John 9:31(v18)We know that God doesn’t listen to sinners, but if anyone is a worshiper of God, and does his will, he listens to him.
Proverbs 28:9(v18)He who turns away his ear from hearing the law, even his prayer is an abomination.
Proverbs 15:29(v18)Yahweh is far from the wicked, but he hears the prayer of the righteous.
Proverbs 15:8(v18)The sacrifice made by the wicked is an abomination to Yahweh, but the prayer of the upright is his delight.
Isaiah 1:15(v18)When you spread out your hands, I will hide my eyes from you. Yes, when you make many prayers, I will not hear. Your hands are full of…
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James 4:3(v18)You ask, and don’t receive, because you ask with wrong motives, so that you may spend it on your pleasures.
Job 27:8-9(v18)For what is the hope of the godless, when he is cut off, when God takes away his life? Will God hear his cry when trouble comes on him?
Proverbs 21:13(v18)Whoever stops his ears at the cry of the poor, he will also cry out, but shall not be heard.
Psalms 116:1-2(vv17, 19)I love Yahweh, because he listens to my voice, and my cries for mercy. Because he has turned his ear to me, therefore I will call on him as…
Psalms 34:11(v16)Come, you children, listen to me. I will teach you the fear of Yahweh.
Psalms 71:15(v16)My mouth will tell about your righteousness, and of your salvation all day, though I don’t know its full measure.
Psalms 71:18(v16)Yes, even when I am old and gray-haired, God, don’t forsake me, until I have declared your strength to the next generation, your might to…
Psalms 86:12-13(v20)I will praise you, Lord my God, with my whole heart. I will glorify your name forever more. For your loving kindness is great toward me.…
Lamentations 3:55-56(v19)I called on your name, Yahweh, out of the lowest dungeon. You heard my voice: “Don’t hide your ear from my sighing, and my cry.”
Malachi 3:16(v16)Then those who feared Yahweh spoke one with another; and Yahweh listened, and heard, and a book of memory was written before him, for those…
Hebrews 5:7(v19)He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from…
Psalms 66:5(v16)Come, and see God’s deeds— awesome work on behalf of the children of men.
Psalms 68:35(v20)You are awesome, God, in your sanctuaries. The God of Israel gives strength and power to his people. Praise be to God!
1 John 1:3(v16)that which we have seen and heard we declare to you, that you also may have fellowship with us. Yes, and our fellowship is with the Father,…
Job 36:21(v18)Take heed, don’t regard iniquity; for you have chosen this rather than affliction.
Psalms 71:20(v16)You, who have shown us many and bitter troubles, you will let me live. You will bring us up again from the depths of the earth.
Psalms 34:6(vv17, 19)This poor man cried, and Yahweh heard him, and saved him out of all his troubles.
Psalms 51:11(v20)Don’t throw me from your presence, and don’t take your Holy Spirit from me.
Psalms 71:24(v16)My tongue will also talk about your righteousness all day long, for they are disappointed, and they are confounded, who want to harm me.
2 Samuel 7:14-15(v20)I will be his father, and he will be my son. If he commits iniquity, I will chasten him with the rod of men, and with the stripes of the…
Psalms 6:9(v19)Yahweh has heard my supplication. Yahweh accepts my prayer.
Psalms 22:23-24(v16)You who fear Yahweh, praise him! All you descendants of Jacob, glorify him! Stand in awe of him, all you descendants of Israel! For he has…
Psalms 30:1(v17)I will extol you, Yahweh, for you have raised me up, and have not made my foes to rejoice over me.
Psalms 32:5-6(v16)I acknowledged my sin to you. I didn’t hide my iniquity. I said, I will confess my transgressions to Yahweh, and you forgave the iniquity…
Psalms 34:2(v16)My soul shall boast in Yahweh. The humble shall hear of it and be glad.
Psalms 116:12(v17)What will I give to Yahweh for all his benefits toward me?
1 Corinthians 15:8-10(v16)and last of all, as to the child born at the wrong time, he appeared to me also. For I am the least of the apostles, who is not worthy to…
1 Timothy 1:15-16(v16)The saying is faithful and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief. However,…
Psalms 22:24(v20)For he has not despised nor abhorred the affliction of the afflicted, Neither has he hidden his face from him; but when he cried to him, he…
Psalms 30:8(v17)I cried to you, Yahweh. I made supplication to the Lord:
Psalms 34:3-4(v17)Oh magnify Yahweh with me. Let’s exalt his name together. I sought Yahweh, and he answered me, and delivered me from all my fears.
Psalms 145:1(v17)I will exalt you, my God, the King. I will praise your name forever and ever.
1 John 3:20-22(v19)because if our heart condemns us, God is greater than our heart, and knows all things. Beloved, if our hearts don’t condemn us, we have…
38 distinct cross-references across this passage (40 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv17, 2017. I cried unto him with my mouth He…
17. I cried unto him with my mouth He proves that he owed his safety to Divine interposition, from the circumstance of his having prayed, and in consequence, having sensibly experienced his kindness. Answers to prayer serve in no small degree to illustrate the goodness of God; and confirm our faith in it. In saying that he cried to God with his mouth and tongue, these are terms denoting, as we have seen in a previous part of the psalm, the vehemency and earnestness with which he prayed. Had he not prayed from the heart, he would have been rejected, but he makes mention of the tongue also, in token of the ardor of his supplications. Some absurdly imagine, that because the expression under the tongue is used, the meaning is with the heart Words are said to come from under the tongue, because they are formed by the flexion of the tongue, as in that passage,
“The poison of asps is under their lips,” (Psalm 140:3)
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The term extol intimates, that we cannot honor God more in our worship, than by looking upwards to him for deliverance. The Papists rob him of a chief part of his glory, when they direct their prayers to the dead or to images, and make such little account of calling upon the name of the Lord.
The Psalmist next lays down the rule, which must be attended to, if we would pray properly and acceptably; guarding against that presumptuous exercise which overlooks the necessity of faith and penitence. We see with what audacity hypocrites and ungodly men associate themselves with the Lord’s people, in compliance with the general calls of the word to engage in prayer. To check this solemn mockery, the Psalmist mentions integrity of heart as indispensable. I am aware that the words may be considered as an assertion of his own personal uprightness of conduct, as we find him frequently vindicating this, by an appeal to the visible and practical proofs which God had shown of his favor to him; but his main object is evidently to enforce by the example of his own exercise the common propriety of drawing near to God with a pure heart. We have a parallel scripture in John 9:31, “We know that God heareth not sinners.” In one sense, he hears none but sinners; for we must all conform to the great rule of applying to him for the remission of our sins. But while believers make an unreserved confession of guilt before God, by this very thing they cease to be sinners, for God pardons them in answer to their supplications. We are not to forget the words of Paul,
“Let every one that nameth the name of Christ depart from iniquity,” — (2 Timothy 2:19)
Besides, to regard iniquity in the heart does not mean to be conscious of sin — for all the Lord’s people must see their sins and be grieved for them, and this is rather praiseworthy than condemnable; — but to be bent upon the practice of iniquity. He particularly refers to the heart, intimating that not only were his hands clean, in the sense of his being innocent before men, but that he could appeal to God in proof of his inward integrity. When the heart does not correspond to the outward conduct, and harbours any secret evil intent, the fair exterior appearance may deceive men; but it is an abomination in the sight of God, The Psalmist affirms with emphasis, that his prayers had been answered, and we ought to draw the inference that we shall never be disappointed, if we seek God in sincerity.
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 translators1599 · Public DomainOn vv16, 18It is not enough to have received God’s benefits…
It is not enough to have received God’s benefits and to be mindful thereof, but also we are bound to make others to profit thereby and praise God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv16–20Psa 66:16 Come [and] hear, all ye that fear…
Psa 66:16 Come [and] hear, all ye that fear God, and I will declare what he hath done for my soul.
Ver. 16. Come and hear] He had said before, "Come and see," Psa 66:5. He held it a greater honour prodesse quam praeesse.
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All ye that fear God] For such only will hear to good purpose; others either cannot or care not.
And I will declare, &c.] Communicate unto you my soul-secrets and experiments. There is no small good to be gotten by such declarations. Bilney, perceiving Latimer to be zealous without knowledge, came to him in his study, and desired him for God’s sake to hear his confession. I did so, saith Latimer, and, to say the truth, by his confession I learned more than before in many years. So from that time forward I began to smell the word of God, and forsake the school doctors and such fooleries (Acts & Mon.).
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 Poole1685 · Public DomainOn vv16–20All ye that fear God; whether Israelites, or Gentiles…
All ye that fear God; whether Israelites, or Gentiles proselyted to them. Let every Israelite take notice of what God hath done for the nation in general, and let the Gentiles observe God’s goodness to the children of Israel.
