Make a joyful shout to God, all the earth!
Sing to the glory of his name! Offer glory and praise!
Tell God, “How awesome are your deeds! Through the greatness of your power, your enemies submit themselves to you.
All the earth will worship you, and will sing to you; they will sing to your name.”
Come, and see God’s deeds— awesome work on behalf of the children of men.
He turned the sea into dry land. They went through the river on foot. There, we rejoiced in him.
He rules by his might forever. His eyes watch the nations. Don’t let the rebellious rise up against him.
Praise our God, you peoples! Make the sound of his praise heard,
who preserves our life among the living, and doesn’t allow our feet to be moved.
For you, God, have tested us. You have refined us, as silver is refined.
You brought us into prison. You laid a burden on our backs.
You allowed men to ride over our heads. We went through fire and through water, but you brought us to the place of abundance.
I will come into your temple with burnt offerings. I will pay my vows to you,
which my lips promised, and my mouth spoke, when I was in distress.
I will offer to you burnt offerings of fat animals, with the offering of rams, I will offer bulls with goats.
Come and hear, all you who fear God. I will declare what he has done for my soul.
I cried to him with my mouth. He was extolled with my tongue.
If I cherished sin in my heart, the Lord wouldn’t have listened.
But most certainly, God has listened. He has heard the voice of my prayer.
Blessed be God, who has not turned away my prayer, nor his loving kindness from me.
John Calvin 1540 · Public Domain On vv1, 3, 4, 5, 7, 8, 10, 13, 15, 17, 20 1. Shout unto God, all the earth The psalm…
1. Shout unto God, all the earth The psalm begins with this general declaration, which is afterwards reduced to particulars. He addresses himself to the whole world, and from this it would seem evident, that he predicts the extent to which the kingdom of God should reach at the coming of Christ. In the second verse the call is repeated with increasing vehemency, to stir up to the praises of God, such as might otherwise be remiss in the service. To sing the honor of his name, is an expression sufficiently obvious; meaning, that we should extol his sacred name in a manner suitable to its dignity, so that it may obtain its due and deserved adoration. But the clause which follows is rather ambiguous. Some think that it conveys a repetition of the same idea contained in other words, and read, set forth the glory of his praise. I prefer taking the Hebrew word signifying praise to be in the accusative case; rendering the words literally, make a glory his praise. And by this I understand him to mean, not as some do, that we should glory exclusively in his praises, but simply, that we highly exalt his praises, that they may be glorious. The Psalmist is not satisfied with our declaring them moderately, and insists that we should celebrate his goodness in some measure proportionably to its excellence.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 3, 5, 7, 9, 11, 13, 16, 18 He prophecieth that all nations shall come to the…
He prophecieth that all nations shall come to the knowledge of God, who then was only known in Judea.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–20 Psa 66:1 « To the chief Musician, A Song…
Psa 66:1 « To the chief Musician, A Song [or] Psalm. » Make a joyful noise unto God, all ye lands:
Ver. 1. Make a joyful noise unto God, all ye lands] Heb. All the earth; shout aloud for joy, as the people did at the return of the ark, so that the earth rang again. God shall one day show himself to be the God, not of Jews only, but of Gentiles also; these shall as well cry Christ as those Jews; these say Father, as those Abba. And as there was great joy in Samaria when the gospel was there first received, Act 8:8, so shall there be the like in all other parts of the earth.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14, 15, 16, 17, 18, 19, 20 Ye people of all nations, who have seen the…
Ye people of all nations, who have seen the wonderful power, and wisdom, and fidelity, and goodness of God in our deliverance, it becomes you to acknowledge it with admiration and rejoicing. Or,
all the land, or this land. But the former sense is more probable from Psa 66:4, where this word is so used. And it is very proper in this place, and usual in other places of Scriptures, to invite the Gentile world to the contemplation and celebration of God’s works to and for his people. See Deu 32:43; 1Ch 16:23,24.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 8, 13 I. In these verses the psalmist calls upon all…
I. In these verses the psalmist calls upon all people to praise God, all lands, all the earth, all the inhabitants of the world that are capable of praising God, Psa 66:1. 1. This speaks the glory of God, that he is worthy to be praised by all, for he is good to all and furnishes every nation with matter for praise. 2. The duty of man, that all are obliged to praise God; it is part of the law of creation, and therefore is required of every creature. 3. A prediction of the conversion of the Gentiles to the faith of Christ; the time should come when all lands should praise God, and this incense should in every place be offered to him. 4. A hearty good-will which the psalmist had to this good work of praising God. He will abound in it himself, and wishes that God might have his tribute paid him by all the nations of the earth and not by the land of Israel only. He excites all lands, (1.) To make a joyful noise to God. Holy joy is that devout affection which should animate all our praises; and, though it is not making a noise in religion that God will accept of (hypocrites are said to cause their voice to be heard on high, Isa 58:4), yet, in praising God, [1.] We must be hearty and zealous, and must do what we do with all our might, with all that is within us. [2.] We must be open and public, as those that are not ashamed of our Master. And both these are implied in making a noise, a joyful noise. (2.) To sing with pleasure, and to sing forth, for the edification of others, the honour of his name, that is, of all that whereby he has made himself known, Psa 66:2. That which is the honour of God's name ought to be the matter of our praise. (3.) To make his praise glorious as far as we can. In praising God we must do it so as to glorify him, and that must be the scope and drift of all our praises. Reckon it your greatest glory to praise God, so some. It is the highest honour the creature is capable of to be to the Creator for a name and a praise.
II. He had called upon all lands to praise God (Psa 66:1), and he foretels (Psa 66:4) that they shall do so: All the earth shall worship thee; some in all parts of the earth, even the remotest regions, for the everlasting gospel shall be preached to every nation and kindred; and this is the purport of it, Worship him that made heaven and earth, Rev 14:6, Rev 14:7. Being thus sent forth, it shall not return void, but shall bring all the earth, more or less, to worship God, and sing unto him. In gospel times God shall be worshipped by the singing of Psalms. They shall sing to God, that is, sing to his name, for it is only to his declarative glory, that by which he has made himself known, not to his essential glory, that we can contribute any thing by our praises.
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III. That we may be furnished with matter for praise, we are here called upon to come and see the works of God; for his own works praise him, whether we do or no; and the reason why we do not praise him more and better is because we do not duly and attentively observe them. Let us therefore see God's works and observe the instances of his wisdom, power, and faithfulness in them (Psa 66:5), and then speak of them, and speak of them to him (Psa 66:3): Say unto God, How terrible art thou in thy works, terrible in thy doings! 1. God's works are wonderful in themselves, and such as, when duly considered, may justly fill us with amazement. God is terrible (that is, admirable) in his works, through the greatness of his power, which is such, and shines so brightly, so strongly, in all he does, that it may be truly said there are not any works like unto his works. Hence he is said to be fearful in praises, Exo 15:11. In all his doings towards the children of men he is terrible, and to be eyed with a holy awe. Much of religion lies in a reverence for the divine Providence. 2. They are formidable to his enemies, and have many a time forced and frightened them into a feigned submission (Psa 66:3): Through the greatness of thy power, before which none can stand, shall thy enemies submit themselves unto thee; they shall lie unto thee (so the word is), that is, they shall be compelled, sorely against their wills, to make their peace with thee upon any terms. Subjection extorted by fear is seldom sincere, and therefore force is no proper means of propagating religion, nor can there be much joy of such proselytes to the church as will in the end be found liars unto it, Deu 33:29. 3. They are comfortable and beneficial to his people, Psa 66:6. When Israel came out of Egypt, he turned the sea into dry land before them, which encouraged them to follow God's guidance through the wilderness; and, when they were to enter Canaan, for their encouragement in their wars Jordan was divided before them, and they went through that flood on foot; and such foot, so signally owned by heaven, might well pass for cavalry, rather than infantry, in the wars of the Lord. There did the enemies tremble before them (Exo 15:14, Exo 15:15; Jos 5:1), but there did we rejoice in him, both trust his power (for relying on God is often expressed by rejoicing in him) and sing his praise, Psa 106:12. There did we rejoice; that is, our ancestors did, and we in their loins. The joys of our fathers were our joys, and we ought to look upon ourselves as sharers in them. 4. They are commanding to all. God by his works keeps up his dominion in the world (Psa 66:7): He rules by his power for ever; his eyes behold the nations. (1.) God has a commanding eye; from the height of heaven his eye commands all the inhabitants of the world, and he has a clear and full view of them all. His eyes run to and fro through the earth; the most remote and obscure nations are under his inspection. (2.) He has a commanding arm; his power rules, rules for ever, and is never weakened, never obstructed. Strong is his hand, and high is his right hand. Hence he infers, Let not the rebellious exalt themselves; let not those that have revolting and rebellious hearts dare to rise up in any overt acts of rebellion against God, as Adonijah exalted himself, saying, I will be king. Let not those that are in rebellion against God exalt themselves as if there were any probability that they should gain their point. No; let them be still, for God hath said, I will be exalted, and man cannot gainsay it.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–20 Make a joyful noise unto God,.... The Creator of…
Make a joyful noise unto God,.... The Creator of the ends of the earth; the Provider for all his creatures; and the Dispenser of the blessings of grace, under the Gospel dispensation, to men in all countries. The Messiah may well be thought to be intended, since the psalm refers to Gospel times; who is God over all, blessed for ever; to whom a joyful noise, shouts, and acclamations, are to be made by all his subjects, true believers in him, in all lands, as to their King; see Num 23:21; who is ascended on high, has led captivity captive; received gifts for then, and gives them to them; is enthroned on his Father's right hand, is crowned with glory and honour, where he reigns, and must reign, till all enemies are put under his feet; when his kingdom will be from sea to sea, and from the river to the ends of the earth: and upon the destruction of his enemies, and the enlargement of his kingdom in the latter day, voices will be heard in heaven, the church; and such joyful noises as are here exhorted and directed to, Rev 19:1. Moreover, such acclamations are suitable to him, as a victorious conqueror; who, at his death, overcame sin, Satan, the world, and death itself; and, by the ministry of the Gospel, went forth conquering, and to conquer; and has subdued many people in all nations, and caused his ministers to triumph in him in every place; and who, by his Spirit and grace, still continues to bring souls to a subjection to him, to dispossess Satan from them, to set up his throne in their hearts, and reign there, and to make them more than conquerors through himself that has loved them: of which there will be more numerous instances in the latter day; and all such are under great obligations to make a joyful noise unto him, or to express their joy and thankfulness in loud singing of his praises;
all ye lands; that is, all the inhabitants of the earth, as the Targum; not Judea, to which some restrain it, but the whole earth: for Christ is the Saviour of some, in all countries, of the children of God, that are scattered abroad throughout the whole world, for whom he is a propitiation. The Gospel has been sent to all nations, and preached to every creature; some in all lands have been converted, and made partakers of the blessings and privileges of the Gospel, and therefore have reason to be glad and make a joyful noise; and the more so, inasmuch as they were in a state of great darkness and ignorance before, without Christ, without hope, and without God in the world.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 6, 10, 11, 12, 15, 18 The psalmist calls on all people to praise God,…
The psalmist calls on all people to praise God, for his sovereign power over the whole creation, ver. 1-7. For his special favour to his people, ver. 8-12. Praises him for his goodness to himself in particular, ver. 13-20. To the chief musician, A song or psalm.
All lands - Ye people of all nations. He invites the Gentile world, to the contemplation and celebration of God's works.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1–20 The psalmist exhorts all to praise God for the…
PSALM LXVI
The psalmist exhorts all to praise God for the wonders he has
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wrought, 1-4;
calls on Israel to consider his mighty acts in behalf of their
fathers, 5-7;
his goodness in their own behalf, 8-12;
he resolves to pay his vows to God, and offer his promised
sacrifices, 13-15;
calls on all to hear what God had done for his soul, 15-20.
