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Commentary on Psalms 65 verses 1–5
The psalmist here has no particular concern of his own at the throne of grace, but begins with an address to God, as the master of an assembly and the mouth of a congregation; and observe,
I. How he gives glory to God, Psa 65:1. 1. By humble thankfulness: Praise waiteth for thee, O God! in Zion, waits till it arrives, that it may be received with thankfulness at its first approach. When God is coming towards us with his favours we must go forth to meet him with our praises, and wait till the day dawn. "Praise waits, with an entire satisfaction in thy holy will and dependence on thy mercy." When we stand ready in every thing to give thanks, then praise waits for God. "Praise waits thy acceptance" the Levites by night stood in the house of the Lord, ready to sing their songs of praise at the hour appointed (Psa 134:1, Psa 134:2), and thus their praise waited for him. Praise is silent unto thee (so the word is), as wanting words to express the great goodness of God, and being struck with a silent admiration at it. As there are holy groanings which cannot be uttered, so there are holy adorings which cannot be uttered, and yet shall be accepted by him that searches the heart and knows what is the mind of the spirit. Our praise is silent, that the praises of the blessed angels, who excel in strength, may be heard. Let it not be told him that I speak, for if a man offer to speak forth all God's praise surely he shall be swallowed up, Job 37:20. Before thee praise is reputed as silence (so the Chaldee), so far exalted is God above all our blessing and praise. Praise is due to God from all the world, but it waits for him in Zion only, in his church, among his people. All his works praise him (they minister matter for praise), but only his saints bless him by actual adorations. The redeemed church sing their new song upon Mount Zion, Rev 14:1, Rev 14:3. In Zion was God's dwelling-place, Psa 76:2. Happy are those who dwell with him there, for they will be still praising him. 2. By sincere faithfulness: Unto thee shall the vow be performed, that is, the sacrifice shall be offered up which was vowed. We shall not be accepted in our thanksgivings to God for the mercies we have received unless we make conscience of paying the vows which we made when we were in pursuit of the mercy; for better it is not to vow than to vow and not to pay.
II. What he gives him glory for.
1.For hearing prayer (Psa 65:2): Praise waits for thee; and why is it so ready? (1.) "Because thou art ready to grant our petitions. O thou that hearest prayer! thou canst answer every prayer, for thou art able to do for us more than we are able to ask or think (Eph 3:20), and thou wilt answer every prayer of faith, either in kind or kindness." It is much for the glory of God's goodness, and the encouragement of ours, that he is a God hearing prayer, and has taken it among the titles of his honour to be so; and we are much wanting to ourselves if we do not take all occasions to give him his title. (2.) Because, for that reason, we are ready to run to him when we are in our straits. "Therefore, because thou art a God hearing prayer, unto thee shall all flesh come; justly does every man's praise wait for thee, because every man's prayer waits on thee when he is in want or distress, whatever he does at other times. Now only the seed of Israel come to thee, and the proselytes to their religion; but, when thy house shall be called a house of prayer to all people, then unto thee shall all flesh come, and be welcome," Rom 10:12, Rom 10:13. To him let us come, and come boldly, because he is a God that hears prayer.
2.For pardoning sin. In this who is a God like unto him? Mic 7:18. By this he proclaims his name (Exo 34:7), and therefore, upon this account, praise waits for him, Psa 65:3. "Our sins reach to the heavens, iniquities prevail against us, and appear so numerous, so heinous, that when they are set in order before us we are full of confusion and ready to fall into despair. They prevail so against us that we cannot pretend to balance them with any righteousness of our own, so that when we appear before God our own consciences accuse us and we have no reply to make; and yet, as for our transgressions, thou shalt, of thy own free mercy and for the sake of a righteousness of thy own providing, purge them away, so that we shall not come into condemnation for them." Note, The greater our danger is by reason of sin the more cause we have to admire the power and riches of God's pardoning mercy, which can invalidate the threatening force of our manifold transgressions and our mighty sins.
3.For the kind entertainment he gives to those that attend upon him and the comfort they have in communion with him. Iniquity must first be purged away (Psa 65:3) and then we are welcome to compass God's altars, Psa 65:4. Those that come into communion with God shall certainly find true happiness and full satisfaction in that communion.