What he hath done for my soul; which he hath held in life, as he said, Psa 66:16, in the greatest dangers of death.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv16–20Come and hear, all ye that fear God,.... Who…
Come and hear, all ye that fear God,.... Who have a reverential affection for him, and by whom he is worshipped and served with reverence and godly fear; these have good things done for themselves, and will glorify God for what he does for others: these know the nature, worth, and value of the good things the Lord does for the souls of men, and hear them with pleasure and profit; when to tell them to others is casting pearl before swine, and giving that which is holy to dogs; and therefore only such as fear the Lord are called upon to come and hear what follows. Jarchi interprets this character of proselytes; see Act 13:26;
and I will declare what he hath done for my soul: not what he had done for God, or offered unto him, or suffered for his sake; nor what God had done for his body in the make and preservation of it; but what he had done for his soul, and the salvation of that: what God the Father had done in setting him apart for himself; in making a sure, well ordered, and everlasting covenant with him in Christ; in blessing him with all spiritual blessings in him; in providing for the redemption of his soul by him; in pardoning his sins, justifying his person, adopting him into his family, and regenerating, quickening, and sanctifying him: also what God the Son had done for him; in engaging to assume a true body and a reasonable soul on his account; and to make that soul an offering for his sin, and thereby obtain for him eternal redemption, even the salvation of his immortal soul: likewise what God the Spirit had done for him; in quickening and enlightening his soul; in implanting principles of grace and holiness in it; in showing Christ unto him, and bringing near his righteousness, and leading him to him for salvation and eternal life; in applying exceeding great and precious promises to him, and remembering to him such on which he had caused him to hope; in delivering him out of temptation and troubles, and in carrying on the work of his grace in him hitherto: these are things that are not to be concealed in a man's breast, but to be told to the church and people of God, to their joy and comfort, and to the glory of divine grace; see Mar 5:19.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn v18Iniquity - Any sin. In heart - If my…
Iniquity - Any sin. In heart - If my heart had been false to God, although I might have forborne outward acts. If I had been guilty of that, by heart was set upon sin, or I desired only that which I resolved in my heart to spend upon my lusts.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv16–20Verse 16. Come and hear, all ye that fear…
Verse 16. Come and hear, all ye that fear God] While in captivity, the psalmist had sought the Lord with frequent prayer for his own personal salvation, and for the deliverance of the people; and God blessed him, heard his prayer, and turned the captivity. Now that he is returned in safety, he is determined to perform his vows to the Lord; and calls on all them that fear their Maker, who have any religious reverence for him, to attend to his account of the Lord's gracious dealings with him. He proposes to tell them his spiritual experience, what he needed, what he earnestly prayed for, and what God has done for him. Thus he intended to teach them by example, more powerful always than precept, however weighty in itself, and impressively delivered.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv16, 18, 19Psa 66:16-17. Come and hear, all ye that fear…
Psa 66:16-17. Come and hear, all ye that fear God — Whether Israelites, or Gentiles proselyted to them; come and hearken unto me (for it will afford you both instruction and encouragement, and will engage you to trust in God more than ever) while I relate what things God hath done for me, and what indubitable proofs he hath given me that he regards those that fear him; and I will declare what he hath done for my soul — Not in pride and vain glory, that I may be thought more a favourite of heaven than other people; but for the honour of God, to which I owe this as a just debt, and for the edification of others. Thus we should be ready, on all proper occasions, to tell one another of the great and good things which God has done for us, and especially what he has done for our souls, the spiritual blessings with which he hath blessed us in heavenly things; as we ought to be most affected with these ourselves, so with these we ought to be most desirous to affect others. I cried unto him with my mouth — With a loud voice and great fervency; and he was extolled with my tongue — I soon had occasion to extol him for hearing and answering my petitions.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv16–20Come and hear, all ye that fear God -…
Come and hear, all ye that fear God - 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 honored, and that due praise might be given him.
And I will declare what he hath done for my soul - This is probably the personification of an individual to represent the people, considered as delivered from oppression and bondage. The words “for my soul” are equivalent to “for me.” Literally, “for my life.” The phrase would embrace all that God had done by his gracious intervention in delivering the people from bondage. The language here is such as may be used by any one who is converted to God, in reference
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(a) to all that God has done to redeem the soul;
(b) to all that he has done to pardon its guilt;
(c) to all that he has done to give it peace and joy;
(d) to all that he has done to enable it to overcome sin;
(e) to all that he has done to give it comfort in the prospect of death;
(f) to all that he has done to impart thee hope of heaven.
The principle here is one which it is right to apply to all such cases. It is right and proper for a converted sinner to call on others to hear what God has done for him;
(a) because it is due to God thus to honor him;
(b) because the converted heart naturally gives utterance to expressions of gratitude and praise, or wishes to make known the joy derived from pardoned sin;
(c) because there is in such a soul a strong desire that others may partake of the same blessedness, and find the same satisfaction and peace in the service of God.
It is the duty of those who are pardoned and converted thus to call on others to hear what God has done for them;
(a) because others have the same need of religion which they have;
(b) because the same salvation is provided for them which has been provided for those who have found peace;
(c) because all are under obligation to make known as far as possible the fact that God has provided salvation for sinners, and that all may be saved.
He who has no such sense of the mercy of God, manifested toward himself, as to desire that others may be saved - who sees no such value in the religion which he professes as to have an earnest wish that others may partake of it also - can have no real evidence that his own heart has ever been converted to God. Compare the notes at Rom 9:1-3; notes at Rom 10:1.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv16–18With these he unites his public thanks, inviting those…
With these he unites his public thanks, inviting those who fear God (Psa 60:4; Psa 61:5, His true worshippers) to hear. He vindicates his sincerity, inasmuch as God would not hear hypocrites, but had heard 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. Whedon1874 · Public DomainOn vv16, 17, 2016. A beautiful illustration of a personal confession and…
16. A beautiful illustration of a personal confession and experience of divine grace.
All ye that fear God—He speaks to the covenant people, and such as fear God among the nations. Such only could understand or profit by the recital. Many among the heathen had learned to fear God by means of the miracles during the captivity, among whom were the kings Nebuchadnezzar, Darius, and Cyrus. Dan_3:28-29; Dan_4:37; Dan_6:25-28; Ezr_1:1-4
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 Colleges1878 · Public DomainOn vv16, 17, 18, 2016. all ye that fear God] The whole drift…
16. all ye that fear God] The whole drift of the Ps., especially Psa_66:1; Psa_66:5; Psa_66:8, is in favour of extending the phrase to include all who fear God wherever they are to be found, whether Israelites, or non-Israelites who have been won to worship Him by the sight of His works, rather than of limiting it to Israel, or an inner circle of the faithful in Israel.
what he hath done for my soul] What he did for me when my very life was in danger. If Hezekiah is the speaker, he may be thinking at once of his own life (Isa_38:17) and of the life of the nation whose representative he was. He had prayed for both (Isa_37:15 ff; Isa_38:2); and the preservation of the one was a pledge of the preservation of the other (Isa_38:6).
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16–20. All who fear God are bidden to hear what He has done for the speaker. He had prayed in expectation of a favourable hearing, knowing that sincerity is the necessary condition of prayer; and the answer to his prayer had attested his sincerity. In conclusion he blesses God for this continuance of His lovingkindness.
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 Readers1878 · Public DomainOn vv16, 17, 18, 20(16) Come.—Refers back to Psa_66:9.
(16) Come.—Refers back to Psa_66:9.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv16–20Vers. 16-20. In conclusion, the psalmist calls on all…
Vers. 16-20. In conclusion, the psalmist calls on all pious Israelites to "hearken," while he explains to them how it is that his prayers and vows have been so effectual. It has been because his prayers and vows proceeded from a sincere and honest heart, one which was free from "iniquity" (ver. 18). As Hengstenberg points out, this portion of the psalm is didactic, and inculcates the lesson "that there is no way of salvation except that of well doing." God, by answering the psalmist"s prayer, and giving the deliverance for which he had entreated, had set his testimony to the fact of the psalmist"s integrity (vers. 19, 20).
Come and hear, all ye that fear God. The address is scarcely to all that have any sense of religion anywhere, as Professor Cheyne suggests, but rather to the religious section of his own nation the "righteous" or "godly" of other psalms. They are invited to draw near, and be received into the psalmist"s confidence. And I will declare what he hath done for my soul. What God had done for the psalmist was to give him confidence and assurance. He knew that his prayers would be ineffectual unless his heart was pure. God heard him, and then he became sure that he was free from the "great transgression" (Cheyne).
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The best evidence for Christ.
It has been said that "the evidence for Christianity is not the evidences." This may be true of much that is technically called "evidences;" but it is not true of the evidence brought before us here. Facts are facts. Effects must have sufficient causes. Godliness can only be rightly accounted for by being traced to God. Christianity witnesses for Christ. Wherever you find a man saved by Christ, there you have the best evidence for Christ.
I THIS EVIDENCE IS THE MOST ACCESSIBLE. Like the facts of science, it is before our eyes. If you want to know the truth, "come and see." As St. Paul argues, "the works of the flesh are manifest," and a black catalogue he gives of some of them. But the works of the Spirit are also manifest; and they are so contrary to the works of the flesh, that when a man changes his life, to walk, not according to the flesh, but according to the Spirit, the evidence is conclusive as to the transcendent and beneficent power of Christ. The great conversions of St. Luke, as recorded in his Gospel and in the Acts, are evidences of the highest kind; but they are but samples. From that time down through the ages there is an ever-increasing cloud of witnesses. There is much evidence that is only accessible to the learned, and to such as have leisure and capacity for investigation; but here is evidence open to all clear, relevant, and unmistakable.
II THIS EVIDENCE IS THE MOST CONVINCING. It is so to the individual Christian himself. There may be arguments you cannot answer, and difficulties and doubts you cannot remove; but if you have felt the power of Christ for good, you have proof which is better than all else, that Christ is from God. (1Jn_5:10) You know the Bible to be true. You know salvation to be a reality. It is not something you have heard of or seen in others, but something which God has done for your own soul Like the man who had his sight restored, you can say, "Whereas I was blind, now I see." Or like the woman healed of the issue of blood, you can, solicited by love, bear witness, even "before all the people", (Luk_8:47) as to the great things which Christ has done for you. This evidence is the most convincing to others besides ourselves. When we find a real change of mind, a transformation of character, a life made beautiful by self-denial and virtue where formerly it was otherwise, and self-ruled instead of Christ, we cannot but confess the hand of God. (Gal_1:23 Act_4:13 2Co_3:1 1Co_14:21)
III THIS EVIDENCE IS THE MOST ENDURING. It is not limited to one time; it runs through the ages. Here is the true apostolic succession, and it has never been broken. In spite of all opposition and hostility, Christianity lives and prevails. At home and abroad, in every department of business and in every kind of society, it has its witnesses. Wherever we go, we may find brethren in Christ; and when, like Paul, we meet them, perhaps, when we are in trouble or in unexpected places, let us thank God, and take courage. (Act_28:14) Let us also, in our several places, see that we are found faithful. If we are called of God, it is that we may live for God. If we have been enlightened by Christ, it is that we may let our light shine where he has given us our lot. What an honour to be a witness for Christ! The more closely we imitate him by holy living, by faithful work, by loving service to the poor and needy, the greater shall be our power with God and men, and the greater our reward in heaven. W.F. (Joh_20:21 Mat_19:28)
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. Spurgeon1885 · Public DomainOn vv16–20Ver. 16. Come and hear. Before, they were bidden…
Ver. 16. Come and hear. Before, they were bidden to come and see. Hearing is faith's seeing. Mercy comes to us by way of ear gate. "Hear, and your soul shall live." They saw how terrible God was, but they heard how gracious he was.