NOTES ON PSALM LXVI
There is nothing particular in the title of the Psalm. It is not attributed to David either by the Hebrew, Chaldee, Syriac, Septuagint, Vulgate, or AEthiopic. The Arabic alone prefixes the name of David. The Vulgate, Septuagint, AEthiopic, and Arabic, call it a psalm of the resurrection: but for this there is no authority. By many of the ancients it is supposed to be a celebration of the restoration from the Babylonish captivity. Others think it commemorates the deliverance of Israel from Egypt, their introduction into the Promised Land, and the establishment of the worship of God in Jerusalem.
Verse 1. Make a joyfull noise] Sing aloud to God, all ye lands - all ye people who, from different parts of the Babylonish empire, are now on return to your own land.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 4, 5, 7, 8, 10, 11, 13, 16, 18, 19 Psa 66:1-3. Make a joyful noise, &c. all ye…
Psa 66:1-3. Make a joyful noise, &c. all ye lands — Ye people of all nations, who have seen the wonderful power, wisdom, goodness, and faithfulness of God manifested in our deliverance, it becomes you to acknowledge it with admiration and joy. He invites the Gentile world to the contemplation and celebration of God’s works, to and for his people. Make his praise glorious — Praise him in an extraordinary and eminent degree, so as he may have much glory from you. Say, How terrible art those in thy works — To wit, to thine enemies, as it follows; through thy power shall thine enemies submit themselves unto thee — Hebrew, יכחשׁו לךְ, jechachashu lecha, shall lie unto thee; that is, profess subjection to thee, not sincerely and freely, but by constraint, and out of servile fear.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–20 Make a joyful noise unto God - literally, “Shout.”…
Make a joyful noise unto God - literally, “Shout.” It is a call for exultation and praise.
All ye lands - Margin, as in Hebrew, all the earth. The occasion was one that made universal exultation and praise proper. They who had been so deeply affected by the gracious interposition of God, could not but call on all the nations of the earth to unite with them in the expression of joy. The deliverance was so great that they wished all to rejoice with them (compare Luk 15:6, Luk 15:9); and the intervention of God in the case of his people, furnished lessons about his character which gave occasion to all men to rejoice.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 66
Psalms 66
To the chief Musician, A Song or Psalm
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Make a joyful noise unto God, all ye lands:
2 Sing forth the honor of his name:
Make his praise glorious.
3 Say unto God, How terrible art thou in thy works!
Through the greatness of thy power shall thine enemies submit themselves unto thee.
4 All the earth shall worship thee, and shall sing unto thee;
They shall sing to thy name. Selah.
5 Come and see the works of God:
He is terrible in his doing toward the children of men.
6 He turned the sea into dry land:
They went through the flood on foot:
There did we rejoice in him.
7 He ruleth by his power for ever;
His eyes behold the nations;
Let not the rebellious exalt themselves. Selah.
8 O bless our God, ye people,
And make the voice of his praise to be heard:
9 Which holdeth our soul in life,
And suffereth not our feet to be moved.
10 For thou, O God, hast proved us:
Thou hast tried us, as silver is tried.
11 Thou broughtest us into the net;
Thou laidst affliction upon our loins.
12 Thou hast caused men to ride over our heads;
We went through fire and through water: but thou broughtest us out into a wealthy place.
13 I will go into thy house with burnt offerings;
I will pay thee my vows,
14 Which my lips have uttered,
And my mouth hath spoken, when I was in trouble.
15 I will offer unto thee burnt sacrifices of fatlings,
With the incense of rams:
I will offer bullocks with goats. Selah.
16 Come and hear, all ye that fear God, and I will declare
What he hath done for my soul.
17 I cried unto him with my mouth,
And he was extolled with my tongue.
18 If I regard iniquity in my heart,
The Lord will not hear me:
19 But verily God hath heard me;
He hath attended to the voice of my prayer.
20 Blessed be God,
Which hath not turned away my prayer,
Nor his mercy from me.
EXEGETICAL AND CRITICAL
Its Contents and Composition.—An exhortation to the nations of the earth to praise God, the Almighty (Psa_66:1—4), introduces the exhortation to consider the mighty deeds of God in the deliverance of His people in ancient times (Psa_66:5-7). This is then followed by the exhortation to praise God for a deliverance of the people from trials recently endured (Psa_66:7-12). The Psalm now passes over from the plural to the singular, yet its turns of expression are so individual, e.g. Psa_66:16; Psa_66:18, that the supposition that the nation is personified is entirely untenable. The Psalmist speaks from his own soul and experience, yet as a member of the congregation here mentioned (Calvin, Geier, et al.). He expresses his design of bringing the promised offerings into the house of God (Psa_66:13-15), and concludes with an exhortation to the pious to listen to his narrative, how he called upon God, and God heard him, and this to the praise of God (Psa_66:16-20). There is no reason whatever to regard this second part as a special song of thanksgiving (Ewald). The similarity of Psa_66:16; Psa_66:5, and that of the structure of the strophes thus apparent, is in favor of the original unity of the Psalm. The person and age of the author remain undetermined in this, as well as the following Psalm, notwithstanding the dedication to the director. If עוֹלָם, Psa_66:7, meant the world (Chald., et al.), we would have evidence in favor of the Maccabean age (Paulus, Olsh., Hitzig), but the word has this meaning only with the Rabbins (Aben Ezra), whilst in the Old Testament this form is always elsewhere an accusative of time with the meaning, forever and ever. It is mere guess—work to think of the time of the dedication of the temple after the exile (Ruding., Rosenm. II., Ewald), or of the exile itself (Rabb., Flam., Rosenm. I.), or of the fall of the Assyrians (Von Leng.), or of the raising of the siege of Jerusalem in connection with Hezekiah’s sickness (Venema, Muntinghe, Köster). The title of the Sept. names it a resurrection Psalm, perhaps with reference to Psa_66:12 (Delitzsch). The Greek Church has retained this name.
Str. I. Psa_66:2. Give glory.—This is not to be taken as Jos_7:19, Isa_42:12; Jer_13:16, but as Ps. 29:12; Deu_32:3, in the sense of giving כָּבוֹד. For this word is placed immediately before, in the objective sense. Hence it cannot be rendered: give the honor (namely) to His praise (or: His renown), that is, make His praise glorious (most interpreters, [A. V.]). The sense can only be: recognize glory (or majesty) His renown. For this rendering it makes no difference whether the last words are regarded grammatically as the second object, or as in apposition, or as connected with the preceding words by an inserted “as.”
Psa_66:3. How terrible,etc.—This is related with the song in heaven, Rev_15:3 sq.—[Thine enemies dissemble to Thee.—Compare Psa_18:44. They yield unwilling, constrained, feigned homage.
Psa_66:4. Alexander: “This anticipation of universal homage to Jehovah is in strict accordance with the whole spirit and design of the Mosaic dispensation.”—C. A. B.]
Sir. II. Psa_66:6. They passed through the stream.—The stream is not the Euphrates (Stier, Hengstenberg), but the Jordan. For the reference is to miracles of ancient times, and not of the future, in which the miracle of the Jordan is to be repeated on a grander scale. In the latter case it would be as natural to think of the Nile, Zec_10:11, as the Euphrates, comp. Isa_11:15 sq.—[There we rejoiced in Him.—This is the rendering of Hupfeld, Delitzsch, Moll, et al. As Delitzsch remarks: “the congregation of all times is a solid unit.” The Psalmist brings these miracles of the past before his hearers, with such vividness that both speaker and hearers seem to be present and engaged in them as members of the chosen people. There is no reference to a possible repetition of these wonders in the future, as even Alexander, or in the present (Perowne).1
Psa_66:7. For ever.—As God has wrought His mighty works in the past, so does He govern now, and so will He in all future times. His government is an everlasting government.—His eyes keep watch upon the nations.—The affairs of His people are no less closely scrutinized by God now than of yore, when He led them through the Red Sea and the Jordan. He is the ever—watchful spy of Israel, searching the hearts of the nations to frustrate their evil plans.—C. A. B.]—The rebellious cannot raise (their heads).—This clause begins with אַל, and it cannot be changed for לֹא, or regarded as equivalent to it. Accordingly it does not express a prophecy (Kimchi, Luther, Geier, et al.), but a negative conclusion (Septuagint, Isaki, De Wette, Hengstenberg, et al.), either as a warning or as an expression of prevention. [The author supplies “heads,” as Psa_3:3; Psa_110:7; comp. Psa_75:5-6, where “horn” is used.—C. A. B.]
Str. 3 [Psa_66:9-10. Sets our souls in life,etc.—Delitzsch: “God has turned away from His people the danger of death and of falling; He has put their souls in life, that is, in the sphere of life; He has not left their feet to totter until they fall. For God has cast His people as it were into the smelting furnace or pot, in order to remove their dross by sufferings and preserve them—a favorite figure of Isaiah’s and Jeremiah’s, but likewise of Zec_13:9; Mal_3:3.”—C. A. B.]
Psa_66:11. Thou hast brought us unto the enclosure.—מְצִוּדָה is not a net (Sept. and most interpreters, [A. V.]), but a strong place or state of being enclosed (Aquila, Symm., Jerome, Isaki, Luther, Geier, et al.), with the article as here, a designation of the condition of David in the wilderness, 1Sa_22:4 sq.; 2Sa_5:17; 2Sa_23:24 (Hupfeld).—[Hast laid an oppressive burden on our loins.—Delitzsch: “The loins are mentioned, because in carrying heavy burdens, which have to be lifted by squatting down, the lower region of the spine is particularly employed.”—C. A. B.]
Psa_66:12. Hast made men to ride over our head.—This expression cannot be explained in accordance with Isa_51:23 (make his back a street for travellers), in behalf of the meaning “subdue, subjugate” (Clauss, Stier), as Psa_129:3, because the head is mentioned here; but in accordance with Deu_32:13; Isa_58:14 : drive or advance over the high places of the land, Deut. 33:39; Mic_1:3; Amo_4:13 (Kimchi, et al.). It is possible, however, to translate: ride on our heads (Calvin, Geier, and most interpreters); then there would be connected with the idea of subjugation that of hard and shameful treatment. This might be preferred for the reason that the riders are here called אֱנושׁ, and thus the contrast is brought into view between their proud and violent conduct, and their mortal, frail nature, Psa_9:19 sq.; Psa_10:18; Psa_56:1; Isa_51:12; 2Ch_14:10 (Delitzsch.)—We came into fire and water—and Thou hast brought us out into abundance.—[Delitzsch: “Fire and water, as Isa_43:2, are figurative of the changing perils of death in their extreme forms. Israel was near to being consumed and overwhelmed, but God brought him out to the richest abundance, to the exuberance of prosperity.”—C. A. B.] Many interpreters have objected to רְוָיָה (abundance, Psa_23:5), because the contrast to the condition of danger figuratively expressed in the previous line, would lead us to expect an expression, somewhat as: wide place (Chald., Symm.), or rest (Arabic, Æthiop.), or refreshment, enlivenment, recovery (Septuagint, Vulg., Syriac, Aquila). Hence the proposal to change the reading into רְוָחָה (Houbig., et al.)
Str. 4 [Perowne: “We have now the personal acknowledgment of God’s mercy, first, in the announcement on the part of the Psalmist of the offerings which he is about to bring, and which he had vowed in his trouble; and then, in the record of God’s dealing with his soul, which had called forth his thankfulness.”—C. A. B.]
Psa_66:14. To which my lips quickly opened.—The quick opening, literally tearing open of the lips refers to the involuntariness of the vow pressed out by necessity, not as Job_35:16, and Jdg_11:35, to the hasty vow.
