English · KJV

Psalm 65:2

“Praise, Atonement, and Access to God”Psalm 65:1–4

King James Version
O thou that hearest prayer, unto thee shall all flesh come.

Bible text: King James Version (1769 Blayney text) · Public domain

KJV (with Strong's)
O thou that hearest H8085 prayer H8605, unto thee shall all flesh H1320 come H935.

Bible text: King James Version with Strong's numbers · Public domain

Berean Standard Bible
O You who listen to prayer, all people will come to You.

Bible text: Berean Standard Bible · Public domain

American Standard Version
O thou that hearest prayer, Unto thee shall all flesh come.

Bible text: American Standard Version (1901) · Public domain

World English Bible Messianic
You who hear prayer, to you all men will come.

Bible text: World English Bible, Messianic edition · Public domain

Geneva Bible (1599)
Because thou hearest the prayer, vnto thee shall all flesh come.

Bible text: Geneva Bible (1599) · Public domain

Young's Literal Translation
Hearer of prayer, to Thee all flesh cometh.

Bible text: Young's Literal Translation · Public domain

King James Version — Interlinear
6 Hebrew words
  1. שֹׁמֵעַsho·Me·a'O [you who] hearH8085V-Qal-Prtcpl-msVerb Qal Participle Singular Masculine Absolute
  2. תְּפִלָּהte·fi·LahprayerH8605N-fsNoun Singular Feminine Absolute
  3. עָדֶיךָ'a·Dei·khato youH5704Prep ¦ 2msPreposition Definiteעָדֶיtoךָyou
  4. כָּלkolallH3605N-mscNoun Singular Masculine Construct
  5. בָּשָׂרba·SarfleshH1320N-msNoun Singular Masculine Absolute
  6. יָבֹאוּya·Vo·'uthey will comeH935V-Qal-Imperf-3mpVerb Qal Imperfect 3rd Plural Masculine
English is a literal word-by-word gloss of the Hebrew, not the KJV's wording. Why?

This is the original text the KJV's translators worked from — each Hebrew word with its own literal English meaning in this verse, prepared by scholars at Tyndale House, Cambridge. The KJV translates whole sentences, not word by word, so its wording differs: one Hebrew word can become several English words, and the KJV may choose “the LORD” where the gloss reads “Yahweh”. Both are faithful — they answer different questions. For the KJV's own rendering, switch to the KJV text.

Words in [ ] are added by the English.

Translation
Details
In the KJVVerse 14,863 of 31,102 · 47.8%

Study this verse

Written with AI assistance. Always check it against Scripture.

This verse

God is the one who hears prayer, and so all flesh, every mortal of every nation, will come to him.

“O thou that hearest prayer,”

God is addressed by what his people have found him to do, and his hearing is the reason for the praise of verse 1.

“unto thee shall all flesh come.”

Every mortal, of every nation, will come before him, and the God who hears prayer receives all who come to him now.

Passage studyPsalm 65:1–4

Praise Waits for the God Who Forgives

1To the chief Musician, A Psalm and Song of David. Praise waiteth for thee, O God, in Sion: and unto thee shall the vow be performed. 2O thou that hearest prayer, unto thee shall all flesh come. 3Iniquities prevail against me: as for our transgressions, thou shalt purge them away. 4Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple.

Summary

Psalm 65 is a song of thanksgiving. It goes on to praise God’s mighty acts over the seas and the earth (Psalm 65:5–8) and ends with rain, fertile land and harvest (Psalm 65:9–13). Its first four verses come before all of that, and they are about coming to God. Praise waits for him in Zion, and his people bring him there the vows they made. He is the God who hears prayer, and all flesh will come to him. Our sins overpower us, and he purges them away. And happy is the one he chooses and brings near to live in his courts, where his people are filled with the goodness of his house. God hears, God forgives, God brings near and God satisfies, and the praise of the whole psalm rests on these four things.

