Psalms 66:5

r you: Verse 9 Which holdeth our soul in life - Literally, "he who placeth our soul בחיים bachaiyim, in lives." We are preserved alive, have health of body, and feel the life of God in our hearts. And suffereth not her feet to be moved - Keeps us steadfast in his testimonies. We have our life, our liberty, and our religion. O, what hath the Lord wrought for us! "Make, therefore, the voice of his praise to be heard." Let God and man know you are thankful. Verse 10 For thou, O God, hast proved us - This is a metaphor taken from melting and refining metals; afflictions and trials of various kinds are represented as a furnace where ore is melted, and a crucible where it is refined. And this metaphor is used especially to represent cases where there is doubt concerning the purity of the metal, the quantity of alloy, or even the nature or kind of metal subjected to the trial. So God is said to try the Israelites that he might know what was in them; and whether they would keep his testimonies: and then, according to the issue, his conduct towards them would appear to be founded on reason and justice. Verse 11 Thou broughtest us into the net - This refers well to the case of the Israelites, when, in their departure from Egypt, pursued by the Egyptians, having the Red Sea before them, and no method of escape, Pharaoh said, "The wilderness hath shut them in, - they are entangled;" comparing their state to that of a wild beast in a net. Affliction upon our loins - Perhaps this alludes to that sharp pain in the back and loins which is generally felt on the apprehension of sudden and destructive danger. Verse 12 Thou hast caused men to ride over our heads - Thou hast permitted us to fall under the dominion of our enemies; who have treated us as broken infantry are when the cavalry dashes among their disordered ranks, treading all under the horses' feet. We went through fire and through water - Through afflictions of the most torturing and overwhelming nature. To represent such, the metaphors of fire and water are often used in Scripture. The old Psalter considers these trials as a proof of the uprightness of those who were tried - We passid thrugh fire and watir: that is, thurgh wa and wele, as a man that leves noght his waye for hete na for kald, for dry na for wette; and thou out lede us fra tribulacyon intill koling (cooling) that is, in till endles riste, that we hope to hafe after this travell. Wealthy place - Well watered place, to wit, the land of Judea. Verse 13 I will go into thy house with burnt-offerings - Now that thou hast restored us to our own land, and established us in it, we will establish thy worship, and offer all the various kinds of sacrifices required by thy law. I will pay thee my vows - We often vowed, if thou wouldst deliver us from our bondage, to worship and serve thee alone: now thou hast heard our prayers, and hast delivered us; therefore will we fulfill our engagements to thee. The old Psalter gives this a pious turn: - I sall yelde till the my woues, that is, the vowes of louying (praising) the; whilk vowes my lipes divisid sayand, that I am noght, and thou arte all: and I hafe nede of the, noght thou of me. This is a right distinction - It is certainly a good distinction, and it is strictly true. The allsufficient God needs not his creatures. Verse 14 When I was in trouble - This is generally the time when good resolutions are formed, and vows made; but how often are these forgotten when affliction and calamity are removed! Verse 15 I will offer, etc. - Thou shalt have the best of the herd and of the fold; the lame and the blind shall never be given to thee for sacrifice. The incense of rams - The fine effluvia arising from the burning of the pure fat. 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. Verse 17 I cried unto him with my mouth - My prayer was fervent; he heard and answered; and my tongue celebrated his mercies; and he as graciously received my thanksgiving, as he compassionately heard my prayer. Verse 18 If I regard iniquity in my heart - "If I have seen (ראיתי raithi) iniquity in my heart," if I have known it was there, and encouraged it; if I pretended to be what I was not; if I loved iniquity, while I professed to pray and be sorry for my sin; the Lord, אדני Adonai, my Prop, Stay, and Supporter, would not have heard, and I should have been left without help or support. Verse 19 Verily God hath heard me - A sure proof that my prayer was upright, and my heart honest, before him. Verse 20 Blessed be God - I therefore praise God, who has not turned aside my prayer, and who has not withheld his mercy from me. Thus he told them what God had done for his soul. Introduction The psalmist prays for the enlargement of God's kingdom, Psa 67:1, Psa 67:2; calls upon all nations to serve him, because he judges and governs righteously, Psa 67:3-5; promises prosperity to the faithful