Psa_66:15. Alongside of the lambs and bullocks universally used as animals of sacrifice, rams and goats are here mentioned. The former are mentioned only as the whole burnt—offerings of the high—priest, the prince of the tribe and the people, and as the thank—offering in the shelamim of Aaron, the people, the princes of the tribe, and the Nazarite (Num_6:14); the latter are never mentioned as whole burnt—offerings, but only in the shelamim of the princes of the tribes, Numbers 7. Thus apparently the עים introduces the shelamim brought in connection with the whole burnt—offerings (Delitzsch).
Str. 5 Psa_66:16-17. [Delitzsch: “The address goes forth, as in Psa_66:5; Psa_66:2, to the widest circles, to all who fear God, wherever they may be on earth. He would tell them all that God has caused him to experience in order that God might be glorified and they might be benefited.”—“He cried to God with his mouth (thus not only quietly within the soul, but loud and violently), and a hymn was under my tongue, that is, I was so sure of the hearing of my prayer, that I already had in readiness a song of praise (see Psa_10:7), which I would strike up when the implored help which was assured to me should come.”
Psa_66:18. If I had seen iniquity in my heart, the Lord would not have heard me.—Perowne: “Probably, if I had been conscious of iniquity in my heart, the assertion being that of freedom from anything like purposed deceit, as in Psa_17:1; Psa_32:2; or the phrase may mean, as the A. V. takes it: ‘If I had regarded iniquity,’ i.e., looked upon it with pleasure and satisfaction. Compare for this use of the verb (with the accusative) Job_31:26; Heb_1:13; Pro_23:31. For the general sentiment of the passage, comp. Job_27:8-9 : Isa_1:15; Isa_59:2-3; Joh_9:31; Joh_3:21.”—C. A. B.]
Psa_66:20. The closing clause is broken up by most interpreters into two clauses, either by a repetition of the verb in another meaning=who has not rejected my prayer and has not taken away His grace from me (Luther, J. H. Mich., De Wette, Stier), or without the repetition (=who has not removed) by the insertion of the words: “from Himself,” as a contrast to the closing words: from me (Isaki, Venema, Köster, Hengstenberg, Hitzig), comp. Amo_5:23; Job_23:12. But this is against the sense and the accents. Moreover the prayer is not=that which is asked for (Geier, Hupfeld), but the prayer as the contrast of silence (the ancient versions, Augustine, Delitzsch). The Psalmist rejoices that he can pray at all times, and that the grace of being heard is afforded him.
DOCTRINAL AND ETHICAL
1. God’s name has a majesty and a grandeur which constitutes His glory, and is worthy of being praised by the whole world. The enemies of God do this from fear, and therefore they are hypocritical, but those who truly reverence Him thereby testify their sincere thankfulness. “The glory of God is unworthily suppressed, if when He stands by us in misfortune, our deliverance is not followed by solemn thanksgiving” (Calvin).
2. That which is not conformed to the gracious will of God, must submit to His irresistible power; and God sees all. O that the rebellious would allow themselves to be warned by this, and that those who fear God would be comforted. For although they have the severest afflictions and are brought into every imaginable misery, this is only to try them, as gold and silver are melted in the furnace for purification (Isa_1:25; Isa_48:10; Zec_13:9; 1Pe_1:7); and God is not only their Comforter, but likewise their Deliverer. He leads them in; He will likewise be their Keeper.
3. Every fresh experience of deliverance reminds us of the previous mighty works of God. Among these, those rise pre—eminent which refer to the organization and preservation of the congregation in the midst of a hostile world. These are worthy above all of being brought near and recommended to the consideration of the entire world, and are especially suited to strengthen the hope of the believer in God’s further assistance and to enliven faith in the hearing of prayer. Yet we must not forget that prayers must not come from wicked or hypocritical hearts. For God can deprive men of the gift of prayer as well as the grace of granting the petition, Isa_1:15; Isa_59:2-3; Pro_15:29.
HOMILETICAL AND PRACTICAL
Use and misuse of the name of God.—What are we to learn from the history of our forefathers?—What God does to His people has an importance for the entire world.—Patience, faith, and prayer are necessary in order that we may endure the trials of sufferings.—Not to be able to pray is still worse than to have no answer.—Prayers of wicked hearts are not heard.—The pious will have deliverance, but of grace.—God sees and hears all men, but how does He look upon them, and whether He grants their requests, that is the question.
Starke: Men and angels were created for the praise and glory of God, they should thus always be ready and willing.—When you tell others of the guidances of God respecting your soul, take care lest some hypocrisy or self—love creep in, and that the glory of God be your only aim.
Franke: The mystery of the cross is the true means of putting a joyous Psalm into our heart and mouth.—Renschel: The faith, constancy and patience of the pious are furthered by affliction.—A noble thanksgiving is due to a great benefit.—Frisch: The most precious and useful narratives are those which a converted heart makes of its own experience of God’s bounties. This strengthens us and edifies our fellow—men.—Tholuck: There are few men whose thanksgivings are so numerous and warm as their prayers.—Taube: He who will not recognize himself as dust and ashes before God, God knows how to make him such; the recognition must be expressed that He is the Lord, whether from the heart or in pain.
[Matt. Henry: Much of religion lies in a reverence for the Divine providence.—God brings His people into trouble, that their comforts afterwards may be the sweeter, and that their affliction may thus yield the peaceable fruit of righteousness, which will make the poorest place in the world a wealthy place.—What we win by prayer, we must wear with praise.—Barnes: Vows made in trouble, in sickness, in bereavement, in times of public calamity, should be faithfully performed when health and prosperity visit us again; but, alas, how often are they forgotten!—Spurgeon: All the saints must go to the proving house; God had one Son without sin, but He never had a son without trial.—Since trial is sanctified to so desirable an end, ought we not to submit to it with abounding resignation?—Nothing hinders prayer like iniquity harbored in the breast.—Facts are blessed things when they reveal both God’s heart as loving, and our own heart as sincere.—C. A. B.]
Footnotes:
[1][Petowne translates: “There let us rejoice in Him. There, pointing as it were to the field in which God had made bare His arm, and where the past history had been repeated in the present, there, let us rejoice in Him.”—C. A. B.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 5, 7, 8, 9, 10, 11, 12, 13, 15, 16, 17, 18 his name--as in Psa 29:2.
his name--as in Psa 29:2.
make his praise glorious--literally, "place honor, His praise," or, "as to His praise"; that is, let His praise be such as will glorify Him, or, be honorable to Him.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 15, 16, 17, 20 1. All ye lands—Literally, all the earth, as in…
1. All ye lands—Literally, all the earth, as in Psa_66:4. The call is universal.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 20 1. Make a joyful noise] Or, as the word…
1. Make a joyful noise] Or, as the word is rendered in Psa_47:1, shout: greet Him with the acclamations which befit a victorious king.
all ye lands] Lit. as R.V., all the earth, as in Psa_66:4.
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1–4. All the earth is summoned to worship God and acknowledge the greatness of His power.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 6, 7, 9, 11, 12, 14, 15, 16, 17, 18, 20 (1) Make a joyful noise.—Better, sing aloud, or shout.
(1) Make a joyful noise.—Better, sing aloud, or shout.
All ye lands.—The margin is better.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–20 THIS is another song of thanksgiving, and is connected…
THIS is another song of thanksgiving, and is connected with a special deliverance (vers. 10-12). The composer is about to offer a sacrifice to God in his holy place, in performance of a vow which he had made when he was in trouble (vers. 13-15), and has prepared the psalm as a liturgical formula to be used on the occasion. It is an ode in four strophes: an opening one of four verses a simple rendering of praise (vers. 1-4); then a short strophe of three verses, celebrating God"s might against his enemies (vers. 5-7); next a statement in general terms of the deliverance experienced, and a description of the sacrifices to be offered for it (vers. 8-15); and finally an address to the people, calling on them to "hearken together with a protestation of sincerity, and an appeal to God as witnessing to it (vers. 16-20). The psalm, not being ascribed to David in the "title," and having no especial traces of his manner, is generally assigned to a later Judaean king, as Ass, Jehoshaphat, or Hezekiah.
Make a joyful noise unto God, all ye lands; literally, all the earth an invitation to the whole world to join in the joy of Israel, wherein they too are interested. (comp. Psa_60:2, Psa_60:5)
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HOMILIES BY W. FORSYTH Vers. 1-20. God in history.
It has been said that "History is philosophy teaching by example;" but we are taught in the Psalms to take a higher view, and to recognize God in history. It is only as we do this that we can rejoice and give thanks.
I GOD"S HAND SHOULD BE SEEN IN HISTORY. First there is the call (vers. 1, 2). Then the reason is given (ver. 3). We are brought face to face with God. We are confronted with the awful manifestations of his power. The world is not a world of confusion and misrule, where we see only the working of human passion. Behind all is the hand of God. So it is still. Our Lord said, "My Father worketh hitherto." If men everywhere were brought to this faith, that this is not a forsaken and fatherless world, but a world under the benign rule of God, they would bow their hearts in worship, and rejoice to sing praise to the Most High (ver. 4).
II GOD"S SPECIAL DEALINGS WITH NATIONS SHOULD BE SEEN IN HISTORY. (Vers. 5-7) It is said of the ungodly, that "the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the Lord, neither consider the operation of his hands". (Isa_5:12) But the psalmist was of a different spirit. He had seen much that had thrilled his heart with admiration and delight, and he would have others to enter into his joy. "Come and see the works of God" (ver. 5). Israel may be called the model nation. As "a city set on a hill.
Israel has been set on high for the instruction of other nations and peoples. (1Co_10:11) The principles and laws by which God governed and judged Israel are the principles and laws according to which he deals with his people everywhere, in all times and in all lands. God changes his methods, but not his laws. His dispensations alter, but he himself is the same. Hence his judgments of Israel and of the nations are full of instruction to us. Israel was the chosen people, "unto whom were committed the oracles of God". (Rom_3:2) God is represented as keeping guard over them. He was their Watchman, and his eye was ever on "the nations" (ver. 7) around, ready to warn and defend his own people. Let us be sure that in like manner he is now standing in watch over the interests of truth and righteousness, and that he will overrule all things for the advancement of the kingdom of his Son. (Eze_21:27)
III GOD"S GREAT MORAL PURPOSES SHOULD BE SEEN IN HISTORY. (Vers. 8-20)
1. First, we are called upon to bless God for our preservation. If one is taken and the other left, it is not without a reason. It is God that keeps both nations and individuals alive.
2. Further, we are taught that all trials are part of Gods discipline. (Vers. 10-12) Even in the injustice, the oppression, and cruelty of men, we should discern the purposes of God. We are being educated by trial. When we see God"s love behind and over all, we learn to be patient and to hope to the end. (Deu_8:1) The outcome of Israel"s trials was Canaan; and "there is a rest that remaineth for the people of God.
3. Lastly, we are admonished how God works to bring us ever nearer to himself in love and service. What the psalmist did is an example to us.
4. There should be renewed consecration. (Vers. 13, 14)
5. There should be grateful and thorough obedience. (Ver. 15)
6. There should be open and manly testimony. (Ver. 16)
7. There should be more of prayer and more of praise. (Vers. 18-20) "New mercies, each returning day, Hover around us while we pray; New perils past, new sins forgiven, New thoughts of God, new hopes of heaven. "Only, O Lord, in thy dear love Fit us for perfect rest above; And help us, this and every day, To live more nearly as we pray. (Keble) W.F.
HOMILIES BY C. SHORT Vers. 1-4. Worship.
The psalm would seem to have been composed on the occasion of some special deliverance; but the expressions used are too general to indicate the time or the occasion of its being written.