All ye that fear God. These are a fit audience when a good man is about to relate his experience; and it is well to select our hearers when inward soul matters are our theme. It is forbidden us to throw pearls before swine. We do not want to furnish wanton minds with subjects for their comedies, and therefore it is wise to speak of personal spiritual matters where they can be understood, and not where they will be burlesqued. All God fearing men may hear us, but far hence ye profane.
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And I will declare what he hath done for my soul. I will count and recount the mercies of God to me, to my soul, my best part, my most real self. Testimonies ought to be borne by all experienced Christians, in order that the younger and feebler sort may be encouraged by the recital to put their trust in the Lord. To declare man's doings is needless; they are too trivial, and, besides, there are trumpeters enough of man's trumpery deeds; but to declare the gracious acts of God is instructive, consoling, inspiriting, and beneficial in many respects. Let each man speak for himself, for a personal witness is the surest and most forcible; second hand experience is like "cauld kale het again; "it lacks the flavour of first hand interest. Let no mock modesty restrain the grateful believer from speaking of himself, or rather of God's dealings to himself, for it is justly due to God; neither let him shun the individual use of the first person, which is most correct in detailing the Lord's ways of love. We must not be egotists, but we must be egotists when we bear witness for the Lord.
Ver. 16. Come and hear, all ye that fear God. One reason why the saints are so often inviting all that fear God to come unto them is, because the saints see and know the great good that they shall get by those that fear God. The children of darkness are so wise in their generation as to desire most familiarity and acquaintance with those persons whom they conceive may prove most profitable and advantageous to them, and to pretend much friendship there where is hope of most benefit. And shall not the saints, the children of light, upon the same account wish and long for the society of those that fear God, because they see what great good they shall gain by them? It is no wonder that the company of those that fear God is so much in request, since it is altogether gainful and commodious; it's no wonder they have many invitations, since they are guests by which something is still gotten; and, indeed, among all persons living, those that fear God are the most useful and enriching. Samuel Heskins, in "Soul Mercies Precious in the Eyes of Saints... set forth in a little Treatise on Ps 66:16." 1654.
Ver. 16. All ye that fear God. For such only will hear to good purpose; others either cannot, or care not. And I will declare, etc. Communicate unto you my soul secrets and experiments. There is no small good to be gotten by such declarations. Bilney, perceiving Latimer to be zealous without knowledge, came to him in his study and desired him for God's sake to hear his confession. "I did so, "saith Latimer, "and, to say the truth, by this confession I learned more than afore in many years. So from that time forward I began to smell the word of God, and forsake the school doctors, and such fooleries." John Trapp.
Ver. 16. Ye that fear God. Observe the invitation given to those only who fear God, because "the fear of the Lord is the beginning of wisdom; "he loosens the feet to come, opens the ears to hear; and therefore, he who has no fear of God will be called to no purpose, either to come or to hear. Robert Bellarmine.
Ver. 16. I will declare. Consider the ends which a believer should purpose in the discharge of this duty ("of communicating Christian experience"). The principal end he should have in view when he declares his experience is the glory of that God, who hath dealt so bountifully with him. He would surely have the Lord exalted for his faithfulness and goodness to him; he would have it published that the name of the Lord might be great; that sinners might know that his God is faithful to his word; that he hath not only engaged to be "a present help in time of need, "but that he hath found him in reality to be so. As he knows the enemies of God are ready enough to charge him with neglect of his people, because of the trials and afflictions they are exercised with; so he would, in contradiction to them, declare what he hath found in his own experience, that in very faithfulness he afflicts those that are dearest to him. And with what lustre doth the glory of God shine, when his children are ready to acknowledge that he never called them out to any duty but his grace was sufficient for them; that he never laid his hand upon them in any afflictive exercise, but he, at the same time, supplied them with all those supports which they stood in need of? I say, for Christians thus to stand up, on proper occasions, and bear their experimental testimony to the faithfulness and goodness of God, what a tendency hath it to make the name of the Lord, who hath been their strong tower, glorious in the midst of the earth... How may we blush and be ashamed, that we have so much conversation in the world and so little about what God hath done for our souls? It is a very bad sign upon us, in our day, that the things of God are generally postponed; while either the affairs of state, or the circumstances of outward life, or other things, perhaps, of a more trifling nature, are the general subjects of our conversation. What! are we ashamed of the noblest, the most interesting subject? It is but a poor sign that we have felt anything of it, if we think it unnecessary to declare it to our fellow Christians. What think you? Suppose any two of us were cast upon a barbarous shore, where we neither understood the language, nor the customs of the inhabitants, and were treated by them with reproach and cruelty; do you think we should not esteem it a happiness that we could unburden ourselves to each other, and communicate our griefs and troubles? And shall we think it less so, while we are in such a world as this, in a strange land, and at a distance from our Father's house? Shall we neglect conversing with each other? No; let our conversation not only be in heaven, but about spiritual and heavenly things. Samuel Wilson (1703-1750), in "Sermons on Various Subjects."
Ver. 16. I will declare. After we are delivered from the dreadful apprehensions of the wrath of God, it is our duty to be publicly thankful. It is for the glory of our Healer to speak of the miserable wounds that once pained us; and of that kind hand that saved us when we were brought very low. It is for the glory of our Pilot to tell of the rocks and of the sands; the many dangers and threatening calamities that he, by his wise conduct, made us to escape: and to see us safe on the shore, may cause others that are yet afflicted, and tossed with tempests, to look to him for help; for he is able and ready to save them as well as us. We must, like soldiers, when a tedious war is over, relate our combats, our fears, our dangers, with delight; and make known our experiences to doubting, troubled Christians, and to those that have not yet been under such long and severe trials as we have been. Timothy Rogers (1660-1729), in "A Discourse on Trouble of Mind."
Ver. 16.
I. What has God done for the soul of every Christian?
II. Why does the Christian wish to declare what God has done
for his soul?
III. Why does he wish to make this declaration to those who
only fear God?
1. Because they alone can understand such a declaration.
2. They alone will really believe him.
3. They only will listen with interest, or join with him in praising his Benefactor. E. Payson.
Ver. 16.
I. Religious teaching should be simple: I will
declare.
II. Earnest: Come and hear.
III. Seasonable: All ye that.
IV. Discriminating: Fear God.
V. Experimental: What he hath, etc.
Psalms 66:17*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn vv16, 18Come and hear, all ye that fear God, and…
Psa_66:16-20
Come and hear, all ye that fear God, and I will declare what He hath done for my soul.
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Godliness
I. In social talk. Come and hear, etc.
1. The subject of a good mans talk. What is it? The kindness of God to him. What He hath done for my soul. He hath enlightened me, renovated my nature, removed my guilt, brightened my prospects, etc.
2. The desire of a good man to communicate. Why does he wish to inform others of the blessings which God has conferred upon him? That he may do them good, inspire them with the desire to seek similar blessings.
3. The audience that a good man seeks. All ye that fear God. All ye that are reverent and religious, and that are in sympathy with me. Godliness is not ascetic. It does not shun, but craves for society.
II. In earnest prayer. I cried unto Him with my mouth. The expression cried indicates earnestness. Prayer is not words, but burning desires, uttered or unexpressed.
1. This earnest prayer was unobstructed by iniquity. If I regard (in purpose) iniquity in my heart, the Lord will not hear me. Where the heart is full of worldly thoughts, corrupt desires, and iniquitous purposes, there can be no true prayer. True prayer can no more spring from such a heart than vegetation from marble just polished by the sculptors hand.
2. This earnest prayer was answered by God. Verily God hath heard me, etc. True prayer is always answered--answered in the increased buoyancy, vigour, and joyousness of the soul. Every pure desire of the heart brings with it satisfying good. Virtue is its own reward.
III. In devout thanksgiving. Blessed be God, etc. God has heard me, and therefore blessed be God. What we win by prayer we must wear with praise. Mercies in answer to prayer, do in a special manner oblige us to be thankful. (Homilist.)
The experience of a godly man
I. The godly man is anxious to impart his experience to others. Come and hear.
I. His confession is volunteered, not enforced.
2. Spiritual experiences should be told at suitable times. Come and hear. 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. Some preachers err greatly by discoursing of the deep things of experimental religion to those who need to be taught the first principles of the Gospel.
4. Spiritual experience should be strictly personal. What He hath done for my soul. Much that has obtained currency for experience, has been either fiction, or religious scandal.
II. The godly mans 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, etc.
III. The godly mans logic. If I regard, etc. The Christians 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 mans 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 Gods 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 Gods gift. (Homiletic Magazine.)
The psalmists invitation
I. That God had done great things for his soul.
1. God had done great things for him, in a temporal point of view--making a king of a shepherd.
2. He here speaks, however, not as the King of Israel, but as a citizen of Zion. The soul, and not the body, the subject. Worldly riches and spiritual poverty are often combined.
3. What God did for the soul of David, He does for the soul of every believer.
(1) He decreed its salvation.
(2) He gave it to Christ.
(3) He sent it: His Spirit.
(4) He renews and sanctifies it by His grace.
(5) He has arranged in subserviency to it, the events of His providence.
(6) He has made present grace, the earnest of future glory, already prepared.
4. Has God done any of these things for you? If so, He has done them all.
II. That David noticed and recorded the things which God did for his soul.
1. Unless David had marked and treasured up Gods dealings with him, he could not have told them.
2. The whole of his psalms show that this was his practice.
3. Davids example is worthy of imitation--if we keep not a journal, let us at least recollect.
(1) Such is the only course, dictated by respect for God, in His procedure towards us.
(2) Such is the way in which we may be enabled intelligently to co-operate with God.
(3) Such is the only way in which the answer to prayer can be perceived.
(4) Such is the only way in which a song of thanksgiving can be learned.
4. Is the past a blank to you? Then you are not prepared to imitate David.
III. That he felt the obligation of declaring to others the dealings of God with his soul.
1. The general tendency and practice is to conceal Gods dealings--though silence on the subject of experience is often necessary from ignorance.
2. The motives which influenced David might be various.
(1) He would have others to learn what he had been taught.
(2) He would have others to unite with him in praising the Lord for His mercies.
(3) He would, in a practical way, acknowledge the unity of the Church.