and obedient, Psa 67:6, Psa 67:7. The title here is the same with that of Psa 4:1-8 (note), where see the notes. It is supposed to have been written at the return from the Babylonish captivity, and to foretell the conversion of the Gentiles to the Christian religion. The prayer for their salvation is very energetic. Verse 1 God be merciful unto us - Show the Jewish people thy mercy, bless them in their bodies and souls and give a full evidence of thy approbation. This is nearly the same form of blessing as that used Num 6:25 (note), where see the notes. Verse 2 That thy way may be known - That thy will, thy gracious designs towards the children of men, thy way of reconciling them to thyself, of justifying the ungodly, and sanctifying the unholy, may be known to all the nations upon the earth! God's way is God's religion; what he walks in before men; and in which men must walk before him. A man's religion is his way of worshipping God, and going to heaven. The whole Gospel is called this way, Act 19:9. Thy saving health - ישועתך yeshuathecha, "thy salvation." The great work which is performed in God's way, in destroying the power, pardoning the guilt, cleansing from the infection, of all sin; and filling the soul with holiness, with the mind that was in Christ. Let all nations - the whole Gentile world, know that way, and this salvation! Verse 3 Let the people praise thee - When this is done, the people - the Gentiles, will praise thee; all will give thanks to God for his unspeakable gift. Verse 4 Glad and sing for joy - They shall be made happy in thy salvation. Even their political state shall be greatly meliorated; for God will be acknowledged the supreme Judge; their laws shall be founded on his word; and the nations of the earth shall be governed according to judgment, justice, and equity. Selah - This is true. There are innumerable facts to confirm it. All the nations who have received the Gospel of Christ have been benefited politically, as well as spiritually, by it. Verse 5 Let the people praise thee - Seeing the abundance of the blessings which the Gentiles were to receive, he calls again and again upon them to magnify God for such mercies. Verse 6 The earth yield her increase - As the ground was cursed for the sin of man, and the curse was to be removed by Jesus Christ, the fertility of the ground should be influenced by the preaching of the Gospel; for as the people's minds would become enlightened by the truth, they would, in consequence, become capable of making the most beneficial discoveries in arts and sciences, and there should be an especial blessing on the toil of the pious husbandman. Whenever true religion prevails, every thing partakes of its beneficent influence. Verse 7 God shall bless us - He shall ever be speaking good to us, and ever

All Mankind Exhorted to Praise God. 1 Make a joyful noise unto God, all ye lands: 2 Sing forth the honour of his name: make his praise glorious. 3 Say unto God, How terrible art thou in thy works! through the greatness of thy power shall thine enemies submit themselves unto thee. 4 All the earth shall worship thee, and shall sing unto thee; they shall sing to thy name. Selah. 5 Come and see the works of God: he is terrible in his doing toward the children of men. 6 He turned the sea into dry land: they went through the flood on foot: there did we rejoice in him. 7 He ruleth by his power for ever; his eyes behold the nations: let not the rebellious exalt themselves. Selah. I. In these verses the psalmist calls upon all people to praise God, all lands, all the earth, all the inhabitants of the world that are capable of praising God, v. 1 . 1. This speaks the glory of God, that he is worthy to be praised by all, for he is good to all and furnishes every nation with matter for praise. 2. The duty of man, that all are obliged to praise God; it is part of the law of creation, and therefore is required of every creature. 3. A prediction of the conversion of the Gentiles to the faith of Christ; the time should come when all lands should praise God, and this incense should in every place be offered to him. 4. A hearty good-will which the psalmist had to this good work of praising God. He will abound in it himself, and wishes that God might have his tribute paid him by all the nations of the earth and not by the land of Israel only. He excites all lands, (1.) To make a joyful noise to God. Holy joy is that devout affection which should animate all our praises; and, though it is not making a noise in religion that God will accept of (hypocrites are said to cause their voice to be heard on high, Isa. lviii. 