I THE WORSHIP OF GOD SHOULD BE JOYFUL AND FERVENT AS WELL AS SOLEMN. (Ver. 1) Love and reverence are the perfection of worship.
II THE GLORY OF GOD"S NATURE IS THE INSPIRATION OF ALL TRUE WORSHIP. (Ver. 2) His name is his nature; and the glory of his nature is his greatness and goodness.
III GOD"S PROVIDENTIAL WORK IN HISTORY COMPELS THE RELUCTANT HOMAGE OF EVEN HIS ENEMIES. (Ver. 3) "Thine enemies feign allegiance unto thee" (see marginal reading).
IV THE WHOLE EARTH IS THE TEMPLE OF GOD, WHEREIN HIS PRAISES ARE CELEBRATED. (Ver. 4) Prediction of faith, that not only in Zion, but in the whole world, the praises of God should be uttered. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–20 To the Chief Musician. He had need be a…
To the Chief Musician. He had need be a man of great skill, worthily to sing such a Psalm as this: the best music in the world would be honoured by marriage with such expressions. A Song or Psalm, or a Song and Psalm. It may be either said or sung; it is a marvellous poem if it be but read; but set to suitable music, it must have been one of the noblest strains ever heard by the Jewish people. We do not know who is its author, but we see no reason to doubt that David wrote it. It is in the Davidic style, and has nothing in it unsuited to his times. It is true the "house" of God is mentioned, but the tabernacle was entitled to that designation as well as the temple.
Praise is the topic, and the subjects for song are the Lord's great works, his gracious benefits, his faithful deliverances, and all his dealings with his people, brought to a close by a personal testimony to special kindness received by the prophet bard himself. Ps 66:1-4 are a kind of introductory hymn, calling upon all nations to praise God, and dictating to them the words of a suitable song. Ps 66:5-7 invite the beholder to "Come and see" the works of the Lord, pointing attention to the Red Sea, and perhaps the passage of Jordan. This suggests the similar position of the afflicted people which is described, and its joyful issue predicted, Ps 66:8-12. The singer then becomes personal, and confesses his own obligations to the Lord (Ps 66:13-15); and, bursting forth with a vehement "Come and hear, "declares with thanksgiving the special favour of the Lord to himself, Ps 66:16-20.
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Ver. 1. Make a joyful noise unto God. "In Zion, "where the more instructed saints were accustomed to profound meditation, the song was silent unto God, and was accepted of him; but in the great popular assemblies a joyful noise was more appropriate and natural, and it would be equally acceptable. If praise is to be wide spread, it must be vocal; exulting sounds stir the soul and cause a sacred contagion of thanksgiving. Composers of tunes for the congregation should see to it that their airs are cheerful; we need not so much noise, as joyful noise. God is to be praised with the voice, and the heart should go therewith in holy exultation. All praise from all nations should be rendered unto the Lord. Happy the day when no shouts shall be presented to Juggernaut or Boodh, but all the earth shall adore the Creator thereof.
All ye lands. Ye heathen nations, ye who have not known Jehovah hitherto, with one consent let the whole earth rejoice before God. The languages of the lands are many, but their praises should be one, addressed to one only God.
Whole Psalm. This Psalm is said to be recited on Easter day, by the Greek church: it is described in the Greek Bible as A Psalm of the Resurrection, and may be understood to refer, in a prophetic sense, to the regeneration of the world, through the conversion of the Gentiles. Daniel Cresswell.
Ver. 1. Make a joyful noise unto God, all ye lands: Hebrew, all the earth; shout aloud for joy, as the people did at the return of the ark, so that the earth rang again. God shall show himself to be the God not of Jews only, but of Gentiles also; these shall as well cry Christ, as those Jesus; these say, Father, as those Abba. And, as there was great joy in Samaria when the gospel was there received (Ac 8:8), so shall there be the like in all other parts of the earth. John Trapp.
Ver. 1. All ye lands. Where, consider, that he does not sing praises well, who desires to sing alone. Thomas Le Blanc.
None.
"A fourth Proceeding in the Harmony of King David's Harp. That is to say; A Godly and learned Exposition of six Psalms more of the princely Prophet David, beginning with the 62, and ending with the 67, Psalm." Done in Latin by the reverend Doctor VICTORINUS STRIGELIUS, Professor of Diunitie in the university of Lypsia in Germany, Anno 1562. Translated into English by Richard Robinson, Citizen of London. 1596... London... 1596.
(The above is the "fourth, "and, as far as we have been able to discover, the last part of R. Robinson's Translation of Strigelius. The four parts, separately titled and paged, contain Expositions of Psalms 1-67. Dates: 1591-3-5-6.)
Psalms 66:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 4, 5, 7, 9, 10, 12, 13, 16, 18 Make a joyful noise unto God, all ye lands.
Psa_66:1-20
Make a joyful noise unto God, all ye lands.
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Providence
The real theme of this psalm is in the last section: it is a psalm of thanksgiving for a special mercy experienced by an individual. But the account of this special providence is prefaced by two sections descriptive of the providence of God in general. This is in accordance with a law of the spiritual life. Those who enter into real experience of their own are thereby united with the entire religious experience of the race. There is no influence so broadening and refining as that of a living Christianity.
I. The providence of power (Psa_66:1-7). God is in the midst of His people like a watchman on the watch-tower, not only observing all that is taking place within the city of God, but keeping a keen outlook upon the enemies by whom the city is surrounded, lest the rebellious should exalt themselves (Psa_66:7). Of this protecting care an instance never to be forgotten was the scene at the Red Sea, when the flood was turned into dry land, and His people, who had been in mortal terror, had their apprehensions turned into rejoicings. Another was the passage of the Jordan, when they entered Canaan. These may be called the stock examples of Hebrew poetry. We have better instances supplied by subsequent history; but the great lesson is that all history belongs to us, and we are selling our birthright if we do not know how to travel through the tracts of the past and discern in them the footsteps of our God.
II. The providence of discipline (Psa_66:8-12). When God is celebrated merely as the Champion of His people, who discomfits their enemies, there is danger of boasting. But the psalmist is well aware that God sustains a more delicate relation to His people. He does not always prosper them; He does not always spare them disappointments and defeat. On the contrary, adversity is one of the gifts of the covenant. And in this psalm the sufferings of Gods people are described in a series of touching images (Psa_66:10-12). They have been tried like silver; they have been brought into the net like a bird which is in the grasp of its captor and cannot escape; they have been yoked to oppression like the ass to its load, and the oppressor has lorded it over them like the driver riding above the head of the camel; they have been brought through fire and through water. Yet for these experiences the psalm calls for praise. The old poets used to say that the nightingale sang with its breast resting against a thorn; and it is certain that the mellowest notes of the religious voice are never heard till suffering has been experienced. The distinction of Gods people is not that they have less to bear than others, but that they get the good of their affliction, and, when they trust God, He always at last brings them out, as is said here, into a wealthy place.
III. The providence of grace (Psa_66:13-20). There are those who have never had anything done for their souls. They can speak about their bodies, their properties and their fortunes, but their soul has no history. If a mans soul has a history in which God is concerned, and of which he himself is glad, we know a good deal about him. It is a great thing to be able to say, Come and hear (Psa_66:16), Come and see (Psa_66:5). Have you seen any sight and heard any message which you feel to be worth the attention of all the world? I should not like to live and die without having seen and heard the greatest and best that the world contains. Perhaps a further biographical feature is indicated in the saying that if he had regarded iniquity in his heart God would not have heard him. At all events, we have here one of the profoundest remarks on prayer to be found in the whole Bible. God will not hear the prayers of a man who is cherishing known sin. But the psalmist does not ascribe the glory of his answered prayer to his innocence. He finishes with a humble ascription to the God of Grace. (J. Stalker, D. D.)
Worship
I. It is exultingly delightful (Psa_66:1-2). It is a cheery, jubilant exercise of the mind; the whole atmosphere of the soul breaking into sunshine, all its vocal powers going out in rapturous music. Worship is the soul losing itself in the infinitely kind, the supremely beautiful and good. Self-obliviousness is the highest happiness.
II. It is binding on all. All ye lands. It is more rational, more right, for men to neglect everything else than to neglect this--neglect their physical health, their social advancement, even their intellectual culture, than to neglect worship. It is the one thing needful. It is that one thing which, if lacking in any character, damns the man.
III. It has a direct relation to God. Say unto God, How terrible art Thou, etc. It speaks not about Him, but to Him. It may be said that genuine worship has to do with everything--it mingles in all the services of the man, makes the whole life one unbroken psalm. True, but it only does so by the conscious contact of the soul with God. As the fields that are sown with grain must turn themselves to the sun before there will come germination, growth, maturation, so the soul must put itself into conscious contact with God, its Sun, before its spiritual powers can be brought out into true worship.
IV. It will one day be universal. All the earth shall worship Thee. (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 66
Psalms 66
THE most striking feature of this psalm is the transition from the plural "we" and "our," in Psa_66:1-12, to the singular "I" and "my," in Psa_66:13-20. Ewald supposes that two independent psalms have been united, but Psa_66:12 is as abrupt for an ending as Psa_66:13 is for a beginning; and the "Come, hear," of Psa_66:16 echoes the "Come, and see," of Psa_66:5. It is possible that "the I of the second part is identical with the we of the first; in other words, that the personified community speaks here" (Baethgen); but the supposition that the psalm was meant for public worship, and is composed of a choral and a solo part, accounts for the change of number. Such expressions as "my soul" and "my heart" favour the individual reference. Of course, the deliverance magnified by the single voice is the same as that celebrated by the loud acclaim of many tongues; but there is a different note in the praise of the former-there is a tone of inwardness in it, befitting individual appropriation of general blessings. To this highest point, that of the action of the single soul in taking the deliverances of the community for its very own, and pouring out its own praise, the psalm steadily climbs. It begins with the widest outlook over "all the earth," summoned to ring forth joyous praise. It ends focussed to one burning point, in a heart fired by the thought that God "has not turned away his lovingkindness from me." So we learn how each single soul has to claim its several part in world wide blessings, as each flower calyx absorbs the sunshine that floods the pastures.
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The psalm has no superscription of date or author, and no clue in its language to the particular deliverance that called it forth. The usual variety of conjectures have been hazarded. The defeat of Sennacherib occurs to some; the return from Babylon to others; the Maccabean period to yet another school of critics. It belongs to a period when Israels world significance and mission were recognised (which Cheyne considers a post-exilic feature, "Orig. of Psalt." 176), and when the sacrificial worship was in full force; but beyond these there are no clear data for period of composition.
It is divided into five strophes, three of which are marked by Selah. That musical indication is wanting at the close of the third strophe (Psa_66:12), which is also the close of the first or choral part, and its absence may be connected with the transition to a single voice. A certain progress in thought is noticeable, as will appear as we proceed. The first strophe calls upon all the earth to praise God for His works. The special deeds which fire the psalmist are not yet mentioned, though they are present to his mind. The summons of the world to praise passes over into the prophecy that it shall praise. The manifestation of Gods character by act will win homage. The great thought that God has but to be truly known in order to be reverenced is an axiom with this psalmist; and no less certain is he that such knowledge and such praise will one day fill the world. True, he discerns that submission will not always be genuine; for he uses the same word to express it as occurs in Psa_18:44, which represents "feigned homage." Every great religious awakening has a fringe of adherents, imperfectly affected by it, whose professions outrun reality, though they themselves are but half conscious that they feign. But though this sobering estimate of the shallowness of a widely diffused recognition of God tones down the psalmists expectations, and has been abundantly confirmed by later experience, his great hope remains as an early utterance of the conviction, which has gathered assurance and definiteness by subsequent Revelation, and is now familiar to all. The world is Gods. His Self-revelation will win hearts. There shall be true submission and joyous praise girdling the earth as it rolls. The psalmist dwells mainly on the majestic and awe-inspiring aspect of Gods acts. His greatness of power bears down opposition. But the later strophes introduce other elements of the Divine nature and syllables of the Name, though the inmost secret of the "power of God" in the weakness of manhood and the all-conquering might of Love is not yet ripe for utterance.