Praise waits for God in Zion

The heading “To the chief Musician” hands the psalm to the director of music, for the public worship of God’s people. “A Psalm and Song of David” names David as its writer and gives it two names: a mizmôwr, a psalm sung to stringed instruments, and a shîyr, a song for the voice.

“Praise waiteth for thee, O God, in Sion.” The word for praise, tᵉhillâh, comes from hâlal, to praise, and means praise spoken out, and also a hymn of praise. “Waiteth” translates dûwmîyâh, a word related to dâmâh, to be still. It means stillness, silence or quiet, and it also carries the sense of quiet expectation and trust. In the KJV, praise stands ready in Zion, waiting for God. Some English versions read “Praise is due to you”, and others take the word as silence, so that the quiet trust of God’s people before him is itself their praise. Each reading says that God is always worthy of praise and that his people stand ready to give it. The verse pictures praise as already there, still and ready, waiting for the one it belongs to.

Sion is Zion, Jerusalem and the hill where God chose to dwell among his people, the centre of Israel’s worship. Another psalm calls on Israel to “Sing praises to the LORD, which dwelleth in Zion” (Psalm 9:11), and David speaks of God inhabiting the praises of Israel (Psalm 22:3).

Paying the vow

“And unto thee shall the vow be performed.” A vow, neder, is a solemn promise made to God, or the thing promised. An Israelite often vowed in a time of trouble, asking God for victory or healing and promising an offering when he answered. A vow could also promise a service, or to abstain from something, as the Nazirite did (Numbers 6). God required a vow to be paid. The law says that a man who vows to the LORD must do all that came out of his mouth (Numbers 30:2), it warns against being slack to pay (Deuteronomy 23:21–23), and the Preacher says, “When thou vowest a vow unto God, defer not to pay it” (Ecclesiastes 5:4–5).

So the two halves of this verse belong together. The worshipper who comes to Zion with praise also comes to keep his word, and paying a vow there, before the gathered people, was itself thanksgiving for a prayer God had answered. Praise in words and the vow in deeds are offered to the same God in the same place.

The God who hears prayer

“O thou that hearest prayer” speaks to God directly and names him by what he does. The verb shâmaʻ means to hear and to listen, and often to heed and respond. When God hears, he attends to what is asked and acts on it. Prayer, tᵉphillâh, comes from pâlal, to intercede or pray. It covers intercession and supplication, and it can also mean a hymn, so every kind of speaking to God is included.

This is why praise waits for him in Zion and why vows are paid to him there: he has heard his people. The nations around Israel served idols, and the God of Israel is the one who listens when his people call. He promised them, “Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you” (Jeremiah 29:12).

Does God grant everything we ask?

God hears every prayer of his people and answers it in his wisdom and according to his will, so that his answer may be yes, no or wait. John writes that if we ask anything according to his will, he hears us, and that we then know we have the petitions we asked of him (1 John 5:14–15). Our prayers always reach a God who cares and who is at work in his world.

All flesh shall come

“Unto thee shall all flesh come.” Flesh, bâsâr, means the body, a mortal creature, and Scripture uses it of man in his frailty set beside God, as in “All flesh is grass” (Isaiah 40:6). Joined with “all” (kol), it means all mankind. Here it reaches past Israel to every people. Every person will in the end come to the God who hears prayer, whether in worship and prayer, in submission, or to stand before him in judgment. Isaiah sees all nations flowing to the mountain of the LORD’s house to be taught his ways, with the law going forth out of Zion (Isaiah 2:2–4), and Paul says that at the name of Jesus every knee shall bow (Philippians 2:10).

The verse is a promise about what will be, and it is also an open door now. The God who will receive all flesh is the God who hears prayer today, so anyone may come to him.

Iniquities prevail, and God purges them away

Verse 3 turns from praise to confession, and it is the heart of the passage. “Iniquities prevail against me.” Iniquity, ʻâvôn, means perversity or moral evil, together with the guilt it brings, and its root pictures something bent or twisted out of true. The verb “prevail”, gâbar, means to be strong and to get the upper hand. David’s sins have overpowered him, and he owns that he is helpless to master them by his own strength. Paul describes the same struggle with the sin that dwells in him (Romans 7:19–20).