(1.)They are blessed. Not only blessed is the nation (Psa 33:12), but blessed is the man, the particular person, how mean soever, whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts; he is a happy man, for he has the surest token of the divine favour and the surest pledge and earnest of everlasting bliss. Observe here, [1.] What it is to come into communion with God, in order to this blessedness. First, It is to approach to him by laying hold on his covenant, setting our best affections upon him, and letting out our desires towards him; it is to converse with him as one we love and value. Secondly, It is to dwell in his courts, as the priests and Levites did, that were at home in God's house; it is to be constant in the exercises of religion, and apply ourselves closely to them as we do to that which is the business of our dwelling-place. [2.] How we come into communion with God, not recommended by any merit of our own, nor brought in by any management of our own, but by God's free choice: "Blessed is the man whom thou choosest, and so distinguishest from others who are left to themselves;" and it is by his effectual special grace pursuant to that choice; whom he chooses he causes to approach, not only invites them, but inclines and enables them, to draw nigh to him. He draws them, Joh 6:44.
(2.)They shall be satisfied. Here the psalmist changes the person, not, He shall be satisfied (the man whom thou choosest), but, We shall, which teaches us to apply the promises to ourselves and by an active faith to put our own names into them: We shall be satisfied with the goodness of thy house, even of thy holy temple. Note, [1.] God's holy temple is his house; there he dwells, where his ordinances are administered. [2.] God keeps a good house. There is abundance of goodness in his house, righteousness, grace, and all the comforts of the everlasting covenant; there is enough for all, enough for each; it is ready, always ready; and all on free cost, without money and without price. [3.] In those things there is that which is satisfying to a soul, and with which all gracious souls will be satisfied. Let them have the pleasure of communion with God, and that suffices them; they have enough, they desire no more.
4.For the glorious operations of his power on their behalf (Psa 65:5): By terrible things in righteousness wilt thou answer us, O God of our salvation! This may be understood of the rebukes which God in his providence sometimes gives to his own people; he often answers them by terrible things, for the awakening and quickening of them, but always in righteousness; he neither does them any wrong nor means them any hurt, for even then he is the God of their salvation. See Isa 45:15. But it is rather to be understood of his judgments upon their enemies; God answers his people's prayers by the destructions made, for their sakes, among the heathen, and the recompence he renders to their proud oppressors, as a righteous God, the God to whom vengeance belongs, and as the God that protects and saves his people. By wonderful things (so some read it), things which are very surprising, and which we looked not for, Isa 64:3. Or, "By things which strike an awe upon us thou wilt answer us." The holy freedom that we are admitted to in God's courts, and the nearness of our approach to him, must not at all abate our reverence and godly fear of him; for he is terrible in his holy places.
5.For the care he takes of all his people, however distressed, and whithersoever dispersed. He is the confidence of all the ends of the earth that is, of all the saints all the world over and not theirs only that were of the seed of Israel; for he is the God of the Gentiles as well as of the Jews, the confidence of those that are afar off from his holy temple and its courts, that dwell in the islands of the Gentiles, or that are in distress upon the sea. They trust in thee, and cry to thee, when they are at their wits' end, Psa 107:27, Psa 107:28. By faith and prayer we may keep up our communion with God, and fetch in comfort from him, wherever we are, not only in the solemn assemblies of his people, but also afar off upon the sea.
The soul has to depart from the tortuousness of this life and the defilements of the earthly body. It must hasten to those heavenly gatherings, although it is granted to the saints alone to reach them. There it shall sing praise to God. For in the lesson taken from the prophet we hear of those singing praise to God to the accompaniment of their harps, “Great and marvelous are your works, O Lord God almighty, just and true are your ways, O King of the ages. Who will not fear you, O Lord, and magnify your name? For you only are holy: for all nations will come and worship before you.” And it shall see your marriage feast, O Lord Jesus, wherein the bride is led from earthly to heavenly dwellings, as all sing in joyous accord, “All flesh shall come to you,” now no longer subject to the world but espoused to the Spirit, and shall look on bridal chambers adorned with linen, roses, lilies and garlands. For whom else are the nuptials so adorned? For they are adorned with the purple stripes of confessors, the blood of martyrs, the lilies of virgins and the crowns of priests.