The second strophe advances to a closer contemplation of the deeds of God, which the nations are summoned to behold. He is not only "dread" in His doings towards mankind at large, but Israels history is radiant with the manifestation of His name, and that past lives on so that ancient experiences give the measure and manner of todays working. The retrospect embraces the two standing instances of Gods delivering help-the passage of the Red Sea and of Jordan-and these are not dead deeds in a far-off century. For the singer calls on his own generation to rejoice "there" in Him. Psa_66:6 c is by some translated as "There did we rejoice," and more accurately by others, "Let us rejoice." In the former case the essential solidarity of all generations of the nation is most vividly set forth. But the same idea is involved in the correct rendering, according to which the men of the psalmists period are entitled and invoked to associate themselves in thought with that long-past generation, and to share in their joy, since they do possess the same power which wrought then. Gods work is never antiquated. It is all a revelation of eternal activities. What He has been, He is. What He did, He does. Therefore faith may feed on all the records of old time, and expect the repetition of all that they contain. Such an application of history to the present makes the nerve of this strophe. For Psa_66:7, following on the retrospect, declares the perpetuity of Gods rule, and that His eyes still keep an outlook, as a watchman on a tower might do, to mark the enemies designs, in order that He may intervene, as of old, for His peoples deliverance. He "looked forth upon the Egyptians through the pillar of fire and of cloud". {Exo_14:24} Thus He still marks the actions and plans of Israels foes. Therefore it were wise for the "rebellious" not to rear their heads so high in opposition.
The third strophe comes still closer to the particular deliverance underlying the psalm. Why should all "peoples" be called upon to praise God for it? The psalmist has learned that Israels history is meant to teach the world what God is, and how blessed it is to dwell under His wing. No exclusiveness taints his enjoyment of special national privileges. He has reached a height far above the conceptions of the rest of the world in his day, and even in this day, except where the Christian conception of "humanity" has been heartily accepted. Whence came this width of view, this purifying from particularism, this anticipation by so many centuries of a thought imperfectly realised even now? Surely a man who in those days and with that environment could soar so high must have been lifted by something mightier than his own spirit. The details of the Divine dealings described in the strophe are of small consequence in comparison with its fixed expectation of the worlds participation in Israels blessings. The familiar figures for affliction reappear-namely, proving and refining in a furnace. A less common metaphor is that of being prisoned in a dungeon, as the word rendered "net" in the A.V. and R.V. probably means. Another peculiar image is that of Psa_66:12 : "Thou hast caused men to ride over our head." The word for "men" here connotes feebleness and frailty, characteristics which make tyranny more intolerable; and the somewhat harsh metaphor is best explained as setting forth insolent and crushing domination, whether the picture intended is that of ruthless conquerors driving their chariots over their prone victims, or that of their sitting as an incubus on their shoulders and making them like beasts of burden. Fire and water are standing figures for affliction. With great force these accumulated symbols of oppression are confronted by one abrupt clause ending the strophe, and describing in a breath the perfect deliverance which sweeps them all away: "Thou broughtest us out into abundance." There is no need for the textual alteration of the last word into "a wide place" (Hupfeld), a place of liberty (Cheyne), or freedom (Baethgen). The word in the received text is that employed in Psa_23:5. "My cup is overfulness" and "abundance" yields a satisfactory meaning here, though not closely corresponding to any of the preceding metaphors for affliction.
The fourth strophe (Psa_66:13-15) begins the solo part. It clothes in a garb appropriate to a sacrificial system the thought expressed in more spiritual dress in the next strophe, that Gods deliverance should evoke mens praise. The abundance and variety of sacrifices named, and the fact that "rams" were not used for the offerings of individuals, seem to suggest that the speaker is, in some sense, representing the nation, and it has been supposed that he may be the high priest. But this is merely conjecture, and the explanation may be that there is a certain ideal and poetical tone over the representation, which does not confine itself to scrupulous accuracy.
The last strophe (Psa_66:16-20) passes beyond sacrificial symbols, and gives the purest utterance to the emotions and resolves which ought to well up in a devout soul on occasion of Gods goodness. Not only does the psalmist teach us how each individual must take the general blessing for his very own-of which act the faith which takes the worlds Christ for my Christ is the supreme example-but he teaches us that the obligation laid on all recipients of Gods mercy is to tell it forth, and that the impulse is as certain to follow real reception as the command is imperative. Just as Israel received deliverances that the whole earth might learn how strong and gracious was Israels God, we receive His blessings, and chiefly His highest gift of life in Christ, not only that we may live, but that, living, we may "declare the works of the Lord." He has little possession of Gods grace who has not felt the necessity of speech, and the impossibility of the lips being locked when the heart is full.
The psalmist tells his experience of Gods answers to his prayer in a very striking fashion. Psa_66:17 says that he cried to God; and while his uttered voice was supplication, the song extolling God for the deliverance asked was, as it were, lying under his tongue, ready to break forth, -so sure was he that his cry would be heard. That is a strong faith which prepares banners and music for the triumph before the battle is fought. It would be presumptuous folly, not faith, if it rested on anything less certain than Gods power and will.
"I find David making a syllogism in mood and figureIf I regard iniquity in my heart, the Lord will not hear me: but verily God hath heard me; He hath attended to the voice of my prayer. Now, I expected that David would have concluded thus Therefore I regard not wickedness in my heart. But far otherwise he concludes: Blessed be God, who hath not turned away my prayer, nor His mercy from me. Thus David hath deceived but not wronged me. I looked that he should have clapped the crown on his own, and he puts it on Gods head. I will learn this excellent logic." So says Fuller ("Good Thoughts in Bad Times," p. 34, Pickerings ed., 1841).
No doubt, however, the psalmist means to suggest, though he does not state, that his prayer was sincere. There is no self-complacent attribution of merit to his supplication, in the profession that it was untainted by any secret, sidelong looking towards evil; and Fuller is right in emphasising the suppression of the statement. But even the appearance of such is avoided by the jet of praise which closes the psalm. Its condensed brevity has induced some critics to mend it by expansion, as they regard it as incongruous to speak of turning away a mans prayer from himself. Some would therefore insert "from Him" after "my prayer," and others would expand still further by inserting an appropriate negative before "His lovingkindness." But the slight incongruity does not obscure the sense, and brings out strongly the flow of thought. So fully does the psalmist feel the connection between Gods lovingkindness and his own prayer, that these are, as it were, smelted into one in his mind, and the latter is so far predominant in his thoughts that he is unconscious of the anomaly of his expression. To expand only weakens the swing of the words and the power of the thought. It is possible to tame lyric outbursts into accuracy at the cost of energy. Psalmists are not bound to be correct in style. Rivers wind; canals are straight.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 Superscription.—“To the chief Musician.” See Introduction to Psalms 57.…
INTRODUCTION
Superscription.—“To the chief Musician.” See Introduction to Psalms 57. “A Psalm or Song. See Introduction to Psalms 48.
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Both the author and the occasion of the psalm are unknown.
Hengstenberg: “The psalm is a song of thanksgiving of the Church of God, after a protracted and severe trial. It is divided into three great parts. In the first, God is praised (1–7), on account of what He does to Israel at all times, in the second (8–12), on account of what He had just now done, and in the third (13–20), the Church vows her gratitude.”
Homiletically we have in the psalm the following themes for meditation, Praise to God for His mighty works (Psa_66:1-7); Praise for His great kindness in affliction (Psa_66:8-12); and The declaration of a grateful soul (Psa_66:18-20).
PRAISING GOD FOR HIS MIGHTY WORKS
(Psa_66:1-7.)
Consider—
I. The reason of this praise. The Psalmist calls upon all lands to praise God because of His mighty and majestic doings. And in so doing he sets forth—
1. The nature of His works. With mighty power God is ever engaged in governing the nations of the world. “He ruleth by His power for ever,” &c. Three features of His government are here indicated by the poet.
(1.) Its perfect knowledge. “His eyes behold the nations.” Moll: “His eyes keep watch upon the nations.” The plans of the enemies of Himself and of His people are all known unto Him. They can conceal nothing from Him; and His people in all their circumstances and all their needs are ever before Him. He has a clear and full view of all things.
(2.) Its subjugation of enemies. In the second verse it is said, “How terrible art Thou in Thy works! through the greatness of Thy power shall Thine enemies submit themselves unto Thee;” i.e., yield a feigned submission unto Him. By His great power they would be compelled to make a hollow and unwilling profession of loyalty to Him. And in the sixth verse there is a reference to the overthrow of Pharaoh and his hosts in the Red Sea. There are to-day those who submit to God in loving loyalty, and those who submit only outwardly and from slavish fear. And if men will resist Him to the utmost, then, like the tyrannical monarch of Egypt, they will be crushed by His power.
(3.) Its salvation of His people. “He turned the sea into dry land; they went through the flood on foot: there did we rejoice in Him.” His power is exerted for the defence and deliverance of those who put their trust in Him; as was seen in the crossing of the Red Sea, and the passage of the Jordan. In His government the interests of His loyal subjects are specially cared for. He is “mighty to save” all who confide in Him, and to crush incorrigible rebels, however numerous or powerful they may be.
2. The constancy of His works. “He ruleth by His power for ever.” Hengstenberg: “The Psalmist refers to the passage through the Red Sea and the Jordan, but not as to transactions which took place and were concluded at a given period of time, but as happening really in every age. God’s guidance of His people is a constant drying up of the sea and of the Jordan, and the joy over His mighty deeds is always receiving new materials.” The exhortation, “Come and see the works of God,” implies that these works are actually present. His rule is continuous and everlasting. Though He no longer manifests His power in miraculous deeds, that power is ever working for the overthrow of evil, the salvation of His people, and the extension of His kingdom.
3. The influence of His works. The mighty deeds of the Most High are calculated,
(1.) To excite awe. “How terrible art Thou in Thy works!… He is terrible in His doing toward the children of men!” His deeds reveal His tremendous majesty, and are fitted to inspire the mind with reverent fear.
(2.) To check rebellion against Him. “Let not the rebellious exalt themselves.” What is the strength of the mightiest when measured against His? The sinner is battling against Omnipotence. “Hast thou an arm like God? or canst thou thunder with a voice like Him?” “Kiss the Son, lest He be angry, and ye perish,” &c.
(3.) To inspire confidence in Him. The Psalmist represents the mighty deeds of God as a reason for praise, an incitement to universal worship, and a cause for rejoicing in Him. These things imply trust in Him. His majestic works quickened the souls of His people into the exercise of a lively confidence in Him. When we mark how righteously and beneficently His almightiness is exercised, we see that it is well fitted to quicken and strengthen our faith in Him.
4. The necessity of observing His works. “Come and see the works of God.” It is only as the glorious deeds of God are thoughtfully and reverently regarded by us, that they will beneficially affect our mind and heart. But when they are attentively and devoutly considered, they will inspire trust and gratitude, admiration and praise in us, even as they did in the poet. Do we thus consider the doings of God in His government of the world to-day? Do these doings enkindle our hearts into resolute trust and holy song? Surely they are well fitted to do so, unless we are in arms against Him.
