The Zondervan NIV Study Bible says in its introductory note to Psalms 65-68 that these are "four psalms dominated by the theme of praise and linked by the shared recognition that God's 'awesome' deeds evoke the wonder of 'all the earth' to join Israel in singing the praise of her God.... In these four psalms, the occasions--and reasons--for this universal praise include (1) God's mighty acts in maintaining the creation order and making it fruitful so that humans are richly blessed, and (2) God's saving acts in behalf of his people. These are significantly brought together here by alternating the focus; Psalm 65 and Psalm 67 speak of the former, and Psalm 66 and Psalm 68 speak of the latter. Thus, in this short series all of God's benevolent acts are brought into purview, and the whole human race is encompassed in the community of praise."

The framing psalms of this section, Psalm 65 and Psalm 68, are attributed to David. The interior psalms, Psalm 66 and Psalm 67 are anonymous. These are two of only four anonymous psalms in Book II. Yet since the first, Psalm 43 (attributed to David in the Septuagint), was most likely part of Psalm 42, there are probably only three anonymous psalms in Book II--66, 67 and 71. However, given their placement and the fact that Book II ends a few chapters later by referring to previous psalms as "prayers of David" (Psalm 72:20), it seems likely that these are all Davidic psalms--or at least ones he collected and used. The Septuagint attributes Psalm 71 to David.

Psalm 65, as The Nelson Study Bible says, "is a wisdom psalm and more particularly a creation psalm (as Psalm 19). It celebrates rainfall, sharing the mood of Psalm 104 in this regard. But this is also a prophetic psalm, although it is not always regarded as such. The prophetic element is signaled in the first verse, the vow of praise yet to be paid--that is, all creation is waiting to praise the Lord when He finally appears in glory (see Romans 14:10-11; Revelation 19:5). [See also the next psalm, 66:1-4.]....

"In the background of this psalm [65] is an idea not far from that of Paul in Romans 8:22, the groaning of creation for its release from the curse brought on it by humanity's [sin in the Garden of Eden] (Genesis 3:17). The point of the psalm is twofold: (1) Every good rain and every full harvest is a blessing from God, showing His delight in His creation. (2) A day of God's goodness is coming in which good rains and harvests will be greater than ever before" (introductory note on Psalm 65 and note on verse 1).

Yet there is more to it still. For in juxtaposing atonement for sin (verse 3), entry into God's temple courts (verse 4) and the abundance of rain and harvest to crown the year (verses 9-13), David seems to picture here the observance of the fall festival season in thanksgiving for the late summer and fall harvest as figurative of the future coming of God's Kingdom and the great spiritual harvest of humanity at that time. In Jewish interpretation, the crowning of the year (verse 11) refers to the civil new year, Rosh Hashanah or the Feast of Trumpets. As ancient Israelite coronations were accompanied by the blowing of the shofar or ram's horn, the blowing of the ram's horn at the Feast of Trumpets was seen as the crowning the year--and indeed this festival begins the sacred year's seventh month, which celebrates the fall harvest and pictures the culmination of God's plan for humanity's redemption and salvation.

Verses 2-3 refer to God providing atonement for all flesh--all people. The Nelson Study Bible notes on these verses: "David speaks of a coming day when sin will be dealt with fully, when redemption will be completely paid. This took place in the death and resurrection of Jesus Christ (see Ephesians 1:7)." However, Christ's sacrifice will not be generally applied to all mankind until the world at large repents, commencing after Jesus' return as symbolized in the Day of Atonement, which comes just nine days after the Feast of Trumpets. And Atonement itself serves as a prelude to the Feast of Tabernacles beginning five days later--also known as the Feast of Ingathering to emphasize its harvest theme (and to prefigure the ingathering of all humanity into a relationship with God, into His temple courts to dwell with Him forever).

When Jesus Christ returns, God will truly be "the confidence of all the ends of the earth" (verse 5). All mankind will understand His plan and His awesome and righteous deeds to save all people.

Even now God's power as displayed through nature elicits awe: "Those living far away fear your wonders" (verse 8, NIV). Yet this may also foretell the humbling of mankind at Christ's return through a series of global natural catastrophes He will bring. But even these will be to produce a harvest-a harvest of repentant people.

In verses 9-13 David cites God's comprehensive care for the earth-the rain (verses 9-10), the blessings on the pastures, hills, meadows and valleys. "Your paths drip with abundance" (verse 11b). The NIV translation replaces "paths" here with "carts." Green's Literal Translation says "tracks." The Nelson Study Bible says, "The picture is of wagon tracks across the heavens, where the 'cart' of God's mercies sloshes abundance on the earth below" (note on verses 11-13).

God's marvelous outpouring of material and spiritual blessings through the year were celebrated with great rejoicing during His annual festivals-particularly during the fall festivals. But those blessings and celebration are only a small foretaste of what awaits in the wonderful Kingdom of God to come.