What indeed is lacking to the one who possesses the good and has virtue always as his companion and ally? In what role of life is he not most powerful? In what poverty is he not rich? In what lowly status is he not noble? In what leisure not industrious? In what weakness not vigorous? In what infirmity not strong? In what quiet of sleep not active? Even when he is asleep, his own virtue does not forsake him. In what solitude is he not in a crowd? The happy life surrounds him, grace clothes him, the garment of glory makes him radiant. He is no less happy when at leisure than when he works, no less filled with glory when he sleeps than when he is awake, because he is no less safe and sound when sleeping than when he is awake. Now when can he appear to be on holiday? His mind is always at work. When can he appear to be alone? He is always with that good of which the psalmist says, “We shall be filled with the good things of your house.” When can he appear to be downcast? “His citizenship is in heaven.” When can he appear not to be handsome? He conforms himself to the likeness of the beautiful and only good; although weak in his members, he is strong in his spirit.
"Hearken," he says, "to my prayer, unto You every flesh shall come" [Psalm 65:2]. And we have the Lord saying, that there was given to Him "power over every flesh." [John 17:2] That King therefore began even now to appear, when there was being said, "Unto You every flesh shall come." "To You," he says, "every flesh shall come." Wherefore to Him shall "every" flesh come? Because flesh He has taken to Him. Whither shall there come every flesh? He took the first-fruits thereof out of the womb of the Virgin; and now that the first-fruits have been taken to Him, the rest shall follow, in order that the holocaust may be completed. Whence then "every flesh"? Every man. And whence every man? Have all been foretold, as going to believe in Christ? Have not many ungodly men been foretold, that shall be condemned also? Do not daily men not believing die in their own unbelief? After what manner therefore do we understand, "Unto You every flesh shall come"? By "every flesh" he has signified, "flesh of every kind:" out of every kind of flesh they shall come to You. What is, out of every kind of flesh? Have there come poor men, and have there not come rich men? Have there come humble men, and not come lofty men? Have there come unlearned men, and not come learned men? Have there come men, and not come women? Have there come masters, and not come servants? Have there come old men, and not come young men; or have there come young men, and not come youths; or have there come youths, and not come boys; or have there come boys, and have there not been brought infants? In a word, have there come Jews (for thence were the Apostles, thence many thousands of men at first betraying, afterwards believing [Acts 2:41]), and have there not come Greeks; or have there come Greeks, and not come Romans; or have there come Romans, and not come Barbarians? And who could number all nations coming to Him, to whom has been said, "Unto You every flesh shall come"?
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SUMMARY
Psalms 65:2 stands as a profound declaration of God's intimate accessibility and universal sovereignty, anchoring a psalm of thanksgiving for divine provision and power. It identifies the Lord as the faithful Hearer of prayer, establishing the foundational reason for all worship and praise. This verse then proclaims a future reality where all humanity, or indeed all creation, will ultimately acknowledge and approach Him, underscoring both His responsiveness to individual pleas and His ultimate authority over all existence.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey its profound message. Apostrophe is immediately evident in the direct address, "O thou that hearest prayer," which creates an intimate and personal tone, inviting the reader to join in addressing God directly. The phrase "all flesh" functions as synecdoche, where a part (flesh, representing human mortality) stands for the whole (all humanity or all living beings), emphasizing the universal scope of God's dominion and the eventual acknowledgment of His sovereignty by every creature. This universal coming can also be seen as a form of hyperbole if interpreted as a present reality, but more accurately, it functions as a prophetic declaration, pointing to an eschatological fulfillment. The entire verse serves as an affirmation of a divine attribute, proclaiming God's unique and fundamental character as both accessible and sovereign, thereby laying the groundwork for the subsequent praise and thanksgiving in the psalm.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 65:2 powerfully articulates the twin truths of God's accessibility and His universal dominion, themes deeply woven throughout the biblical narrative. The assurance that God "hears prayer" is a cornerstone of faith, providing the foundation for confident petition and intimate communion with the Creator. This divine attribute underscores His personal involvement in the lives of His creation, contrasting sharply with the silent and impotent idols of the nations. Furthermore, the declaration that "unto thee shall all flesh come" speaks to God's ultimate sovereignty, foretelling a future where every living being will acknowledge His rightful place, whether in worship, submission, or judgment. This eschatological vision provides hope for the ultimate triumph of God's kingdom and the universal recognition of His glory.