II. The enthusiasm of this praise. “Make a joyful noise unto God, all ye lands. Sing forth the honour of His name; make His praise glorious.” The praise for which the poet calls is to be offered—
1. Heartily. “Make a joyful noise unto God.” “Shout for joy to God.” The mere “shout” is worthless in the sight of God. But when the shout is the natural expression of the heart’s zeal and fervour, it is acceptable to Him. Languid praises are utterly inadequate to celebrate His doings, and are repugnant to Him.
2. Joyfully. “Make a joyful noise unto God.” “Shout for joy.” To be acceptable to God praise must be offered not as a duty, but as a privilege. To the devout heart praise is pleasure, worship is delight.
3. Openly. “Shout for joy unto God; … sing forth the honour of His name,” &c. We must celebrate the praise of God openly, that men may see that we are not ashamed of doing so, and that they may be encouraged to unite with us in the holy and joyous exercise. When we think of what God is ever doing for us, how enthusiastic should our praise to Him be! When we think of Jesus Christ and the blessings of redemption, how fervent and rapturous and ceaseless should be our songs!
III. The universality of this praise. “Make a joyful noise unto God, all ye lands, … All the earth shall worship Thee, and shall sing unto Thee; they shall sing to Thy name.” The poet was confident that the heathen world would be won from their idolatries and atheism to the worship of the living and true God. His prophetic announcement is not yet fully accomplished. But we are confident that it will be—
1. Because of the character and perfections of God. He is good to all men, and His goodness is calculated to awaken the gratitude of all. His character is fitted to inspire the admiration and adoration of all men. “Who is like unto Thee, O Lord, among the gods? Who is like unto Thee, glorious in holiness, fearful in praises, doing wonders?”
2. Because of the history of His worship amongst men. The worship of many heathen deities has passed away. Men are casting their “idols which they made to worship to the moles and to the bats.” But the number of His worshippers is ever increasing. His empire over human souls grows constantly and rapidly. Its past history is prophetic of its full and final triumph.
3. Because of the predictions of His Word. The Holy Book is clear and triumphant in its declarations on this point. (See Psa_22:27; Psa_72:8-19; Isa_45:23; Mal_1:11; Luk_13:29; Rom_14:11; et al.)
CONCLUSION.—Let this glorious prospect—
1. Incite us to toil for its realisation.
2. Encourage us to pray for its realisation.
3. Stimulate us to praise Him who has promised its realisation.
PRAISING GOD FOR HIS GREAT KINDNESS IN AFFLICTION
(Psa_66:8-12.)
The Psalmist in these verses sets before us—
I. A great affliction. This affliction is—
1. Variously represented. The poet uses a number of expressive figures to set forth the distress through which the people had passed. These figures represent it as,
(1.) Imprisoning. “Thon broughtest us into the net.” Moll: “Thou hast brought us into the enclosure.” The idea is that of straitness, confinement. The soul sometimes seems surrounded with trouble, from which there is no escape.
(2.) Oppressing. “Thou laidst affliction upon our loins.” Moll: “Hast laid an oppressive burden on our loins.” Barnes: “The loins are mentioned as the seat of strength (comp. Deu_33:11; 1Ki_12:10; Job_40:16); and the idea here is, that He had put their strength to the test: He had tried them to see how much they could bear; He had made the test effectual by applying it to the part which was able to bear most. He had tried them to the utmost.”
(3.) Degrading. “Thou hast caused men to ride over our heads.” Hengstenberg: “Thou didst let men ride upon our head.” The head is mentioned as the noblest part. And the idea is that the sufferers had been not only vanquished, but treated by their conquerors with the utmost indignity and tyranny. Their enemies had insulted them, scorned them, degraded them.
(4.) Consuming. “We went through fire.” The passing through fire indicates trial which involves extreme danger. The severest trials we speak of as “fiery trials.”
(5.) Overwhelming. “We went through water.” Barnes: “It was as if they had been made to pass through burning flames and raging floods (comp. Isa_43:2). Instead of passing through the seas and rivers when the waters had been turned back, and when a dry and safe path was made for them, as was the case with their fathers (Psa_66:6), they had been compelled to breast the flood itself.” This representation of the affliction of the people shows that their distresses were numerous, various, and severe. From trials of one kind they passed, and then had to encounter trials of another kind. And some of these trials threatened to destroy their very existence. Their experience in this respect is an illustration of the experience of some of the people of God in all ages.
This severe affliction was—
2. Permitted by God. “Thou broughtest us into the net; Thou laidst affliction upon our loins. Thou hast caused,” &c. They recognised the hand of God in their distresses. The strongest and most daring enemy of the people of God has no power but what is given him from above. These afflictions could not have befallen them without the Divine permission. All sufferings are either sent by God, or permitted by Him. The realisation of this by the unbeliever is an aggravation of suffering; by the believer, a blessing in suffering. “It is the Lord; let Him do what seemeth Him good.” (See on Psa_39:9.)
II. Great kindness in great affliction. The kindness of God as celebrated by the Psalmist was manifest—
1. In preserving the afflicted. “Which holdeth our soul in life, and suffereth not our feet to be moved.” He had protected them amid the dangers which threatened their life; and He had not left their feet to totter or stumble so as to cause them to fall. Their enemies failed to crush them, and the fire to consume them, and the flood to overwhelm them; because God defended them.
2. In the design of the affliction. “Thou, O God, hast proved us; Thou hast tried us as silver is tried.” The design of their affliction was,
(1.) The testing of character. “As silver is tried” in the fire, so God had tested the reality of their faith, and hope, and patience. “When God doth afflict you,” says Caryl, “then He doth bring you to the touchstone to see whether you are good metal or no; He doth bring you then to the furnace, to try whether you be dross or gold, or what you are. Affliction is the great discoverer that unmasks us.… Some will hold on with God as long as the sun shineth, as long as it is fair weather; but if the storm arise, if troubles come, whether personal or public, then they pull in their heads, then they deny and forsake God, then they draw back from Him, and betray His truth; what they, such and such men! Trouble makes the greatest trial; bring professors to the fire, and then they show their metal.” So He tried Abraham and Job, et al.
(2.) The improving of character. Silver is put into the smelting furnace in order to remove its dross. Afflictions are designed to purify and perfect the character. (Comp. Isa_1:25; Isa_48:10; Zec_13:9; Mal_3:3; Jas_1:2-3; Jas_1:12; 1Pe_1:7.)
3. In the issue of the affliction. “Thou broughtest me out into a wealthy place.” Margin: “Moist.” Hengstenberg: “Thou didst lead us out to affluence.” Conant: “Thou hast brought us out to overflowing plenty.” Moll: “Thou hast brought us out into abundance.” Calvin: “The sum is, although God at times may chastise severely His own people, yet He always gives them a happy and joyful issue.” M. Henry: “God brings His people into trouble that their comforts afterwards may be the sweeter, and that their affliction may thus yield the peaceable fruit of righteousness, which will make the poorest place in the world a wealthy place.” The troubles of the people of God will be brought by Him to the most blessed and glorious issue.
III. Praise for great kindness in great affliction. “O bless our God, ye people, and make the voice of His praise to be heard.” Three points are here suggested—
1. Praise for general mercies does not supersede the obligation of special praise for special mercies. The poet in the former strophe had called for enthusiastic praise to God for His regular and constant activity for the benefit of His people; now he calls again for praise for the special deliverance and blessing which he commemorates.
2. Praise for the great kindness of God is all the more fervent and delightful when we are assured of our personal interest in Him. “O bless our God!” Blessed indeed are they who can thus regard Him. His mercies to them will be doubly precious. And their praise of Him will be specially hearty and confiding and pleasurable.
3. The heart that is fervent in His praises will seek to engage others therein. “O bless our God, ye people, and make the voice of His praise to be heard.” The grateful and fervent heart would enlist multitudes in this service, and sound His praise abroad on all sides.
CONCLUSION.—
1. Let the afflicted wait upon God in patience and hope.
2. Let those delivered from affliction praise Him with gratitude and gladness.
THE DECLARATION OF A GRATEFUL SOUL
(Psa_66:13-20.)
“We have now,” says Perowne, “the personal acknowledgment of God’s mercy, first, in the announcement on the part of the Psalmist of the offerings which he is about to bring, and which he had vowed in his trouble; and then, in the record of God’s dealings with his soul, which had called forth his thankfulness.” We have here—
I. Help in trouble implored by man. The poet is speaking of the time “when he was in trouble,” and he says, “I cried unto Him with my mouth,” &c. From his statements we learn that—
1. His prayer was presented in uprightness of heart. “If I regard iniquity in my heart, the Lord will not hear me.” The Psalmist was sincere in his approaches to God. He did not cherish sin in his heart while seeking the help of God. The man who loves sin will not obtain favourable answers to his prayers. On this point the Sacred Scriptures are most explicit. (Job_27:8-9; Pro_15:29; Pro_28:9; Isa_1:15; Isa_59:1-2; Joh_9:31; 1Jn_3:21-22.)
2. His prayer was offered with solemn promises. The Psalmist says, “I will pay Thee my vows, which my lips have uttered, and my mouth hath spoken when I was in trouble.” Under the pressure of great suffering he had uttered solemn promises to God. It is a very common occurrence when men are suffering some great affliction to make vows of reformation of life, or, in the case of the godly, of more thorough consecration to God, if He will remove the affliction.
3. His prayer was offered in confident anticipation of a gracious answer. “I cried unto Him with my mouth, and He was extolled with my tongue.” Hengstenberg: “A song of praise was under my tongue.” The meaning seems to be that the poet was so confident of a favourable response to his prayer that he had in readiness a hymn of praise, which he would sing as soon as the help sought was obtained. He was “enabled by faith and hope to give glory to Him when he was seeking for mercy and grace from Him, and to praise Him for mercy in prospect though not yet in possession.”
II. Help in trouble granted by God. “Verily God hath heard me; He hath attended to the voice of my prayer.” The Psalmist had received from God a favourable answer to his prayer. The help which he had sought God granted unto him. The answer to his prayer may be regarded—
1. As a proof of the uprightness of his heart. A fundamental condition of acceptable prayer is that the soul shall be sincere and free from secretly-cherished sin. “As it is a settled and universal principle that God does not hear prayer when there is in the heart a cherished love and purpose of iniquity, so it follows that, if there is evidence that He has heard our prayers, it is proof that He has seen that our hearts are sincere, and that we truly desire to forsake all forms of sin.”
2. As a result of his confidence in God. God always graciously hears and answers the prayer of faith. If we honour God by confidently anticipating His blessing, He will reward us by abundantly bestowing that blessing. In our dealings with Him trustful anticipation of His grace will ever lead to joyous celebration of His praise.
III. Help in trouble recounted to men. “Come and hear, all ye that fear God, and I will declare what He hath done for my soul.” Notice—
1. The invitation. “Come and hear, and I will declare.” It is natural for the heart rejoicing in some great deliverance granted, or some great blessing bestowed, to tell to others its glad experience. Because
(1) All great emotions seek expression. Thus the forgiven sinner longs to declare his gratitude and gladness, and thus to honour God.
(2) All godly souls seek to lead others into the possession of the privileges and joys which they have received. The genius of true religion is broad, liberal, generous.
2. The audience. “All ye that fear God.” Barnes: “All who are true worshippers of God—the idea of fear or reverence being put for worship in general. The call is on all who truly loved God to hear what He had done, in order that He might be suitably honoured, and that due praise might be given Him.” The godly man’s experience of the Divine mercy should be recounted to a fitting audience. Many of the experiences of the spiritual life are too tender and sacred to be communicated to any save sympathetic hearers.
3. The testimony. “What He hath done for my soul.” Much that is called “religious experience” and “personal testimony” is repulsively egotistic and conceited—the narrative of the feelings and doings of small and selfish souls, too much given to morbid self-introspection. The world would be much the better if it were rid of such stuff completely and for ever. The Psalmist wishes to recount not what he has done, but what God has done for him. Here is a kind of testimony worth listening to. “When you tell others of the guidances of God respecting your soul, take care lest some hypocrisy or self-love creep in, and that the glory of God be your only aim.”