“As for our transgressions” widens the confession. Transgression, peshaʻ, means rebellion, an act that defies an authority, and by extension the guilt of it. Its plural counts the separate acts, one rebellion after another. The confession moves from “me” to “our”, from David’s own iniquities to the rebellions of the whole people.

“Thou shalt purge them away.” The verb is kâphar, the word at the centre of atonement in the Old Testament. Its first sense is to cover, as with pitch, and in use it means to expiate, to pardon, to appease and to cancel. It is the verb of the Day of Atonement, when the priest made an atonement for the people “to cleanse you, that ye may be clean from all your sins before the LORD” (Leviticus 16:30). God is the one who acts. The sins had the upper hand over David, and God’s purging has the last word, dealing with them so fully that his people can come into his presence. The same hope runs through the Psalms and the prophets: “But there is forgiveness with thee, that thou mayest be feared” (Psalm 130:4), and “though your sins be as scarlet, they shall be as white as snow” (Isaiah 1:18).

Why does the verse say both “me” and “our”?

David confesses his own sin and his people’s together. “Me” owns his personal guilt and his own struggle, and “our” takes in the sins of Israel, a covenant people who all stood in need of God’s forgiveness. Sin is personal, it also touches the whole body of God’s people, and God’s cleansing reaches both.

How does God purge away sin?

Under the law God purged sin through sacrifice. The life of the flesh is in the blood, and God gave the blood upon the altar to make an atonement for souls (Leviticus 17:11), for “without shedding of blood is no remission” (Hebrews 9:22). Those sacrifices were repeated, and they pointed ahead to a greater one. Jesus is the Lamb of God, “which taketh away the sin of the world” (John 1:29). He entered the holy place once by his own blood, having obtained eternal redemption for us (Hebrews 9:12), he has entered heaven itself to appear in the presence of God for us (Hebrews 9:24), and by one offering he has perfected for ever those who are sanctified (Hebrews 10:10–14). Hebrews uses the psalm’s English word for his work: “when he had by himself purged our sins” (Hebrews 1:3). His blood cleanses us from all sin (1 John 1:7). Christ is the propitiation for our sins, who bore God’s righteous wrath against them, so the hope of verse 3 is fulfilled in him, and our forgiveness is freely given through his finished work.

Blessed is the one God brings near

“Blessed is the man whom thou choosest.” The word ʼesher means happiness or blessedness, and it is used as an exclamation, “how happy!” It is the happiness of the one God has favoured, and here it begins with God’s choice. The verb bâchar means to choose, to select or to prefer. Israel knew itself as a people God had chosen to be a special people to himself, above all the peoples of the earth (Deuteronomy 7:6). The one who is blessed here owes it all to God’s free choosing, a gift of his grace.

“And causest to approach unto thee.” The verb qârab means to approach, and in this form to bring near. God himself brings the chosen one close. In Israel nearness to God was carefully guarded. The priests alone served in the inner places, and only the high priest went into the most holy place, once a year, on the Day of Atonement. So for God to bring someone near was a great gift, and it comes straight after verse 3. The sins that stood between the people and God have been purged, and now God draws his chosen near.

“That he may dwell in thy courts.” To dwell, shâkan, is to settle, stay or live somewhere. The courts, châtsêr, are the enclosed yards around God’s house where his people gathered to worship. The chosen one comes to stay, and David longs for the same thing in another psalm: “One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life” (Psalm 27:4).

“We shall be satisfied with the goodness of thy house, even of thy holy temple.” To be satisfied, sâbaʻ, is to be filled, to have enough. The goodness, ṭûwb, is the good things of God’s house, bayith: his presence, his peace, and the blessings and provision he gives there. The house is then named again as his holy, qâdôwsh, temple, hêykâl, a word for a palace or a temple, the great house of the King. The verse begins with “the man” and ends with “we”, so the happiness of the one God brings near is shared by all his people together.