(4) He yielded to present and strong feeling: out of the abundance of his heart his mouth spake.
IV. This invitation is addressed only to those who fear God.
1. Had he been preaching salvation to the lost, he would have addressed all.
2. But he is to speak of the experience of a living soul in its intercourse with God.
3. In such a case, believers only are addressed.
(1) Because they only will listen from actual interest in such a subject.
(2) Because they only can understand such a subject--these things must be felt to be known.
(3) Because they only will make a right use of such communications.
(4) Because David was seeking for Christian fellowship. (J. Stewart.)
The communization of Christian experience
I. Such as fear God take an interest is His doings to the souls of men, and are those, therefore, to whom such communications will be made. They cannot but be interested therein. But the godless, or the formal, will feel no such interest; that which the believer has to tell will be an unknown and unwelcome truth to them. But those who sincerely fear God will welcome the experience of others, knowing that whatever stage of the Christian life be told of, the communication cannot but be profitable and helpful.
II. Those to whose souls God has been gracious desire to tell of what God has done for them. Not for the sake of ostentation or pride, still less from hypocrisy, but from irrepressible gratitude to God. And with the view of honouring God, to whom they are so much indebted. Also that they may do good to those to whom they tell of what God has done. It does do them good, for practical and experimental statements are well suited to help others in the heavenward way. And the telling does good to his own soul likewise. He receives sympathy, awakens delight, so that he and they to whom he speaks are comforted, and rejoice together.
III. And those who thus communicate their religious experience have much to tell. Not merely of Gods general goodness to sinful men, but of what God has done specially for them--calling them, pleading with, converting, accepting, sustaining, helping them in every way. Let us then take this conduct of the psalmist as a model. Let no shyness or timidity hinder. But with seriousness, and sincerity, and simplicity do this. It is not essential to salvation, but it is greatly helpful thereto, for yourselves and for others. But what of those who have no such experience to tell? Should not this lead to serious thought? If you cannot talk of Gods saving mercy here, how can you hope to enjoy it hereafter? (A. Thompson, D. D.)
The good man grateful for deliverances
I. Every deliverance of our life ought to be attributed to God.
II. Every deliverance from temporal, still more from spiritual trouble and danger, will so affect the good mans mind as to excite his grateful acknowledgment of it.
III. While the devout man was anxious to stir up the whole nation to acknowledge the deliverance God had given to it, he was most desirous to address himself to those who possessed the fear of God.
1. What has God done for our souls?-anything? Oh yes! he has given us a distinguished mode of being, and has often put us, as it were, into a new life, after dreadful sicknesses, dangers, etc. He has also given to some of us a better, even a divine, life, and has often renewed it to us. Surely gratitude should actuate us.
2. But in what manner have these expressions of Gods goodness affected us? Have we acknowledged them openly, ingenuously, and piously? or have we in an ungrateful and cowardly manner kept silent for fear of man?
3. So far as any of us have walked unworthy of the divine goodness of God, in not having published it to others; and so far as we have trampled on this goodness, in neither having sought nor suffered ourselves to be put in possession of the divine life: so far ought we to be ashamed and abased before God, to pray to Him, etc.
4. It is our mercy that a due improvement of the present opportunity may yet lead to the most glorious results, as Jehovah will not turn away the prayer of the penitent, nor yet hide His mercy from him. (Sketches of Four Hundred Sermons.)
Christian experience
I. What has God done for the soul of every Christian? The Christians God has revealed Himself as Father, Son, and Holy Ghost. Each of this Divine Three has done many things for his soul, and whatever is done by either of them is done by God.
II. Why does the Christian wish to declare what God has done for his soul?
1. If we have seen or met with anything wonderful, we naturally wish to speak of it. That God should do such things for a sinful soul is beyond measure wonderful. It is by far the most wonderful of all His works. He Himself represents it as such. Well, then, may every one for whom He has done such wonders of grace and mercy, wish to declare it.
2. Regard for Gods glory prompts the Christian to speak.
3. Further, he wishes to declare what God has done for his soul, in order that others may assist him in praising the bountiful Benefactor.
III. Why does he wish to make this declaration to those only who fear God?
1. Because they alone can understand such a declaration.
2. Because they alone will really believe him.
3. Because they only will listen with interest, or join with him in praising his Benefactor.
IV. Improvement. Permit me to ask you, in view of this subject--
1. Whether the returns which God requires of you in the Gospel are not most reasonable?
2. Learn from this subject how inexcusable is your ingratitude, how much reason you have for sorrow, shame, and self-abasement. (E. Payson, D. D.)
Gratitude and generosity
Let each one put to himself the question, What hath God done for my soul? and may God, as we proceed, enable us so to answer the question, that our gratitude to Him may be kindled to a greater warmth, and bear fruit abundantly in generosity to man.
1. First of all, then, 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. But salvation is not a mere momentary act, ending in itself. Gods plan is so to lay hold of our mind and heart that there may be continual growth and improvement. His desire is that we should advance in all spiritual knowledge, understanding what the will of the Lord is, and comprehending more and more with all saints what is the length, and breadth, and depth, and height of His love.
2. To this end He has given us the Holy Scriptures for our perpetual possession. Let us consider how great a blessing it is to have revealed knowledge laid up in store for us in a book. This gift to our souls is not a mere transient message, the impression of which may gradually fade away anal in time be totally forgotten, or the tradition of which may be corrupted and distorted without any power of correction; but God has so made His communication to us that we can keep it always fresh, can have it always ready at hand, can refer to it, can consult it again and again, can commit large portions of Divine truth to memory, can renew our impressions as they fade, can compare the different parts of the record together with care and deliberation, can study it more and more closely, and make it more and more our own every day that we live. But it is not merely as separate persons one by one that God has furnished us with blessings made ready to our souls.
3. We are members of a great society. The Holy Catholic Church is a part of the system of our religion. Not only does Christianity contain doctrines but likewise institutions. We are abundantly supplied with what may be called social ordinances in the Church. We have sacraments, and common prayer, and public instruction, and mutual help.
4. If, now, we are to single out a fourth thing which God hath done for our souls, I think it ought to be the blessing of providential care. How our life has been sheltered at dangerous times! What good directions have been given us by the word and example of others--what invitations to make ourselves well acquainted with Christ and His service, and with the peace which His faithful servants are permitted to possess! Whatever the result may have been, surely no thoughtful mind can hesitate to regard with thankfulness such providential care as one of the highest benefits which God bath conferred upon the soul. And especially let the mind dwell upon this providential care as intended for the discipline and training of the character for some real usefulness in life--as something intended to make us more thoughtful, more watchful, less frivolous, less selfish--something to give us the rare blessing of a right and well-balanced mind, so that we may be helpful to our friends, and that they may learn from us the lesson which we ourselves have been taught. But now we must advance one step further, and here we 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 a true conversion. If, indeed, there has been experience like that which I have just described, its practical result will take this form. Gratitude to God will find its natural development in generosity to man. (Dean Howson.)
What Christ has done for me
I. Let us try and tell the tale. What He hath done for my soul. What has He done?
1. He has done that which no one else could have done. From first to last the work is of His own right hand, and infinitely beyond the power of any other. No angel, nor any number of angels, could have done for me what He has done. They may, indeed, excel in strength, but the work required as far exceeded their strength as their might exceeds a gnats. Angels have done great things--see Egypt and Sennacherib--but they could not do this. He has done that which no minister, nor any number of them could do; and what I could never have done fox myself.
2. He has done that which requires many words to describe. Saved! Ah, that is a grand word worthy of being written in letters of gold. A saved soul includes many things. A saved soul is a God-pardoned soul; a God-reconciled soul; a sin-delivered soul; a heaven-entitled soul.
3. He has done that which can never be more completely done.
4. And which can never be undone.
5. He has done that for my soul which brings more glory to His name than all His other works. See Paul.
6. He hath done that for my soul which I am able to know is done. If a man does not know what God has done for his soul, there is some reason to believe that nothing has yet been done. Is conversion so minute a matter, so small a change that it can only be detected by the most delicate tests, and then never to a certainty? Nonsense. That is a poor kind of conversion that only remains a trembling hope and never develops into a conscious fact.
7. He has done for my soul that which will bear the test of eternity.
II. A few reasons that warrant telling the tale.
1. Saints in all ages have done the same. See Paul. Throughout all his epistles the same thing shines. He never forgets his own salvation. Glistening like little gems in a setting of gold are those personal allusions. I obtained mercy. Of whom I am chief. By the grace of God I am what I am. Too often we forget that we have been purged from our old sins; the day of our conversion grows dim in the distance, and our hearts love loses its fervour and intensity. The fire becomes caked over and gives out but little heat. Tell the tale, and in telling it, old memories spring into fresh life. The fire is stirred, its hardening crust is broken, and the flames leap out as bright as ever. Oh, it is a grand thing for ones own soul to live over again the day of conversion. Tell it, it is the best argument with sinners. The world can understand a fact far better than a theory. (Archibald O. Brown.)
Christian experience
I. Some of those things which the Lord has done for their souls, which call forth their feelings of gratitude and love to Him.
1. What He has done for their souls in the gift of Christ (Joh_3:16),
2. In enabling them to appropriate to themselves by faith the blessings of that salvation.
3. In the privilege which He gives to them, of drawing near to Him in prayer through Christ, and in the communications from Himself which are imparted to them frequently in the exercise of that privilege.
4. In their preservation from falling into open sin to the dishonour of His name and their own everlasting ruin (1Pe_1:5).
II. It is Gods will concerning His people that they should live in the lively apprehension of these benefits which have been thus conferred upon them. There are many who think lightly of Christian experience--who are ready to treat as enthusiastic, everything connected with it, and exclaim against it either as hypocrisy or delusion; but the operations of Gods Spirit do not consist in mere notions, but in his lively actings within the soul; where there is no experience of what God has done for the soul, there can be no real work of Gods Holy Spirit. Let none of us then be satisfied with mere notional religion, but see that we be able to rejoice in what our God, in His mercy and grace, has done for our souls.
III. We have here represented to us one of those effects which will ever be produced by that true Christian experience which is the result of the operation of Gods Holy Spirit in the soul.
It is, that it will produce the humble acknowledgment of the mercies which have been received--and that from the simple and sincere desire to glorify God and to benefit the souls of others.