IV. Help in trouble acknowledged to God. “I will go into Thy house with burnt offerings,” &c. (Psa_66:13-15; Psa_66:20). This acknowledgment was characterised by—
1. Faithfulness. “I will pay Thee my vows, which my lips have uttered,” &c. Note:
(1) The frequency with which vows are made in time of trouble.
(2) The frequency with which they are forgotten when the trouble is removed.
(3) The solemn obligation to fulfil them. God does not forget them, but waits their fulfilment. Both gratitude for the removal of the affliction, and faithfulness to the promise made, bind us to their fulfilment. The vows which he made in the night of adversity the Psalmist fulfils in the day of prosperity.
2. Comprehensiveness. “I will go into Thy house with burnt offerings; I will offer unto Thee burnt sacrifices of fatlings, with the incense of rams; I will offer bullocks, with goats. Blessed be God which hath not turned away my prayer, nor His mercy from me.” He resolves to offer fat lambs and bullocks with rams and goats, and to offer them as burnt sacrifices to be wholly consumed to the honour of God. He will “present sacrifices in all the forms required in worship; in all the forms that will express gratitude to God, or that will be an acknowledgment of dependence and guilt; in all that would properly express homage to the Deity.” And He presents the offering of praise as well as of gifts. Both material and spiritual sacrifices he presented unto God.
3. Heartiness. Hengstenberg: “The full enumeration of the animals to be offered in sacrifice, shows the zeal with which the thanks and the offerings are given.” Renschel: “A noble thanksgiving is due to a great benefit.” Great mercies should be acknowledged in fervent and hearty praise.
“King of glory, King of peace,
I will love Thee:
And that love may never cease,
I will move Thee.
Thou hast granted my request,
Thou hast heard me:
Thou didst note my working breast,
Thou hast spared me.
Wherefore with my utmost art
I will sing Thee,
And the cream of all my heart
I will bring Thee.
Though my sins against me cried,
Thou didst clear me;
And alone, when they replied,
Thou didst hear me.
Sev’n whole days, not one in seven,
I will praise Thee.
In my heart, though not in heaven,
I can raise Thee.
Small it is, in this poor sort
To enroll Thee:
Ev’n eternity is too short
To extol Thee.”—Gea. Herbert.
THE EXPERIENCE OF A GODLY MAN
(Psa_66:16-20.)
I. The godly man is anxious to impart his experience to others. “Come and hear.”
1. His confession is volunteered, not enforced. There is nothing here to justify that spiritual inquisition which some have sought to establish in the Romish confessional, or its Anglican imitations.
2. Spiritual experiences should be told at suitable times. “Come and hear.” It is wrong to parade soul matters at unseasonable times. Many have brought religion into disrepute by preaching when they ought to have simply and unostentatiously practised its precepts.
3. Spiritual experience should be addressed to congenial hearers. “All ye that fear God.” We should remember that spiritual things can be comprehended only by the spiritually-minded.
4. Spiritual experiences should be strictly personal. “What He hath done for my soul.” In this matter we may properly talk about ourselves without egotism. Much that has obtained currency for “experience,” has been either fiction, or religious scandal.
II. The godly man’s experience includes both penitence and praise.
1. He has to tell of sin mourned over. “I cried unto Him.” This is just the language that would describe the outburst of a penitent soul.
2. He has to tell of trouble endured. The trouble has been greater than he could bear; it has been more than he could fight against; hence he has cried to One higher than he.
3. He has to tell of mercies received. “He was extolled with my tongue.” This He has done for my soul: I sinned, and He forgave me; I was in trouble, and He helped me. “This poor man cried, and the Lord heard,” &c.
III. The godly man’s logic. “If I regard iniquity,” &c. The purport of the Christian’s story is—not that he has not sinned; but that God has forgiven the iniquity of his sin, and has given him grace to overcome sin. “Whosoever is born of God sinneth not.” The Christian’s argument is this: If I cherish sin in my heart, God will not hear my prayer. But God has heard me. Therefore it is clear that His grace has been effective in my heart in subduing the power of sin. The answered prayer is the proof that I have been enabled by grace to overcome sin.
IV. The godly man’s experience always culminates in a song of praise. Even when he has most plainly established his innocence, he ascribes the glory to God, whose mercy has not been withdrawn, and who still hears and answers prayer. This closing song implies three things—
1. That God’s mercy is continuous; else iniquity would prevail, and be cherished in the heart.
2. That God hears prayer unweariedly.
3. That the disposition to pray is also God’s gift.—“The Homiletic Quarterly.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 I. It is man’s duty to worship God; therefore…
Psa 66:4
I. It is man’s duty to worship God; therefore man can attain a true knowledge of God. The first idea of God is awakened by the words and acts of our fellow-men; but when the idea is once ours, we can verify and ennoble it for ourselves. Within the last few years, however, it has been maintained that man cannot have any real knowledge of what God is. It has been affirmed that we have no reason for believing that God’s justice and God’s love are the same attributes in kind as human justice and human love; that therefore, not knowing what these perfections really are as they exist in God, we are in no condition to pronounce whether any alleged acts of God are in harmony with them or not. This appalling theory would quench all my hope, paralyse my faith, and render it impossible for me to love God. It would desolate my religious life, and bring upon my soul a darkness that could be felt. If this were true, worship would be impossible. We can, we do, know God as He is, not perfectly, but with a real and trustworthy knowledge. "All the earth shall worship Him," and all the earth therefore shall know Him. It is one of the most animating motives to the discipline of the soul in righteousness and to resolute struggle against sin that as our holiness increases our knowledge of God becomes wider and deeper; in this world as well as in the next "the pure in heart shall see God."
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II. God finds satisfaction and delight in human worship. Apart from this conviction, our praises and our adoration must lose their life and reality. If I speak, it is because I believe He listens. If I rejoice in looking up into His face, it is because I see Him looking back upon me with ineffable love and delight. In the act of worship we draw near to God, and God draws near to us. How it is, we know not, but through secret avenues He enters our spirits, and we become mysteriously one with Him. To discharge this duty of worship aright, our religious thought should not incessantly revolve about our personal conflicts with sin and our own immortal safety. We think too much of ourselves, too little of God. We ask Him too constantly for help; we too seldom thank Him with throbbing gratitude for the blessings which are ours already, and for the infinite grace which prompted Him to give us Christ and to promise us heaven. More deep and devout thought on what God is would change all this, and bring our life in this world into nearer harmony with what we hope it will be in the next.
R. W. Dale, Discourses on Special Occasions, p. 3.
References: Psa 66:9.—J. Wells, Thursday Penny Pulpit, vol. vii., p. 61. Psa 66:14.—J. N. Norton, Every Sunday, p. 166.
Psa 66:16
Gratitude towards God and generosity towards man—these are two of the marked features in the character of David. In the text he gathers, as it were, a little select congregation around him of those who, like himself, had had experience of God’s goodness. He asks them to join with him in praising and blessing God; and he instructs them, and strengthens them, and encourages them by recounting to them what God had done for himself.
I. We declare with thankfulness what God hath done for our souls in the act of redeeming us. God sent His Son to bless us in turning every one of us from his iniquities. Salvation is a free gift. It is the gift of free and full pardon for all the bad life that is past, and the pledge and the power of a better life to come.
II. The gift of the Holy Scriptures is the second thing that God hath done for our souls. The best way of showing our gratitude for so great a blessing is to use it well.
III. It is not merely as separate persons, one by one, that God has furnished us with blessings made ready to our souls. We are members of a great society. The Holy Catholic Church is a part of the system of our religion. We have sacraments, and common prayer, and public instruction, and mutual help.
IV. We have the supreme blessing of the grace of the Holy Spirit and the blessing of providential care.
V. We advance one step further, and enter the inner circle of all. At this point especially the words of the Psalm are addressed to those who fear God, and it is only they who can thoroughly enter into their meaning. "O come hither and hearken, all ye that fear God, and I will tell you what He hath done for my soul." This desire to help others is a certain mark of true conversion. Gratitude to God will find its natural development in generosity to man.
J. S. Howson, Penny Pulpit, No. 345.
References: Psa 66:16.—C. J. Vaughan, Harrow Sermons, 1st series, p. 388; C. C. Bartholomew, Sermons chiefly Practical, p; 303; W. R. Nicoll, Calls to Christ, p. 9; Congregationalist, vol. vi., p. 539; G. S. Barrett, Old Testament Outlines, p. 119. Psa 66:16-20.—Homiletic Quarterly, vol. i., p. 119. Psa 66:20.—Spurgeon, Morning by Morning, p. 145. Psa 67:1, Psa 67:2.—J. Edmunds, Sermons in a Village Church, p. 144; H. Phillips, Christian World Pulpit, vol. i., p. 237.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 The Discipline of God.
The Discipline of God.
To the chief musician a song-psalm.
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The sixth psalm of the series celebrates on the part of Israel the discipline of God, now effectual, in which the nations are to learn His holiness, themselves being brought to submission by the display of His terrible power. In the third part the voice of the King is heard proclaiming His thanksgiving vows as now to be performed; and in the fourth the result of His own trial, in which He (so different in this from all others) endured perfectly the test of perfect holiness.
1. The first section celebrates the power of God which has been put forth in terrible deeds on behalf of Israel. But, with Israel, it is the earth’s deliverance, and the nations are exhorted to shout aloud to God for what He has done, and urged to bear witness to what He has shown Himself to be, in psalms. His terrible works are to be at least for them the display of irresistible power under which the stoutest enemies must humble themselves. Thus all the earth shall worship, even though by and by it may be found that not all of this is true. The Psalms do not go beyond the millennium, and therefore do not give the uprising at the end, which brings in final judgment, as the book of Revelation shows; but they do intimate in several places, as already in Psa 18:1-50, the mere external subjection of many among the millennial nations. Israel alone is all holy (Isa 4:1-6), and their celebration of God collies in the last three verses. His terrible doings toward the children of men have been abundant mercy to themselves. His love to them has triumphed over all obstacles, and nature has owned the might of His presence with them, as the bed of the dried up sea has shown, and the "river": whether this be Jordan, as of old, or that which is more commonly and emphatically called the River -the other boundary of their land as it shall be -Euphrates (Rev 16:12).
Power has been abundantly shown, then: He rules, and who shall dispossess Him? Omnipotence and omniscience are found together, with Him whose eyes without ceasing watch over the nations. Let not, then, the rebellious vainly ex alt themselves!
2. But again the voice of Israel is heard, and this time to tell the story of their own trials, ended, at last, for them so joyfully. "Bless our God," they say, "ye peoples." They, at least, can own Him that, with a full heart: His laws written upon their hearts, He has become their God in full reality, according to the terms of the new covenant. Thus they claim Him and speak of Him, declaring Him to the nations for their praise. He has, spite of all trials, brought them through, preserved their souls in life, -nay, more, perhaps, set them in what is really that. For "this is life eternal, to know Thee, the only true God, and Jesus Christ, whom Thou hast sent." Such knowledge they now have, assuredly, and thus such life: although as doctrine the Old Testament could not formally develop it.
This "setting their souls in life" is that of which naturally their hearts are full, and thus too their feet find steadfastness. But the way by which they had been brought had been one painful to themselves, while the holiness of God had made it necessary. As silver God had assayed and purified them. Their foes had been made, all unwittingly, to serve them thus. Affliction had been to them, if a severe, yet an effectual teacher; and, the end accomplished, only gains were now to be counted: "we went through fire and water; but Thou broughtest us out into abundance."