REFLECTION AND APPLICATION
Psalms 65:2 offers profound comfort and a powerful call to worship, reminding us of the unique nature of the God we serve. The declaration "O thou that hearest prayer" should ignite our confidence and persistence in prayer, knowing that our petitions do not fall on deaf ears. God is not a distant, indifferent deity, but one who actively inclines His ear to His children. This truth should motivate us to bring every concern, every joy, and every sorrow before Him, trusting in His attentive and responsive nature. Furthermore, the promise that "unto thee shall all flesh come" provides an ultimate horizon of hope. In a world often marked by rebellion and unbelief, this verse assures us of God's ultimate triumph and the universal acknowledgment of His sovereignty. This should inspire us to live lives that reflect His glory and to participate in His mission, knowing that one day, all will bow before Him. It challenges us to consider our own posture: are we willingly coming to Him now, or resisting the inevitable?
Questions for Reflection
FAQ
What does "all flesh" mean in the context of Psalms 65:2?
Answer: In Psalms 65:2, "all flesh" (Hebrew: kol basar) is a comprehensive biblical idiom that refers to all humanity or all living beings. While it often highlights human frailty and mortality when contrasted with God's eternal nature (e.g., Isaiah 40:6), in this context, it signifies the universal scope of God's dominion and the ultimate recognition of His sovereignty. It means that not just Israel, but all peoples, indeed all of creation, will eventually be drawn to God, whether in worship, submission, or judgment. This points to a future, eschatological reality where God's unique identity as the Hearer of prayer will be universally acknowledged.
How does God "hear" prayer, and does "hearing" imply answering every request positively?
Answer: When the Bible states that God "hears" prayer, it implies much more than just passive reception of sound. It signifies active attention, comprehension, and a responsive engagement. God hears with understanding and intention, meaning He perceives, considers, and acts upon our prayers according to His perfect will and wisdom. While God always hears, "hearing" does not automatically mean granting every request exactly as we desire. His answers may be "yes," "no," or "wait," always aligned with His sovereign plan, His perfect character, and our ultimate good. The assurance is that our prayers are never ignored or in vain, but are always received by a God who cares and is actively involved in His creation (e.g., 1 John 5:14-15).
Is Psalms 65:2 a command for all people to pray, or a prophecy about a future event?
Answer: Psalms 65:2 functions primarily as a prophetic declaration about a future reality, rooted in God's unchanging character. The phrase "unto thee shall all flesh come" speaks of an inevitable drawing near to God by all humanity. However, implicit within this prophecy is an invitation and encouragement for all people to come to God in prayer now. Because God is uniquely the "Hearer of prayer," He is the only one truly worthy of such universal approach. Therefore, while it foretells a future universal acknowledgment, it simultaneously serves as a powerful theological foundation for present-day prayer, inviting all to seek the God who listens and responds.
CHRIST-CENTERED FULFILLMENT
Psalms 65:2 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the preeminent "Hearer of prayer," not only as God incarnate but also as the one through whom all acceptable prayer ascends to the Father. Jesus Himself taught His disciples to pray, promising that whatever they asked in His name would be given (e.g., John 14:13-14). Moreover, Christ is the great High Priest who ever lives to make intercession for us (e.g., Hebrews 7:25), ensuring that our prayers are heard and presented before God. The declaration that "unto thee shall all flesh come" is powerfully realized in Christ's universal Lordship. The New Testament proclaims that every knee will bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. Jesus, through His atoning sacrifice and resurrection, has drawn all people to Himself (e.g., John 12:32), breaking down barriers and making it possible for "all flesh" – Jew and Gentile alike – to approach God through Him. Thus, the accessibility of God and the universal coming to Him, prophesied in this psalm, are fully accomplished in the person and saving work of our Lord Jesus Christ.