousness to every one believing.  

In what manner therefore here Resurrection is sung, you wilt hear, and whose Resurrection it is, as far as Himself deigns to give and disclose. For the Resurrection we Christians know already has come to pass in our Head, and in the members it is to be. The Head of the Church is Christ, the members of Christ are the Church. That which has preceded in the Head, will follow in the Body. This is our hope; for this we believe, for this we endure and persevere amid so great perverseness of this world, hope comforting us, before that hope becomes reality.... 

The Jews did hold the hope of the resurrection of the dead: and they hoped that themselves alone would rise again to a blessed life because of the work of the Law, and because of the justifications of the Scriptures, which the Jews alone had, and the Gentiles had not. Crucified was Christ, blindness in part happened unto Israel, in order that the fullness of the Gentiles might enter in: as the Apostle says. The resurrection of the dead begins to be promised to the Gentiles also that believe in Jesus Christ, that He has risen again. Thence this Psalm is against the presumption and pride of the Jews, for the comfort of the Gentiles that are to be called to the same hope of resurrection.

Cassiodorus suggested that the psalm has four parts:

In contrast to the conviction of the Jews, who said that they alone before all men were to attain the life of the blessed, mother Church joyfully sings of the hope of a communal resurrection, interposing three diapsalms. In the first part she urges all to rejoice in the Lord's resurrection which will guarantee eternal rewards to all the faithful. In the second she invites all to join in meditation of God's works, so that a single attitude of belief may join together those whom a single re¬ward appeared to await. Thirdly she again warns the nations to bless the Lord, for though He proves us by differing afflictions He will still bring us to the repose of His pity. In the fourth place she again invites all to take heed from the sign of their liberation and to put more trust in the Lord, blessing Him since He has deigned to hear her prayer.

The text of the psalm

Vulgate	Douay-Rheims
In finem. Canticum psalmi resurrectionis.	Unto the end, a canticle of a psalm of the resurrection.
1  Jubiláte Deo, omnis terra, psalmum dícite nómini ejus: * date glóriam laudi ejus.	Shout with joy to God, all the earth, 2 sing a psalm to his name; give glory to his praise.
2  Dícite Deo: Quam terribília sunt ópera tua, Dómine! * in multitúdine virtútis tuæ mentiéntur tibi inimíci tui.	3 Say unto God, How terrible are your works, O Lord! In the multitude of your strength your enemies shall lie to you.
3  Omnis terra adóret te, et psallat tibi: * psalmum dicat nómini tuo.	4 Let all the earth adore you, and sing to you: let it sing a psalm to your name.
4  Veníte, et vidéte ópera Dei: * terríbilis in consíliis super fílios hóminum.	5 Come and see the works of God; who is terrible in his counsels over the sons of men.
5  Qui convértit mare in áridam, in flúmine pertransíbunt pede: * ibi lætábimur in ipso.	6 Who turns the sea into dry land, in the river they shall pass on foot: there shall we rejoice in him.
6  Qui dominátur in virtúte sua in ætérnum, óculi ejus super Gentes respíciunt: * qui exásperant non exalténtur in semetípsis.	7 Who by his power rules for ever: his eyes behold the nations; let not them that provoke him be exalted in themselves.
7  Benedícite, Gentes, Deum nostrum: * et audítam fácite vocem laudis ejus,	8 O bless our God, you Gentiles: and make the voice of his praise to be heard.
8  Qui pósuit ánimam meam ad vitam: * et non dedit in commotiónem pedes meos.	9 Who has set my soul to live: and has not suffered my feet to be moved:
9  Quóniam probásti nos, Deus: * igne nos examinásti, sicut examinátur argéntum.	10 For you, O God, have proved us: you have tried us by fire, as silver is tried.
10  Induxísti nos in láqueum, posuísti tribulatiónes in dorso nostro: * imposuísti hómines super cápita nostra.	11 You have brought us into a net, you have laid afflictions on our back: 12 You have set men over our heads.
11  Transívimus per ignem et aquam: * et eduxísti nos in refrigérium	We have passed through fire and water, and you have brought us out into a refreshment.
12  Introíbo in domum tuam in holocáustis: * reddam tibi vota mea, quæ distinxérunt lábia mea.	13 I will go into your house with burnt offerings: I will pay you my vows, 14 which my lips have uttered, and my mouth has spoken, when I was in trouble.
13  Et locútum est os meum, * in tribulatióne mea.	and my mouth has spoken, when I was in trouble.
14  Holocáusta medulláta ófferam tibi cum incénso aríetum: * ófferam tibi boves cum hircis.	15 I will offer up to you holocausts full of marrow, with burnt offerings of rams: I will offer to you bullocks with goats.
15  Veníte, audíte, et narrábo, omnes, qui timétis Deum: * quanta fecit ánimæ meæ.	16 Come and hear, all you that fear God, and I will tell you what great things he has done for my soul.
16  Ad ipsum ore meo clamávi, * et exaltávi sub lingua mea.	17 I cried to him with my mouth: and I extolled him with my tongue.
17  Iniquitátem si aspéxi in corde meo, *  non exáudiet Dóminus.	18 If I have looked at iniquity in my heart, the Lord will not hear me.
18  Proptérea exaudívit Deus, * et atténdit voci deprecatiónis meæ.	19 Therefore has God heard me, and has attended to the voice of my supplication.
19  Benedíctus Deus, * qui non amóvit oratiónem meam, et misericórdiam suam a me.	20 Blessed be God, who has not turned away my prayer, nor his mercy from me.

Scriptural and liturgical uses

NT references	Eph 1:12, 14 (v1); Jn 9:31, Jas 4:3 (17)
RB cursus	Wednesday Matins I, 4
Monastic/(Roman) feasts etc	Epiphany, Easter, Ascension
Responsories	Easter4&5:v10
Roman pre 1911	Wednesday Matins
Roman post 1911	1911-62: Thursday Matins . 1970:
Mass propers (EF)	Epiphany 2 IN (1-3), OF (1-2, 15); Lent 4 Wednesday, OF (7-8, 19); Easter 3, IN (1-2); Easter 4, OF (1-2, 15); Easter 5, IN (1), OF (7-8, 19)