1. To win the unconverted people of the world to the consideration of those subjects from which their hearts are alienated and with which they only associate ideas of gloom and melancholy.
2. For the consolation and encouragement and edification of the people of God. (Denis Browne, M. A.)
Tell others of Jesus
Dr. Valpy, the author of a great many class-books, wrote the following simple lines as his confession of faith:--
In peace let me resign my breath,
And Thy salvation see;
My sins deserve eternal death,
But Jesus died for me.
Valpy is dead and gone; but he gave those lines to dear old Dr. Marsh, the Rector of Beckenham, who put them over his study mantel-shelf. The Earl of Roden came in and read them. Will you give me a copy of those lines? said the good earl. I shall be glad, said Dr. Marsh, and copied them. Lord Roden took them home and put them over his mantel-shelf. General Taylor, a Waterloo hero, came into the room and noticed them. He read them over and over again, while staying with Earl Roden, till his lordship remarked, I say, friend Taylor, I should think you know those lines by heart. He answered, I do know them by heart; indeed, my very heart has grasped their meaning. He was brought to Christ by the humble rhyme. General Taylor handed those lines to an officer in the army, who was going out to the Crimean War. He came home to die; and when Dr. Marsh went to see him, the poor soul, in his weakness, said: Good sir, do you know this verse that General Taylor gave to me? It brought me to my Saviour, and I die in peace To Dr. Marshs surprise, he repeated the lines:--
In peace let me resign my breath, etc.
Only think of the good which four simple lines may do! Oh, tell the good news! Never mind how simple the language. Tell it out.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn 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.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv16, 19I will declare what he has done for my…
I will declare what he has done for my soul
The word "soul" represents the whole person. AT: "I will tell you what he has done for me" (See: Synecdoche)
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I cried to him with my mouth
The word "mouth" represents the whole person who cries out to God. (See: Synecdoche)
he was praised with my tongue
Here "tongue" represents words or speech. This can be stated in active form. AT: "I praised him with my tongue" or "I praised him" (See: Active or Passive and Metonymy)
seen sin
"loved sin" or "held iniquity"
would not have listened to me
Here "would not have listened" implies that God would not have answered his prayer. This can be made clear in the translation. AT: "would not have heard me call out to him" or "he would not have answered my prayer" (See: Assumed Knowledge and Implicit Information)
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv17, 20 17. I cried unto him with my mouth He…
17. I cried unto him with my mouth He proves that he owed his safety to Divine interposition, from the circumstance of his having prayed, and in consequence, having sensibly experienced his kindness. Answers to prayer serve in no small degree to illustrate the goodness of God; and confirm our faith in it. In saying that he cried to God with his mouth and tongue, these are terms denoting, as we have seen in a previous part of the psalm, the vehemency and earnestness with which he prayed. Had he not prayed from the heart, he would have been rejected, but he makes mention of the tongue also, in token of the ardor of his supplications. Some absurdly imagine, that because the expression under the tongue is used, the meaning is with the heart Words are said to come from under the tongue, because they are formed by the flexion of the tongue, as in that passage,
“The poison of asps is under their lips,” (Psalm 140:3)
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The term extol intimates, that we cannot honor God more in our worship, than by looking upwards to him for deliverance. The Papists rob him of a chief part of his glory, when they direct their prayers to the dead or to images, and make such little account of calling upon the name of the Lord.
The Psalmist next lays down the rule, which must be attended to, if we would pray properly and acceptably; guarding against that presumptuous exercise which overlooks the necessity of faith and penitence. We see with what audacity hypocrites and ungodly men associate themselves with the Lord’s people, in compliance with the general calls of the word to engage in prayer. To check this solemn mockery, the Psalmist mentions integrity of heart as indispensable. I am aware that the words may be considered as an assertion of his own personal uprightness of conduct, as we find him frequently vindicating this, by an appeal to the visible and practical proofs which God had shown of his favor to him; but his main object is evidently to enforce by the example of his own exercise the common propriety of drawing near to God with a pure heart. We have a parallel scripture in John 9:31, “We know that God heareth not sinners.” In one sense, he hears none but sinners; for we must all conform to the great rule of applying to him for the remission of our sins. But while believers make an unreserved confession of guilt before God, by this very thing they cease to be sinners, for God pardons them in answer to their supplications. We are not to forget the words of Paul,
“Let every one that nameth the name of Christ depart from iniquity,” — (2 Timothy 2:19)
Besides, to regard iniquity in the heart does not mean to be conscious of sin — for all the Lord’s people must see their sins and be grieved for them, and this is rather praiseworthy than condemnable; — but to be bent upon the practice of iniquity. He particularly refers to the heart, intimating that not only were his hands clean, in the sense of his being innocent before men, but that he could appeal to God in proof of his inward integrity. When the heart does not correspond to the outward conduct, and harbours any secret evil intent, the fair exterior appearance may deceive men; but it is an abomination in the sight of God, The Psalmist affirms with emphasis, that his prayers had been answered, and we ought to draw the inference that we shall never be disappointed, if we seek God in sincerity.
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 vv16, 18 It is not enough to have received God’s benefits…
It is not enough to have received God’s benefits and to be mindful thereof, but also we are bound to make others to profit thereby and praise God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv16–20 Psa 66:16 Come [and] hear, all ye that fear…
Psa 66:16 Come [and] hear, all ye that fear God, and I will declare what he hath done for my soul.
Ver. 16. Come and hear] He had said before, "Come and see," Psa 66:5. He held it a greater honour prodesse quam praeesse.
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All ye that fear God] For such only will hear to good purpose; others either cannot or care not.
And I will declare, &c.] Communicate unto you my soul-secrets and experiments. There is no small good to be gotten by such declarations. Bilney, perceiving Latimer to be zealous without knowledge, came to him in his study, and desired him for God’s sake to hear his confession. I did so, saith Latimer, and, to say the truth, by his confession I learned more than before in many years. So from that time forward I began to smell the word of God, and forsake the school doctors and such fooleries (Acts & Mon.).
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 vv16–20 All ye that fear God; whether Israelites, or Gentiles…
All ye that fear God; whether Israelites, or Gentiles proselyted to them. Let every Israelite take notice of what God hath done for the nation in general, and let the Gentiles observe God’s goodness to the children of Israel.
What he hath done for my soul; which he hath held in life, as he said, Psa 66:16, in the greatest dangers of death.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv16–20 Come and hear, all ye that fear God,.... Who…
Come and hear, all ye that fear God,.... Who have a reverential affection for him, and by whom he is worshipped and served with reverence and godly fear; these have good things done for themselves, and will glorify God for what he does for others: these know the nature, worth, and value of the good things the Lord does for the souls of men, and hear them with pleasure and profit; when to tell them to others is casting pearl before swine, and giving that which is holy to dogs; and therefore only such as fear the Lord are called upon to come and hear what follows. Jarchi interprets this character of proselytes; see Act 13:26;
and I will declare what he hath done for my soul: not what he had done for God, or offered unto him, or suffered for his sake; nor what God had done for his body in the make and preservation of it; but what he had done for his soul, and the salvation of that: what God the Father had done in setting him apart for himself; in making a sure, well ordered, and everlasting covenant with him in Christ; in blessing him with all spiritual blessings in him; in providing for the redemption of his soul by him; in pardoning his sins, justifying his person, adopting him into his family, and regenerating, quickening, and sanctifying him: also what God the Son had done for him; in engaging to assume a true body and a reasonable soul on his account; and to make that soul an offering for his sin, and thereby obtain for him eternal redemption, even the salvation of his immortal soul: likewise what God the Spirit had done for him; in quickening and enlightening his soul; in implanting principles of grace and holiness in it; in showing Christ unto him, and bringing near his righteousness, and leading him to him for salvation and eternal life; in applying exceeding great and precious promises to him, and remembering to him such on which he had caused him to hope; in delivering him out of temptation and troubles, and in carrying on the work of his grace in him hitherto: these are things that are not to be concealed in a man's breast, but to be told to the church and people of God, to their joy and comfort, and to the glory of divine grace; see Mar 5:19.
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 v18 Iniquity - Any sin. In heart - If my…
Iniquity - Any sin. In heart - If my heart had been false to God, although I might have forborne outward acts. If I had been guilty of that, by heart was set upon sin, or I desired only that which I resolved in my heart to spend upon my lusts.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv16–20 Verse 16. Come and hear, all ye that fear…
Verse 16. Come and hear, all ye that fear God] While in captivity, the psalmist had sought the Lord with frequent prayer for his own personal salvation, and for the deliverance of the people; and God blessed him, heard his prayer, and turned the captivity. Now that he is returned in safety, he is determined to perform his vows to the Lord; and calls on all them that fear their Maker, who have any religious reverence for him, to attend to his account of the Lord's gracious dealings with him. He proposes to tell them his spiritual experience, what he needed, what he earnestly prayed for, and what God has done for him. Thus he intended to teach them by example, more powerful always than precept, however weighty in itself, and impressively delivered.
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 vv16, 18, 19 Psa 66:16-17. Come and hear, all ye that fear…
Psa 66:16-17. Come and hear, all ye that fear God — Whether Israelites, or Gentiles proselyted to them; come and hearken unto me (for it will afford you both instruction and encouragement, and will engage you to trust in God more than ever) while I relate what things God hath done for me, and what indubitable proofs he hath given me that he regards those that fear him; and I will declare what he hath done for my soul — Not in pride and vain glory, that I may be thought more a favourite of heaven than other people; but for the honour of God, to which I owe this as a just debt, and for the edification of others. Thus we should be ready, on all proper occasions, to tell one another of the great and good things which God has done for us, and especially what he has done for our souls, the spiritual blessings with which he hath blessed us in heavenly things; as we ought to be most affected with these ourselves, so with these we ought to be most desirous to affect others. I cried unto him with my mouth — With a loud voice and great fervency; and he was extolled with my tongue — I soon had occasion to extol him for hearing and answering my petitions.
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 vv16–20 Come and hear, all ye that fear God -…
Come and hear, all ye that fear God - 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 honored, and that due praise might be given him.