Is this verse about being saved or about living near God?

It speaks of both. God’s choosing and bringing near begin the relationship, and that is the start of salvation, which is wholly his gift. Dwelling in his courts and being satisfied with his goodness describe the life that follows, an ongoing fellowship with God and a deep contentment in him.

Where are God’s courts now?

Jesus spoke of the temple of his body when he said, “Destroy this temple, and in three days I will raise it up” (John 2:19–21). When he died, the veil of the temple was rent in twain from the top to the bottom (Matthew 27:51). Now we have boldness to enter the holiest by his blood, by the new and living way he opened through his flesh, so that we “draw near with a true heart in full assurance of faith” (Hebrews 10:19–22). God’s people are built up together as lively stones into a spiritual house (1 Peter 2:5). To dwell in God’s courts today is to live near him through faith in Christ, in prayer, in worship and in his word, with the Holy Spirit dwelling in us and among his gathered people. The satisfaction of verse 4 is found in Christ, who said, “I am the bread of life: he that cometh to me shall never hunger” (John 6:35), and who promised water that springs up into everlasting life (John 4:13–14).

How Christ fulfils the praise, the prayer and the vow

Jesus glorified the Father perfectly in his life, death and resurrection, and he came to fulfil the law and the prophets (Matthew 5:17). The obedience we vow to God and fall short of is kept in him, and we live under the better covenant of which he is the mediator (Hebrews 8:6). Through him we offer up spiritual sacrifices of praise and thanksgiving, acceptable to God by Jesus Christ (1 Peter 2:5). The Zion where praise waits points on to the heavenly city and to Christ himself as the true temple.

Christ also stands behind the hearing of verse 2. He promised that whatever we ask in his name he will do (John 14:13–14), and he ever lives to make intercession for those who come to God by him (Hebrews 7:25). The coming of all flesh begins in him as well. Lifted up on the cross, he draws all men to himself (John 12:32), Jew and Gentile alike, and through him all flesh may approach the God who hears.

What these verses give us

These four verses give us a God who is worthy of praise before a word is sung, who listens when his people pray, who purges away the sins that have mastered us, and who chooses people and brings them near to live with him. They also give us an order. The confession of verse 3 stands between the prayer of verse 2 and the nearness of verse 4, because the way into God’s courts runs through his forgiveness. A sinner whose iniquities prevail against him comes to the God who says “thou shalt purge them away”, and the end of that road is a house full of good things, where all his people are satisfied. The praise and the vows of verse 1 are the glad answer of people whom God has heard, forgiven and brought home.

Last revised

Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry wrote on whole passages, and this entry covers Psalm 65:1–5. He set out his notes in a four-level outline, kept here as he numbered it.

1662–1714 · 5 verses
Passage under commentPsalm 65:1–5
I. II. Main points1. 2. Sub-points(1.) (2.) Details[1.] [2.] Fine details

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, Psalm 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 (Psalm 134:1, Psalm 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, Revelation 14:1, Revelation 14:3. In Zion was God's dwelling-place, Psalm 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 (Psalm 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 (Ephesians 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," Romans 10:12, Romans 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? Micah 7:18. By this he proclaims his name (Exodus 34:7), and therefore, upon this account, praise waits for him, Psalm 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 (Psalm 65:3) and then we are welcome to compass God's altars, Psalm 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 (Psalm 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, John 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 (Psalm 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 Isaiah 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, Isaiah 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, Psalm 107:27, Psalm 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.

Historical interpretation

Historical reception

3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.

3 quotes · AD 397–430
Post-Nicene
400

Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.

d. AD 397Ambrose of MilanPost-NiceneSourceOn the Death of Satyrus 2.132
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.
d. AD 397Ambrose of MilanPost-NiceneSourceOn Jacob and the Blessed Life, Book 1
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.
d. AD 430Augustine of HippoPost-NiceneSourceExposition on Psalm 65
"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"?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

Continue studying Psalm 65:2 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.

Related study articles8