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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.
"The discourses of unjust men have prevailed over us, and our iniquities You shall propitiate" [Psalm 65:3]....Every man, in whatsoever place he is born, of that same land or region or city learns the language, is habituated to the manners and life of that place. What should a boy do, born among Heathens, to avoid worshipping a stone, inasmuch as his parents have suggested that worship? From them the first words he has heard, that error with his milk he has sucked in; and because they that used to speak were elders, and the boy that was learning to speak was an infant, what could the little one do but follow the authority of elders, and deem that to be good which they recommended? Therefore nations that are converted to Christ afterwards, and taking to heart the impieties of their parents, and saying now what the prophet Jeremias himself said, "Truly a lie our fathers have worshipped, vanity which has not profited them" [Jeremiah 16:19] — when, I say, they now say this, they renounce the opinions and blasphemies of their unjust parents....There have led us away men teaching evil things, citizens of Babylon they have made us, we have left the Creator, have adored the creature: have left Him by whom we were made, have adored that which we ourselves have made. For "the discourses of unjust men have prevailed over us:" but nevertheless they have not crushed us. Wherefore? "Our impieties You shall propitiate," is not said except to some priest offering somewhat, whereby impiety may be expiated and propitiated. For impiety is then said to be propitiated, when God is made propitious to the impiety. What is it for God to be made propitious to impiety? It is, His becoming forgiving, and giving pardon. But in order that God's pardon may be obtained, propitiation is made through some sacrifice. There has come forth therefore, sent from God the Lord, One our Priest; He took upon Him from us that which He might offer to the Lord; we are speaking of those same first-fruits of the flesh from the womb of the Virgin. This holocaust He offered to God. He stretched out His hands on the Cross, in order that He might say, "Let My prayer be directed as incense in Your sight, and the lifting up of My hands an evening sacrifice." As ye know, the Lord about eventide hung on the Cross: [Matthew 27:46] and our impieties were propitiated; otherwise they had swallowed up: the discourses of unjust men had prevailed over us; there had led us astray preachers of Jupiter, and of Saturn, and of Mercury: "the discourses of ungodly men had prevailed over us." But what will You do? "Our impieties You will propitiate." You are the priest, You the victim; You the offerer, You the offering. [Hebrews 9:7] ...
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SUMMARY
Psalms 65:3 offers a profound and candid confession of human sinfulness, both individual and communal, juxtaposed with an unwavering declaration of trust in God's sovereign power to forgive and cleanse. The psalmist acknowledges the overwhelming nature of personal and corporate wrongdoing, recognizing that iniquities can "prevail" or overpower humanity, yet confidently asserts God's unique ability to "purge them away," thereby removing the barrier of sin and enabling access to His presence and blessings. This verse serves as a crucial theological pivot within a psalm predominantly focused on praise for God's abundant provision and faithfulness in creation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices. Confession is central, as the psalmist openly admits human weakness and sinfulness, setting a tone of humility before God. There is a clear Antithesis or Contrast between the overwhelming power of human sin ("iniquities prevail against me") and the infinitely greater power of God's grace and cleansing ("thou shalt purge them away"). This contrast highlights God's sovereignty and mercy as the only solution to humanity's predicament. The phrase "purge them away" carries a Metaphorical weight, drawing on the idea of cleansing or covering, which points to the sacrificial system and the removal of defilement. The shift from "me" to "our" demonstrates Synecdoche, where the individual's experience represents the collective experience of the community, acknowledging both personal and corporate dimensions of sin and forgiveness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 65:3 stands as a profound statement on the nature of sin and God's response to it, resonating deeply with core biblical doctrines. It affirms humanity's inherent sinfulness and inability to overcome its grip independently, a truth consistently echoed throughout Scripture. Yet, it simultaneously exalts God's character as the merciful and just One who provides the means for atonement and cleansing. This verse anticipates the broader biblical narrative of redemption, where God Himself takes the initiative to deal with sin, providing a covering or removal that allows for restored relationship. It underscores the necessity of divine intervention for human reconciliation, laying the groundwork for the ultimate act of propitiation.
REFLECTION AND APPLICATION
Psalms 65:3 offers timeless truths for believers today, calling us to a posture of humble honesty and confident trust. First, it compels us to confront the reality of our own sinfulness, recognizing that without God's intervention, our "iniquities prevail against" us. This is not an invitation to despair but a call to honest self-assessment, acknowledging our spiritual bankruptcy and desperate need for divine grace. Such humble confession is the essential first step towards experiencing God's transformative power. Second, the verse directs our gaze to God's unparalleled power and willingness to cleanse us. Despite the overwhelming nature of our transgressions, we are invited to place our complete trust in His promise to "purge them away." This assurance frees us from the crushing weight of guilt and shame, enabling us to approach God with confidence, not based on our merit, but on His unfailing mercy. Living in this assurance means embracing the freedom that comes from knowing our sins are truly dealt with, allowing us to worship and serve God with a pure heart.
Questions for Reflection
FAQ
Why does the psalmist use both "me" and "our" when referring to sin?
Answer: The shift from "me" ("Iniquities prevail against me") to "our" ("our transgressions") is significant. It demonstrates the psalmist's understanding that sin has both an individual and a corporate dimension. "Me" acknowledges personal accountability and the individual struggle with sin's power and guilt. "Our" broadens the confession to include the collective sins of the community, recognizing that Israel, as a covenant people, also stood in need of God's forgiveness. This dual perspective highlights that sin is not just a private matter but also affects the entire body of believers and their relationship with God. It underscores the comprehensive nature of God's cleansing power, which addresses both personal failings and the collective transgressions of His people.
How does God "purge away" sin, and what does this mean for us today?
Answer: The Hebrew word for "purge" (kâphar) is deeply connected to the concept of atonement. In the Old Testament, God primarily "purged away" sin through the sacrificial system, where the blood of animals was shed to make propitiation for sin, symbolically covering or removing it (as seen in Leviticus 17:11). This system, however, was temporary and pointed to a greater, ultimate sacrifice. For us today, God "purges away" sin definitively through the atoning work of Jesus Christ. His death on the cross was the perfect and final sacrifice, making full propitiation for the sins of humanity. When we confess our sins and trust in Christ, His blood cleanses us, removing our guilt and reconciling us to God (as taught in 1 John 1:7 and Hebrews 10:10-14). This means our forgiveness is not earned but freely given through Christ's finished work.
CHRIST-CENTERED FULFILLMENT
Psalms 65:3 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The psalmist's cry, "Iniquities prevail against me: [as for] our transgressions, thou shalt purge them away," perfectly encapsulates humanity's desperate need for a divine solution to the problem of sin, a solution that the Old Covenant sacrificial system could only foreshadow. While the kâphar (purging/atonement) of the Old Testament rituals provided a temporary covering for sin, it was Jesus, the Lamb of God, who truly "takes away the sin of the world." He is the ultimate High Priest who entered the heavenly sanctuary once for all, not with the blood of goats and calves, but with His own blood, securing an eternal redemption. Through His crucifixion, Jesus became the propitiation for our sins, meaning He fully satisfied God's righteous wrath against sin, thereby purging them away completely. Thus, the confident declaration of the psalmist is realized in the New Covenant: through faith in Christ, our overwhelming iniquities and rebellious transgressions are not merely covered, but irrevocably removed, allowing us to draw near to God with a true heart in full assurance of faith.