And I will declare what he hath done for my soul - This is probably the personification of an individual to represent the people, considered as delivered from oppression and bondage. The words “for my soul” are equivalent to “for me.” Literally, “for my life.” The phrase would embrace all that God had done by his gracious intervention in delivering the people from bondage. The language here is such as may be used by any one who is converted to God, in reference
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(a) to all that God has done to redeem the soul;
(b) to all that he has done to pardon its guilt;
(c) to all that he has done to give it peace and joy;
(d) to all that he has done to enable it to overcome sin;
(e) to all that he has done to give it comfort in the prospect of death;
(f) to all that he has done to impart thee hope of heaven.
The principle here is one which it is right to apply to all such cases. It is right and proper for a converted sinner to call on others to hear what God has done for him;
(a) because it is due to God thus to honor him;
(b) because the converted heart naturally gives utterance to expressions of gratitude and praise, or wishes to make known the joy derived from pardoned sin;
(c) because there is in such a soul a strong desire that others may partake of the same blessedness, and find the same satisfaction and peace in the service of God.
It is the duty of those who are pardoned and converted thus to call on others to hear what God has done for them;
(a) because others have the same need of religion which they have;
(b) because the same salvation is provided for them which has been provided for those who have found peace;
(c) because all are under obligation to make known as far as possible the fact that God has provided salvation for sinners, and that all may be saved.
He who has no such sense of the mercy of God, manifested toward himself, as to desire that others may be saved - who sees no such value in the religion which he professes as to have an earnest wish that others may partake of it also - can have no real evidence that his own heart has ever been converted to God. Compare the notes at Rom 9:1-3; notes at Rom 10:1.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv16–18 With these he unites his public thanks, inviting those…
With these he unites his public thanks, inviting those who fear God (Psa 60:4; Psa 61:5, His true worshippers) to hear. He vindicates his sincerity, inasmuch as God would not hear hypocrites, but had heard 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 vv16, 17, 20 16. A beautiful illustration of a personal confession and…
16. A beautiful illustration of a personal confession and experience of divine grace.
All ye that fear God—He speaks to the covenant people, and such as fear God among the nations. Such only could understand or profit by the recital. Many among the heathen had learned to fear God by means of the miracles during the captivity, among whom were the kings Nebuchadnezzar, Darius, and Cyrus. Dan_3:28-29; Dan_4:37; Dan_6:25-28; Ezr_1:1-4
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 vv16, 17, 18, 20 16. all ye that fear God] The whole drift…
16. all ye that fear God] The whole drift of the Ps., especially Psa_66:1; Psa_66:5; Psa_66:8, is in favour of extending the phrase to include all who fear God wherever they are to be found, whether Israelites, or non-Israelites who have been won to worship Him by the sight of His works, rather than of limiting it to Israel, or an inner circle of the faithful in Israel.
what he hath done for my soul] What he did for me when my very life was in danger. If Hezekiah is the speaker, he may be thinking at once of his own life (Isa_38:17) and of the life of the nation whose representative he was. He had prayed for both (Isa_37:15 ff; Isa_38:2); and the preservation of the one was a pledge of the preservation of the other (Isa_38:6).
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16–20. All who fear God are bidden to hear what He has done for the speaker. He had prayed in expectation of a favourable hearing, knowing that sincerity is the necessary condition of prayer; and the answer to his prayer had attested his sincerity. In conclusion he blesses God for this continuance of His lovingkindness.
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 vv16, 17, 18, 20 (16) Come.—Refers back to Psa_66:9.
(16) Come.—Refers back to Psa_66:9.
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 vv16–20 Vers. 16-20. In conclusion, the psalmist calls on all…
Vers. 16-20. In conclusion, the psalmist calls on all pious Israelites to "hearken," while he explains to them how it is that his prayers and vows have been so effectual. It has been because his prayers and vows proceeded from a sincere and honest heart, one which was free from "iniquity" (ver. 18). As Hengstenberg points out, this portion of the psalm is didactic, and inculcates the lesson "that there is no way of salvation except that of well doing." God, by answering the psalmist"s prayer, and giving the deliverance for which he had entreated, had set his testimony to the fact of the psalmist"s integrity (vers. 19, 20).
Come and hear, all ye that fear God. The address is scarcely to all that have any sense of religion anywhere, as Professor Cheyne suggests, but rather to the religious section of his own nation the "righteous" or "godly" of other psalms. They are invited to draw near, and be received into the psalmist"s confidence. And I will declare what he hath done for my soul. What God had done for the psalmist was to give him confidence and assurance. He knew that his prayers would be ineffectual unless his heart was pure. God heard him, and then he became sure that he was free from the "great transgression" (Cheyne).
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The best evidence for Christ.
It has been said that "the evidence for Christianity is not the evidences." This may be true of much that is technically called "evidences;" but it is not true of the evidence brought before us here. Facts are facts. Effects must have sufficient causes. Godliness can only be rightly accounted for by being traced to God. Christianity witnesses for Christ. Wherever you find a man saved by Christ, there you have the best evidence for Christ.
I THIS EVIDENCE IS THE MOST ACCESSIBLE. Like the facts of science, it is before our eyes. If you want to know the truth, "come and see." As St. Paul argues, "the works of the flesh are manifest," and a black catalogue he gives of some of them. But the works of the Spirit are also manifest; and they are so contrary to the works of the flesh, that when a man changes his life, to walk, not according to the flesh, but according to the Spirit, the evidence is conclusive as to the transcendent and beneficent power of Christ. The great conversions of St. Luke, as recorded in his Gospel and in the Acts, are evidences of the highest kind; but they are but samples. From that time down through the ages there is an ever-increasing cloud of witnesses. There is much evidence that is only accessible to the learned, and to such as have leisure and capacity for investigation; but here is evidence open to all clear, relevant, and unmistakable.
II THIS EVIDENCE IS THE MOST CONVINCING. It is so to the individual Christian himself. There may be arguments you cannot answer, and difficulties and doubts you cannot remove; but if you have felt the power of Christ for good, you have proof which is better than all else, that Christ is from God. (1Jn_5:10) You know the Bible to be true. You know salvation to be a reality. It is not something you have heard of or seen in others, but something which God has done for your own soul Like the man who had his sight restored, you can say, "Whereas I was blind, now I see." Or like the woman healed of the issue of blood, you can, solicited by love, bear witness, even "before all the people", (Luk_8:47) as to the great things which Christ has done for you. This evidence is the most convincing to others besides ourselves. When we find a real change of mind, a transformation of character, a life made beautiful by self-denial and virtue where formerly it was otherwise, and self-ruled instead of Christ, we cannot but confess the hand of God. (Gal_1:23 Act_4:13 2Co_3:1 1Co_14:21)
III THIS EVIDENCE IS THE MOST ENDURING. It is not limited to one time; it runs through the ages. Here is the true apostolic succession, and it has never been broken. In spite of all opposition and hostility, Christianity lives and prevails. At home and abroad, in every department of business and in every kind of society, it has its witnesses. Wherever we go, we may find brethren in Christ; and when, like Paul, we meet them, perhaps, when we are in trouble or in unexpected places, let us thank God, and take courage. (Act_28:14) Let us also, in our several places, see that we are found faithful. If we are called of God, it is that we may live for God. If we have been enlightened by Christ, it is that we may let our light shine where he has given us our lot. What an honour to be a witness for Christ! The more closely we imitate him by holy living, by faithful work, by loving service to the poor and needy, the greater shall be our power with God and men, and the greater our reward in heaven. W.F. (Joh_20:21 Mat_19:28)
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 vv16–20 Ver. 16. Come and hear. Before, they were bidden…
Ver. 16. Come and hear. Before, they were bidden to come and see. Hearing is faith's seeing. Mercy comes to us by way of ear gate. "Hear, and your soul shall live." They saw how terrible God was, but they heard how gracious he was.
All ye that fear God. These are a fit audience when a good man is about to relate his experience; and it is well to select our hearers when inward soul matters are our theme. It is forbidden us to throw pearls before swine. We do not want to furnish wanton minds with subjects for their comedies, and therefore it is wise to speak of personal spiritual matters where they can be understood, and not where they will be burlesqued. All God fearing men may hear us, but far hence ye profane.
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And I will declare what he hath done for my soul. I will count and recount the mercies of God to me, to my soul, my best part, my most real self. Testimonies ought to be borne by all experienced Christians, in order that the younger and feebler sort may be encouraged by the recital to put their trust in the Lord. To declare man's doings is needless; they are too trivial, and, besides, there are trumpeters enough of man's trumpery deeds; but to declare the gracious acts of God is instructive, consoling, inspiriting, and beneficial in many respects. Let each man speak for himself, for a personal witness is the surest and most forcible; second hand experience is like "cauld kale het again; "it lacks the flavour of first hand interest. Let no mock modesty restrain the grateful believer from speaking of himself, or rather of God's dealings to himself, for it is justly due to God; neither let him shun the individual use of the first person, which is most correct in detailing the Lord's ways of love. We must not be egotists, but we must be egotists when we bear witness for the Lord.
Ver. 16. Come and hear, all ye that fear God. One reason why the saints are so often inviting all that fear God to come unto them is, because the saints see and know the great good that they shall get by those that fear God. The children of darkness are so wise in their generation as to desire most familiarity and acquaintance with those persons whom they conceive may prove most profitable and advantageous to them, and to pretend much friendship there where is hope of most benefit. And shall not the saints, the children of light, upon the same account wish and long for the society of those that fear God, because they see what great good they shall gain by them? It is no wonder that the company of those that fear God is so much in request, since it is altogether gainful and commodious; it's no wonder they have many invitations, since they are guests by which something is still gotten; and, indeed, among all persons living, those that fear God are the most useful and enriching. Samuel Heskins, in "Soul Mercies Precious in the Eyes of Saints... set forth in a little Treatise on Ps 66:16." 1654.
Ver. 16. All ye that fear God. For such only will hear to good purpose; others either cannot, or care not. And I will declare, etc. Communicate unto you my soul secrets and experiments. There is no small good to be gotten by such declarations. Bilney, perceiving Latimer to be zealous without knowledge, came to him in his study and desired him for God's sake to hear his confession. "I did so, "saith Latimer, "and, to say the truth, by this confession I learned more than afore in many years. So from that time forward I began to smell the word of God, and forsake the school doctors, and such fooleries." John Trapp.
