Read-Post Through the Bible

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Psalms 65 - Title. - This title is very similar to many we have before studied. To the Chief Musician. It is consigned to the care of the usual overseer of song. When a man does his work well, there is no use in calling in others for novelty's sake. A Psalm and Song of David, The Hebrew calls it a Shur and Mizmor, a combination of psalm and song, which may be best described by the term, “A Lyrical Poem.” In this case the psalm may be said or sung, and be equally suitable. We have had two such Psalms before, Psa_30:1-12 and 40, Psa_48:1-14, and we have now the first of a little series of four following each other. It was meet that Psalms of pleading and longing should be followed by hymns of praise.

Subject and Divisions. - David sings of the glory of God in his church, and in the fields of nature: here is the song both of grace and providence. It may be that he intended hereby to commemorate a remarkably plentiful harvest, or to compose a harvest hymn for all ages. It appears to have been written after a violent rebellion had been quelled, Psa_65:7, and foreign enemies had been subdued by signal victory, Psa_65:8. It is one of the most delightful hymns in any language.

We shall view in the Psa_65:1-4the way of approach to God, then Psa_65:5-8 we shall see the Lord in answer to prayer performing wonders for which he is praised, and then Psa_65:9-13 we shall sing the special harvest-song.   — Psalms   

Psalms 65 - In this psalm we are directed to give to God the glory of his power and goodness, which appear, 

I. In the kingdom of grace (Psa_65:1), hearing prayer (Psa_65:2), pardoning sin (Psa_65:3), satisfying the souls of the people (Psa_65:4), protecting and supporting them (Psa_65:5). 

II. In the kingdom of Providence, fixing the mountains (Psa_65:6), calming the sea (Psa_65:7), preserving the regular succession of day and night (Psa_65:8 ), and making the earth fruitful (Psa_65:9-13). These are blessings we are all indebted to God for, and therefore we may easily accommodate this psalm to ourselves in singing it.

To the chief musician. A psalm and song of David. — Henry 

Psa 65:1-5 — All the praise the Lord receives from this earth is from Zion, being the fruit of the Spirit of Christ, and acceptable through him. Praise is silent unto thee, as wanting words to express the great goodness of God. He reveals himself upon a mercy-seat, ready to hear and answer the prayers of all who come unto him by faith in Jesus Christ. Our sins prevail against us; we cannot pretend to balance them with any righteousness of our own: yet, as for our transgressions, of thine own free mercy, and for the sake of a righteousness of thine own providing, we shall not come into condemnation for them. Observe what it is to come into communion with God in order to blessedness. It is to converse with him as one we love and value; it is to apply ourselves closely to religion as to the business of our dwelling-place. