Psalms 65:1

1Praise waiteth for thee, O God! in Zion Literally it runs, Praise is silent to thee, but the verb דמיה, dumiyah, has been metaphorically rendered first, to be at rest, then to wait. The meaning of the expression is, that God’s goodness to his people is such as to afford constantly new matter of praise. It is diffused over the whole world, but specially shown to the Church. Besides, others who do not belong to the Church of God, however abundantly benefits may be showered upon them, see not whence they come, and riot in the blessings which they have received without any acknowledgement of them. But the main thing meant to be conveyed by the Psalmist is, that thanksgiving is due to the Lord for his goodness shown to his Church and people. The second clause of the verse is to the same effect, where he says, unto thee shall the vow be performed; for while he engages on the part of the people to render due acknowledgement, his language implies that there would be ever remaining and new grounds of praise.

With the verse which we have been now considering, that which follows stands closely connected, asserting that God hears the prayers of his people. This forms a reason why the vow should be paid to him, since God never disappoints his worshippers, but crowns their prayers with a favorable answer. Thus, what is stated last, is first in the natural order of consideration. The title here given to God carries with it a truth of great importance, That the answer of our prayers is secured by the fact, that in rejecting them he would in a certain sense deny his own nature. The Psalmist does not say, that God has heard prayer in this or that instance, but gives him the name of the hearer of prayer, as what constitutes an abiding part of his glory, so that he might as soon deny himself as shut his ear to our petitions. Could we only impress this upon our minds, that it is something peculiar to God, and inseparable from him, to hear prayer, it would inspire us with unfailing confidence. The power of helping us he can never want, so that nothing can stand in the way of a successful issue of our supplications. What follows in the verse is also well worthy of our attention, that all flesh shall come unto God. None could venture into his presence without a persuasion of his being open to entreaty; but when he anticipates our fears, and comes forward declaring that prayer is never offered to him in vain, the door is thrown wide for the admission of all. The hypocrite and the ungodly, who pray under the constraint of present necessity, are not heard; for they cannot be said to come to God, when they have no faith founded upon his word, but a mere vague expectation of a chance issue. Before we can approach God acceptably in prayer, it is necessary that his promises should be made known to us, without which we can have no access to him, as is evident from the words of the apostle Paul, (Ephesians 3:12,) where he tells us, that all who would come to God must first be endued with such a faith in Christ as may animate them wig confidence. From this we may infer, that no right rule of prayer is observed in the Papacy, when they pray to God in a state of suspense and doubt. Invaluable is the privilege which we enjoy by the Gospel, of free access unto God. When the Psalmist uses the expression, all flesh, he intimates by these few words that the privilege which was now peculiar to the Jews, would be extended to all nations. It is a prediction of Christ’s future kingdom.