Ver. 16. Ye that fear God. Observe the invitation given to those only who fear God, because "the fear of the Lord is the beginning of wisdom; "he loosens the feet to come, opens the ears to hear; and therefore, he who has no fear of God will be called to no purpose, either to come or to hear. Robert Bellarmine.
Ver. 16. I will declare. Consider the ends which a believer should purpose in the discharge of this duty ("of communicating Christian experience"). The principal end he should have in view when he declares his experience is the glory of that God, who hath dealt so bountifully with him. He would surely have the Lord exalted for his faithfulness and goodness to him; he would have it published that the name of the Lord might be great; that sinners might know that his God is faithful to his word; that he hath not only engaged to be "a present help in time of need, "but that he hath found him in reality to be so. As he knows the enemies of God are ready enough to charge him with neglect of his people, because of the trials and afflictions they are exercised with; so he would, in contradiction to them, declare what he hath found in his own experience, that in very faithfulness he afflicts those that are dearest to him. And with what lustre doth the glory of God shine, when his children are ready to acknowledge that he never called them out to any duty but his grace was sufficient for them; that he never laid his hand upon them in any afflictive exercise, but he, at the same time, supplied them with all those supports which they stood in need of? I say, for Christians thus to stand up, on proper occasions, and bear their experimental testimony to the faithfulness and goodness of God, what a tendency hath it to make the name of the Lord, who hath been their strong tower, glorious in the midst of the earth... How may we blush and be ashamed, that we have so much conversation in the world and so little about what God hath done for our souls? It is a very bad sign upon us, in our day, that the things of God are generally postponed; while either the affairs of state, or the circumstances of outward life, or other things, perhaps, of a more trifling nature, are the general subjects of our conversation. What! are we ashamed of the noblest, the most interesting subject? It is but a poor sign that we have felt anything of it, if we think it unnecessary to declare it to our fellow Christians. What think you? Suppose any two of us were cast upon a barbarous shore, where we neither understood the language, nor the customs of the inhabitants, and were treated by them with reproach and cruelty; do you think we should not esteem it a happiness that we could unburden ourselves to each other, and communicate our griefs and troubles? And shall we think it less so, while we are in such a world as this, in a strange land, and at a distance from our Father's house? Shall we neglect conversing with each other? No; let our conversation not only be in heaven, but about spiritual and heavenly things. Samuel Wilson (1703-1750), in "Sermons on Various Subjects."
Ver. 16. I will declare. After we are delivered from the dreadful apprehensions of the wrath of God, it is our duty to be publicly thankful. It is for the glory of our Healer to speak of the miserable wounds that once pained us; and of that kind hand that saved us when we were brought very low. It is for the glory of our Pilot to tell of the rocks and of the sands; the many dangers and threatening calamities that he, by his wise conduct, made us to escape: and to see us safe on the shore, may cause others that are yet afflicted, and tossed with tempests, to look to him for help; for he is able and ready to save them as well as us. We must, like soldiers, when a tedious war is over, relate our combats, our fears, our dangers, with delight; and make known our experiences to doubting, troubled Christians, and to those that have not yet been under such long and severe trials as we have been. Timothy Rogers (1660-1729), in "A Discourse on Trouble of Mind."
Ver. 16.
I. What has God done for the soul of every Christian?
II. Why does the Christian wish to declare what God has done
for his soul?
III. Why does he wish to make this declaration to those who
only fear God?
1. Because they alone can understand such a declaration.
2. They alone will really believe him.
3. They only will listen with interest, or join with him in praising his Benefactor. E. Payson.
Ver. 16.
I. Religious teaching should be simple: I will
declare.
II. Earnest: Come and hear.
III. Seasonable: All ye that.
IV. Discriminating: Fear God.
V. Experimental: What he hath, etc.
Psalms 66:17*
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 vv16, 18 Come and hear, all ye that fear God, and…
Psa_66:16-20
Come and hear, all ye that fear God, and I will declare what He hath done for my soul.
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Godliness
I. In social talk. Come and hear, etc.
1. The subject of a good mans talk. What is it? The kindness of God to him. What He hath done for my soul. He hath enlightened me, renovated my nature, removed my guilt, brightened my prospects, etc.
2. The desire of a good man to communicate. Why does he wish to inform others of the blessings which God has conferred upon him? That he may do them good, inspire them with the desire to seek similar blessings.
3. The audience that a good man seeks. All ye that fear God. All ye that are reverent and religious, and that are in sympathy with me. Godliness is not ascetic. It does not shun, but craves for society.
II. In earnest prayer. I cried unto Him with my mouth. The expression cried indicates earnestness. Prayer is not words, but burning desires, uttered or unexpressed.
1. This earnest prayer was unobstructed by iniquity. If I regard (in purpose) iniquity in my heart, the Lord will not hear me. Where the heart is full of worldly thoughts, corrupt desires, and iniquitous purposes, there can be no true prayer. True prayer can no more spring from such a heart than vegetation from marble just polished by the sculptors hand.
2. This earnest prayer was answered by God. Verily God hath heard me, etc. True prayer is always answered--answered in the increased buoyancy, vigour, and joyousness of the soul. Every pure desire of the heart brings with it satisfying good. Virtue is its own reward.
III. In devout thanksgiving. Blessed be God, etc. God has heard me, and therefore blessed be God. What we win by prayer we must wear with praise. Mercies in answer to prayer, do in a special manner oblige us to be thankful. (Homilist.)
The experience of a godly man
I. The godly man is anxious to impart his experience to others. Come and hear.
I. His confession is volunteered, not enforced.
2. Spiritual experiences should be told at suitable times. Come and hear. 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. Some preachers err greatly by discoursing of the deep things of experimental religion to those who need to be taught the first principles of the Gospel.
4. Spiritual experience should be strictly personal. What He hath done for my soul. Much that has obtained currency for experience, has been either fiction, or religious scandal.
II. The godly mans 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, etc.
III. The godly mans logic. If I regard, etc. The Christians 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 mans 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 Gods 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 Gods gift. (Homiletic Magazine.)
The psalmists invitation
I. That God had done great things for his soul.
1. God had done great things for him, in a temporal point of view--making a king of a shepherd.
2. He here speaks, however, not as the King of Israel, but as a citizen of Zion. The soul, and not the body, the subject. Worldly riches and spiritual poverty are often combined.
3. What God did for the soul of David, He does for the soul of every believer.
(1) He decreed its salvation.
(2) He gave it to Christ.
(3) He sent it: His Spirit.
(4) He renews and sanctifies it by His grace.
(5) He has arranged in subserviency to it, the events of His providence.
(6) He has made present grace, the earnest of future glory, already prepared.
4. Has God done any of these things for you? If so, He has done them all.
II. That David noticed and recorded the things which God did for his soul.
1. Unless David had marked and treasured up Gods dealings with him, he could not have told them.
2. The whole of his psalms show that this was his practice.
3. Davids example is worthy of imitation--if we keep not a journal, let us at least recollect.
(1) Such is the only course, dictated by respect for God, in His procedure towards us.
(2) Such is the way in which we may be enabled intelligently to co-operate with God.
(3) Such is the only way in which the answer to prayer can be perceived.
(4) Such is the only way in which a song of thanksgiving can be learned.
4. Is the past a blank to you? Then you are not prepared to imitate David.
III. That he felt the obligation of declaring to others the dealings of God with his soul.
1. The general tendency and practice is to conceal Gods dealings--though silence on the subject of experience is often necessary from ignorance.
2. The motives which influenced David might be various.
(1) He would have others to learn what he had been taught.
(2) He would have others to unite with him in praising the Lord for His mercies.
(3) He would, in a practical way, acknowledge the unity of the Church.
(4) He yielded to present and strong feeling: out of the abundance of his heart his mouth spake.
IV. This invitation is addressed only to those who fear God.
1. Had he been preaching salvation to the lost, he would have addressed all.
2. But he is to speak of the experience of a living soul in its intercourse with God.
3. In such a case, believers only are addressed.
(1) Because they only will listen from actual interest in such a subject.
(2) Because they only can understand such a subject--these things must be felt to be known.
(3) Because they only will make a right use of such communications.
(4) Because David was seeking for Christian fellowship. (J. Stewart.)
The communization of Christian experience
I. Such as fear God take an interest is His doings to the souls of men, and are those, therefore, to whom such communications will be made. They cannot but be interested therein. But the godless, or the formal, will feel no such interest; that which the believer has to tell will be an unknown and unwelcome truth to them. But those who sincerely fear God will welcome the experience of others, knowing that whatever stage of the Christian life be told of, the communication cannot but be profitable and helpful.
II. Those to whose souls God has been gracious desire to tell of what God has done for them. Not for the sake of ostentation or pride, still less from hypocrisy, but from irrepressible gratitude to God. And with the view of honouring God, to whom they are so much indebted. Also that they may do good to those to whom they tell of what God has done. It does do them good, for practical and experimental statements are well suited to help others in the heavenward way. And the telling does good to his own soul likewise. He receives sympathy, awakens delight, so that he and they to whom he speaks are comforted, and rejoice together.
III. And those who thus communicate their religious experience have much to tell. Not merely of Gods general goodness to sinful men, but of what God has done specially for them--calling them, pleading with, converting, accepting, sustaining, helping them in every way. Let us then take this conduct of the psalmist as a model. Let no shyness or timidity hinder. But with seriousness, and sincerity, and simplicity do this. It is not essential to salvation, but it is greatly helpful thereto, for yourselves and for others. But what of those who have no such experience to tell? Should not this lead to serious thought? If you cannot talk of Gods saving mercy here, how can you hope to enjoy it hereafter? (A. Thompson, D. D.)
The good man grateful for deliverances
I. Every deliverance of our life ought to be attributed to God.
II. Every deliverance from temporal, still more from spiritual trouble and danger, will so affect the good mans mind as to excite his grateful acknowledgment of it.
III. While the devout man was anxious to stir up the whole nation to acknowledge the deliverance God had given to it, he was most desirous to address himself to those who possessed the fear of God.
1. What has God done for our souls?-anything? Oh yes! he has given us a distinguished mode of being, and has often put us, as it were, into a new life, after dreadful sicknesses, dangers, etc. He has also given to some of us a better, even a divine, life, and has often renewed it to us. Surely gratitude should actuate us.