3. But now the "we" changes for "I"; and we realize that it is another Speaker. "I will go into Thy house with burnt-offerings; I will pay Thee my vows, which my lips uttered and my mouth spake in my strait." It is not hard, surely, to recognize this Voice, which, immediately upon Israel’s tale being told, takes up their praise to utter it before God, as the fulfillment of His own "vows." We know these vows, the King’s vows: King of Israel, while much more. And dull must be the eyes that do not see whose are these burnt-offerings. The sweet savor of a perfect life presented to God in an infinite trial, in which the holiness of God searched out all the inward parts of such an One as had not His like among men, but whom; He who commanded the "sword" to "awake" against Him, declared at the same time His "fellow" (Zec 13:7). Now we understand how Israel’s praise itself is discerned as the perfume of this blessed work, -the fulfillment of His "vows": all the fullness of which is presently told out to us in familiar forms, as bullocks, rams, goats, specially connected with burnt-, trespass-, and sin-offerings. (Comp. Lev 1:1-17; Lev 4:1-35; Lev 5:1-19, notes.) This is, in fact, what all our praise is, -what we ourselves are: we are but the fulfillment of His vows; all is but the fruit of His work. To owe our redeemed selves to Him shall be the fullness of our joy forever.
4. But now we are to have His testimony -how different from Israel’s or that of the redeemed at any time! He would have all those who fear God to listen, for the matter is of the deepest possible concern for every one. If Christ is for men, what more important than to know that God is for Christ!
The second verse seems to speak of the character of His service. God was His constant appeal and dependence; God was also the One exalted by Him. But, taking this place, the conditions of divine holiness had to be maintained, and in what circumstances, into which His zeal for God as well as His love to man had brought Him! If that fearful trial had brought out anything but sweet savor! Had there been aught of all that the Word stamps as being under the brand of "vanity" regarded in the heart! But the test was made, and the event has shown with what result. "In the days of His flesh, when He had offered up prayers and supplications unto Him that was able to save Him" -not "from," but -"out of death, He was heard," says the apostle, "for His piety" (Heb 5:7). All hung upon what He personally was, and being what He was, who for the glory of God had come so low, "He could not be holden of death": "He was raised up from the dead by the glory of the Father." "Verily God hath heard Me: He hath attended to the voice of My prayer." Well may we join with the praise of Him who, freighted with all our blessings, set His feet on the rock of resurrection! "Blessed be God, who hath not turned away my prayer, not His loving-kindness from Me!"
Thus the psalm is linked together in its various parts, and each of them throws light upon the other, until what at first seems ordinary and unattractive even, is lighted up with beauty. The world, Israel, Christ, the future and the past, are linked together; and He is seen to be the bond and soul of history, as well as the one link with blessing and with God, the Mediator between God and Men, the Man Christ Jesus. Simple truths indeed, but they are light and life to us; and like the sun, which, for all its shining on the world so long, will be no less welcome when he shines tomorrow.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 This Ps. triumphantly celebrates a great national deliverance. The…
This Ps. triumphantly celebrates a great national deliverance. The whole earth is summoned to join in the chorus of praise (Psa_66:1-4). The memories of the exodus are recalled (Psa_66:5-7), but only as an introduction to more recent trials and triumphs (Psa_66:8-12), and the Ps. ends with vows of lavish sacrifice (Psa_66:13-15), and with enthusiastic testimony to God's great goodness (Psa_66:16-20). The failure of Sennacherib's invasion, and the return from Babylon have each been suggested as the occasion of the Ps., and the former is the more probable. There is a striking change from 'we' and 'us' (Psa_66:1-12) to 'I' and 'me' (Psa_66:13-20), which is best explained by supposing that the Psalmist at first merges himself in the nation, and afterwards regards his people's deliverance in the light of a personal blessing, as it has been an answer to personal prayer.
3. Art thou in thy works] RV 'are thy works': see 65s.
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6. The sea] the Red Sea. Flood] RV 'river,' the Jordan. There] both at the Red Sea and at the Jordan.
8. People] RV 'peoples.' These foreign nations are to praise 'our God,' Israel's God.
9. Holdeth] RM 'putteth,' or better, 'hath set.' There is a definite allusion to a recent deliverance from national ruin. Suffereth not] better, 'hath not suffered.'
10-12. The peril is described in a succession of figures, the refining furnace, the net, the burden, the prostration of the vanquished under the trampling of the victors' horses, fire, water.
11. Affliction] RV 'a sore burden.'
13. Pay.. my vows] make the offerings I promised.
15. Incense of rams] not actual incense, but the 'sweet savour' of the burning flesh.
16. For my soul] for the deliverance of my life: see Psa_66:9.
17. He was extolled, etc.] RM 'high praise was under my tongue,' ready to break forth when prayer should be answered.
18. RM 'If I had regarded iniquity.. the Lord would not hear.' The answer of God was the proof that the prayer had been offered from an upright heart.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v16 (See Scofield "Psa 19:9").
fear
(See Scofield "Psa 19:9").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Psalm 66
Psalm 66
The Praise and Worship of the Millennium
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1. What God hath wrought! (Psa 66:1-7)
2. Israel’s praise and worship (Psa 66:8-20)
“Shout aloud unto God, all the earth! Sing the glory of His Name, ascribe to Him glory, in His praise.” This will be done in the coming kingdom age. And Israel will be the leader of that praise, calling upon the nations to join into the glory song. “All the earth shall worship Thee, and shall sing unto Thee, they shall sing Thy Name, Israel will worship in the beauty of holiness, and this people, now a holy nation and kingdom of priests, become His witnesses.” “Come and hear all ye that fear God, and I will declare what He has done for my soul.”
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 Thanksgiving for the Miracles of God’s Deliverance.
Thanksgiving for the Miracles of God’s Deliverance.
To the chief musician, for use in liturgical worship, a song or psalm, the name of the inspired poet not being mentioned.
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v. 1. Make a joyful noise unto God, all ye lands, the call being so general as to include all the inhabitants of the world.
v. 2. Sing forth the honor of His name, exalting Him for the revelation of His essence and attributes; make His praise glorious, recognizing His majesty, giving honor to His renown, in order to spread His praise.
v. 3. Say unto God, How terrible, to be regarded with awe and fear, art Thou in Thy works! Cf Rev 15:3-4. Through the greatness of Thy power shall Thine enemies submit themselves unto Thee, they fawn before Him with an unwilling, constrained, feigned homage, but are obliged, nevertheless, to submit.
v. 4. All the earth shall worship Thee, the idea of the universal spread of the kingdom of God being in full Accordance with the dispensation of God in all ages of the world, and shall sing unto Thee, accepting Him in adoring worship; they shall sing to Thy name, extolling the glory of God’s essence and attributes. Selah.
v. 5. Come and see the works of God, the invitation being extended to all men to convince themselves from facts illustrated in Israel’s history; He is terrible, demanding awe and reverence, in His doing toward the children of men.
v. 6. He turned the sea into dry land, the reference being to the miraculous drying up of the Red Sea, Exo 14:21; they went through the flood on foot, walking through the dry bed of the Jordan, whose waters were held back by God’s power, Jos 3:17. There did we rejoice in Him, the whole congregation praising God with joy for these manifestations of His almighty favor. A conclusion is now drawn concerning the government of God at all times.
v. 7. He ruleth by His power forever, His government being of everlasting duration; His eyes behold the nations, keeping watch over the affairs of all people in the world. Let not the rebellious exalt themselves, raising their heads in pride, with the notion that there is no one to see their wickedness or to punish it as it deserves. Selah. Once more the invitation of the believers rings out:
v. 8. O bless our God, ye people, and make the voice of His praise to be heard, the need of an open confession of faith must never be forgotten;
v. 9. which holdeth our soul in life, placing it out of the reach of danger, in the sphere of life, to enjoy its fullness in communion with God, and suffereth not our feet to be moved, to totter and stumble in a dangerous fall.
v. 10. For Thou, O God, hast proved us, as an assayer tests ore for precious metals; Thou hast tried us as silver is tried, casting them, as it were, into a smelting furnace or pot, to remove all the dross adhering to them by sufferings directed by Him.
v. 11. Thou broughtest us into the net, into an enclosed tower; into great straits; Thou laidst affliction upon our loins, the muscles of this part of the body coming into consideration in the carrying of heavy burdens.
v. 12. Thou hast caused men to ride over our heads, in a subjugation with disgraceful treatment; we went through fire and through water, into perils of death in their most extreme forms, so that calamity seemed about to consume and overwhelm them; but Thou broughtest us out into a wealthy place, to the richest abundance of a blessed prosperity, thereby more than compensating them for the dangers to which they were submitted. An individual believer now takes up the strain of the psalm.
v. 13. will go into Thy house with burnt offerings, to make a sacrifice for the expiation of sins; I will pay Thee my vows, such gifts serving to bring about a closer fellowship between the believers and the covenant God,
v. 14. which my lips have uttered, with a quick opening, due to the great extremity in which he found himself, and my mouth hath spoken when I was in trouble, the believer, under the stress of his difficulties, making a vow to the Lord to perform certain things if he were but delivered from the present emergency.
v. 15. I will offer unto Thee burnt sacrifices of fatlings, lambs and bullocks, the chief animals of Old Testament sacrifice, with the incense of rams, as a free-will offering accompanying the burnt sacrifice; I will offer bullocks with goats, here again both classes of offerings being named side by side. Selah.
v. 16. Come and hear, all ye that fear God, the believers of all times and in all places being addressed, and I will. declare what He hath done for my soul, what the speaker had experienced in the form of spiritual blessings.
v. 17. I cried unto Him with my mouth, with loud and urgent supplication, and He was extolled with my tongue, a hymn of praise being under his tongue in readiness for the deliverance of whose coming he felt sure.
v. 18. If I regard iniquity in my heart, if he had knowingly been guilty of a transgression, the Lord will not hear me; for conscious and deliberate sinning cuts off the sinner from the communion with God; it is impossible for one burdened with such a feeling of guilt to pray in a manner acceptable to the Lord;
v. 19. but, verily, God hath heard me, thus showing that the line of communication had not been broken by deliberate and willful transgressions; He hath attended to the voice of my prayer, in mercifully granting his request.
v. 20. Blessed be God, which hath not turned away my prayer, by rejecting it, by letting it pass by unheeded, nor His mercy from me, for the fulfilling of his petitions was due altogether and alone to the unmerited fatherly favor of the Lord. Christians must always be conscious of the fact that it is nothing but grace and mercy on the part of God which upholds them throughout their life. This serves to make their prayer confident.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 8, 10, 13, 16, 19 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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General Information:
This psalm is a song of praise.
For the chief musician
"This is for the director of music to use in worship"
Make a joyful noise to God, all the earth
A "joyful noise to God" represents singing and shouting praises to God. AT: "Let all the earth sing and shout joyfully to God" (See: Metonymy)
all the earth
This refers to all the people who live on the earth. AT: "everyone on earth" (See: Metonymy)
Sing out the glory of his name; make his praise glorious
These phrases have similar meanings and are used together to emphasize how wonderful God is. AT: "Sing about how wonderful God's name is; sing wonderful praise about how great God is" (See: Parallelism)
the glory of his name
God's name here represents God himself. AT: "his glory" (See: Metonymy)
translationWords
psalm
joy
God
earth
glory
name
praise
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 5, 7, 8, 9, 10, 11, 12, 15, 16, 18 Ps 66 This anonymous psalm includes two hymns (66:1-12,…
Ps 66 This anonymous psalm includes two hymns (66:1-12, 13-20) that praise God for his redemption.
66:1-4 The psalmist exhorts nature to join in a mighty chorus to praise God’s glory, name, and power.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.