4 ), yet, in praising God, [1.] We must be hearty and zealous, and must do what we do with all our might, with all that is within us. [2.] We must be open and public, as those that are not ashamed of our Master. And both these are implied in making a noise, a joyful noise. (2.) To sing with pleasure, and to sing forth, for the edification of others, the honour of his name, that is, of all that whereby he has made himself known, v. 2 . That which is the honour of God's name ought to be the matter of our praise. (3.) To make his praise glorious as far as we can. In praising God we must do it so as to glorify him, and that must be the scope and drift of all our praises. Reckon it your greatest glory to praise God, so some. It is the highest honour the creature is capable of to be to the Creator for a name and a praise. II. He had called upon all lands to praise God ( v. 1 ), and he foretels ( v. 4 ) that they shall do so: All the earth shall worship thee; some in all parts of the earth, even the remotest regions, for the everlasting gospel shall be preached to every nation and kindred; and this is the purport of it, Worship him that made heaven and earth, Rev. xiv. 6, 7 . Being thus sent forth, it shall not return void, but shall bring all the earth, more or less, to worship God, and sing unto him. In gospel times God shall be worshipped by the singing of Psalms. They shall sing to God, that is, sing to his name, for it is only to his declarative glory, that by which he has made himself known, not to his essential glory, that we can contribute any thing by our praises. III. That we may be furnished with matter for praise, we are here called upon to come and see the works of God; for his own works praise him, whether we do or no; and the reason why we do not praise him more and better is because we do not duly and attentively observe them. Let us therefore see God's works and observe the instances of his wisdom, power, and faithfulness in them ( v. 5 ), and then speak of them, and speak of them to him ( v. 3 ): Say unto God, How terrible art thou in thy works, terrible in thy doings! 1. God's works are wonderful in themselves, and such as, when duly considered, may justly fill us with amazement. God is terrible (that is, admirable) in his works, through the greatness of his power, which is such, and shines so brightly, so strongly, in all he does, that it may be truly said there are not any works like unto his works. Hence he is said to be fearful in praises, Exod. xv. 11 . In all his doings towards the children of men he is terrible, and to be eyed with a holy awe. Much of religion lies in a reverence for the divine Providence. 2. They are formidable to his enemies, and have many a time forced and frightened them into a feigned submission ( v. 3 ): Through the greatness of thy power, before which none can stand, shall thy enemies submit themselves unto thee; they shall lie unto thee (so the word is), that is, they shall be compelled, sorely against their wills, to make their peace with thee upon any terms. Subjection extorted by fear is seldom sincere, and therefore force is no proper means of propagating religion, nor can there be much joy of such proselytes to the church as will in the end be found liars unto it, Deut. xxxiii. 29 . 3. They are comfortable and beneficial to his people, v. 6 . When Israel came out of Egypt, he turned the sea into dry land before them, which encouraged them to follow God's guidance through the wilderness; and, when they were to enter Canaan, for their encouragement in their wars Jordan was divided before them, and they went through that flood on foot; and such foot, so signally owned by heaven, might well pass for cavalry, rather than infantry, in the wars of the Lord. There did the enemies tremble before them ( Exod. xv. 14, 15 ; Josh. v. 1 ), but there did we rejoice in him, both trust his power (for relying on God is often expressed by rejoicing in him) and sing his praise, Ps. cvi. 12 . There did we rejoice; that is, our ancestors did, and we in their loins. The joys of our fathers were our joys, and we ought to look upon ourselves as sharers in them. 4. They are commanding to all. God by his works keeps up his dominion in the world ( v. 7 ): He rules by his power for ever; his eyes behold the nations. (1.) God has a commanding eye; from the height of heaven his eye commands all the inhabitants of the world, and he has a clear and full view of them all. His eyes run to and fro through the earth; the most remote and obscure nations are under his inspection. (2.) He has a commanding arm; his power rules, rules for ever, and is never weakened, never obstructed. Strong is his hand, and high is his right hand. Hence he infers, Let not the rebellious exalt themselves; let not those that have revolting and rebellious hearts dare to rise up in any overt acts of rebellion against God, as Adonijah exalted himself, saying, I will be king. Let not those that are in rebellion against God exalt themselves as if there were any probability that they should gain their point. No; let them be still, for God hath said, I will be exalted, and man cannot gainsay it.