2. But in what manner have these expressions of Gods goodness affected us? Have we acknowledged them openly, ingenuously, and piously? or have we in an ungrateful and cowardly manner kept silent for fear of man?
3. So far as any of us have walked unworthy of the divine goodness of God, in not having published it to others; and so far as we have trampled on this goodness, in neither having sought nor suffered ourselves to be put in possession of the divine life: so far ought we to be ashamed and abased before God, to pray to Him, etc.
4. It is our mercy that a due improvement of the present opportunity may yet lead to the most glorious results, as Jehovah will not turn away the prayer of the penitent, nor yet hide His mercy from him. (Sketches of Four Hundred Sermons.)
Christian experience
I. What has God done for the soul of every Christian? The Christians God has revealed Himself as Father, Son, and Holy Ghost. Each of this Divine Three has done many things for his soul, and whatever is done by either of them is done by God.
II. Why does the Christian wish to declare what God has done for his soul?
1. If we have seen or met with anything wonderful, we naturally wish to speak of it. That God should do such things for a sinful soul is beyond measure wonderful. It is by far the most wonderful of all His works. He Himself represents it as such. Well, then, may every one for whom He has done such wonders of grace and mercy, wish to declare it.
2. Regard for Gods glory prompts the Christian to speak.
3. Further, he wishes to declare what God has done for his soul, in order that others may assist him in praising the bountiful Benefactor.
III. Why does he wish to make this declaration to those only who fear God?
1. Because they alone can understand such a declaration.
2. Because they alone will really believe him.
3. Because they only will listen with interest, or join with him in praising his Benefactor.
IV. Improvement. Permit me to ask you, in view of this subject--
1. Whether the returns which God requires of you in the Gospel are not most reasonable?
2. Learn from this subject how inexcusable is your ingratitude, how much reason you have for sorrow, shame, and self-abasement. (E. Payson, D. D.)
Gratitude and generosity
Let each one put to himself the question, What hath God done for my soul? and may God, as we proceed, enable us so to answer the question, that our gratitude to Him may be kindled to a greater warmth, and bear fruit abundantly in generosity to man.
1. First of all, then, 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. But salvation is not a mere momentary act, ending in itself. Gods plan is so to lay hold of our mind and heart that there may be continual growth and improvement. His desire is that we should advance in all spiritual knowledge, understanding what the will of the Lord is, and comprehending more and more with all saints what is the length, and breadth, and depth, and height of His love.
2. To this end He has given us the Holy Scriptures for our perpetual possession. Let us consider how great a blessing it is to have revealed knowledge laid up in store for us in a book. This gift to our souls is not a mere transient message, the impression of which may gradually fade away anal in time be totally forgotten, or the tradition of which may be corrupted and distorted without any power of correction; but God has so made His communication to us that we can keep it always fresh, can have it always ready at hand, can refer to it, can consult it again and again, can commit large portions of Divine truth to memory, can renew our impressions as they fade, can compare the different parts of the record together with care and deliberation, can study it more and more closely, and make it more and more our own every day that we live. But it is not merely as separate persons one by one that God has furnished us with blessings made ready to our souls.
3. We are members of a great society. The Holy Catholic Church is a part of the system of our religion. Not only does Christianity contain doctrines but likewise institutions. We are abundantly supplied with what may be called social ordinances in the Church. We have sacraments, and common prayer, and public instruction, and mutual help.
4. If, now, we are to single out a fourth thing which God hath done for our souls, I think it ought to be the blessing of providential care. How our life has been sheltered at dangerous times! What good directions have been given us by the word and example of others--what invitations to make ourselves well acquainted with Christ and His service, and with the peace which His faithful servants are permitted to possess! Whatever the result may have been, surely no thoughtful mind can hesitate to regard with thankfulness such providential care as one of the highest benefits which God bath conferred upon the soul. And especially let the mind dwell upon this providential care as intended for the discipline and training of the character for some real usefulness in life--as something intended to make us more thoughtful, more watchful, less frivolous, less selfish--something to give us the rare blessing of a right and well-balanced mind, so that we may be helpful to our friends, and that they may learn from us the lesson which we ourselves have been taught. But now we must advance one step further, and here we 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 a true conversion. If, indeed, there has been experience like that which I have just described, its practical result will take this form. Gratitude to God will find its natural development in generosity to man. (Dean Howson.)
What Christ has done for me
I. Let us try and tell the tale. What He hath done for my soul. What has He done?
1. He has done that which no one else could have done. From first to last the work is of His own right hand, and infinitely beyond the power of any other. No angel, nor any number of angels, could have done for me what He has done. They may, indeed, excel in strength, but the work required as far exceeded their strength as their might exceeds a gnats. Angels have done great things--see Egypt and Sennacherib--but they could not do this. He has done that which no minister, nor any number of them could do; and what I could never have done fox myself.
2. He has done that which requires many words to describe. Saved! Ah, that is a grand word worthy of being written in letters of gold. A saved soul includes many things. A saved soul is a God-pardoned soul; a God-reconciled soul; a sin-delivered soul; a heaven-entitled soul.
3. He has done that which can never be more completely done.
4. And which can never be undone.
5. He has done that for my soul which brings more glory to His name than all His other works. See Paul.
6. He hath done that for my soul which I am able to know is done. If a man does not know what God has done for his soul, there is some reason to believe that nothing has yet been done. Is conversion so minute a matter, so small a change that it can only be detected by the most delicate tests, and then never to a certainty? Nonsense. That is a poor kind of conversion that only remains a trembling hope and never develops into a conscious fact.
7. He has done for my soul that which will bear the test of eternity.
II. A few reasons that warrant telling the tale.
1. Saints in all ages have done the same. See Paul. Throughout all his epistles the same thing shines. He never forgets his own salvation. Glistening like little gems in a setting of gold are those personal allusions. I obtained mercy. Of whom I am chief. By the grace of God I am what I am. Too often we forget that we have been purged from our old sins; the day of our conversion grows dim in the distance, and our hearts love loses its fervour and intensity. The fire becomes caked over and gives out but little heat. Tell the tale, and in telling it, old memories spring into fresh life. The fire is stirred, its hardening crust is broken, and the flames leap out as bright as ever. Oh, it is a grand thing for ones own soul to live over again the day of conversion. Tell it, it is the best argument with sinners. The world can understand a fact far better than a theory. (Archibald O. Brown.)
Christian experience
I. Some of those things which the Lord has done for their souls, which call forth their feelings of gratitude and love to Him.
1. What He has done for their souls in the gift of Christ (Joh_3:16),
2. In enabling them to appropriate to themselves by faith the blessings of that salvation.
3. In the privilege which He gives to them, of drawing near to Him in prayer through Christ, and in the communications from Himself which are imparted to them frequently in the exercise of that privilege.
4. In their preservation from falling into open sin to the dishonour of His name and their own everlasting ruin (1Pe_1:5).
II. It is Gods will concerning His people that they should live in the lively apprehension of these benefits which have been thus conferred upon them. There are many who think lightly of Christian experience--who are ready to treat as enthusiastic, everything connected with it, and exclaim against it either as hypocrisy or delusion; but the operations of Gods Spirit do not consist in mere notions, but in his lively actings within the soul; where there is no experience of what God has done for the soul, there can be no real work of Gods Holy Spirit. Let none of us then be satisfied with mere notional religion, but see that we be able to rejoice in what our God, in His mercy and grace, has done for our souls.
III. We have here represented to us one of those effects which will ever be produced by that true Christian experience which is the result of the operation of Gods Holy Spirit in the soul.
It is, that it will produce the humble acknowledgment of the mercies which have been received--and that from the simple and sincere desire to glorify God and to benefit the souls of others.
1. To win the unconverted people of the world to the consideration of those subjects from which their hearts are alienated and with which they only associate ideas of gloom and melancholy.
2. For the consolation and encouragement and edification of the people of God. (Denis Browne, M. A.)
Tell others of Jesus
Dr. Valpy, the author of a great many class-books, wrote the following simple lines as his confession of faith:--
In peace let me resign my breath,
And Thy salvation see;
My sins deserve eternal death,
But Jesus died for me.
Valpy is dead and gone; but he gave those lines to dear old Dr. Marsh, the Rector of Beckenham, who put them over his study mantel-shelf. The Earl of Roden came in and read them. Will you give me a copy of those lines? said the good earl. I shall be glad, said Dr. Marsh, and copied them. Lord Roden took them home and put them over his mantel-shelf. General Taylor, a Waterloo hero, came into the room and noticed them. He read them over and over again, while staying with Earl Roden, till his lordship remarked, I say, friend Taylor, I should think you know those lines by heart. He answered, I do know them by heart; indeed, my very heart has grasped their meaning. He was brought to Christ by the humble rhyme. General Taylor handed those lines to an officer in the army, who was going out to the Crimean War. He came home to die; and when Dr. Marsh went to see him, the poor soul, in his weakness, said: Good sir, do you know this verse that General Taylor gave to me? It brought me to my Saviour, and I die in peace To Dr. Marshs surprise, he repeated the lines:--
In peace let me resign my breath, etc.
Only think of the good which four simple lines may do! Oh, tell the good news! Never mind how simple the language. Tell it out.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — 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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv16, 19 I will declare what he has done for my…
I will declare what he has done for my soul
The word "soul" represents the whole person. AT: "I will tell you what he has done for me" (See: Synecdoche)
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I cried to him with my mouth
The word "mouth" represents the whole person who cries out to God. (See: Synecdoche)
he was praised with my tongue
Here "tongue" represents words or speech. This can be stated in active form. AT: "I praised him with my tongue" or "I praised him" (See: Active or Passive and Metonymy)
seen sin
"loved sin" or "held iniquity"
would not have listened to me
Here "would not have listened" implies that God would not have answered his prayer. This can be made clear in the translation. AT: "would not have heard me call out to him" or "he would not have answered my prayer" (See: Assumed Knowledge and Implicit Information)
translationWords
fear
declare
soul
cry
praise
sin
heart
lord
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 vv16, 18 66:16-20 The private testimony in the conclusion of the…
66:16-20 The private testimony in the conclusion of the psalm parallels the public praise of its opening (66:1-4).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.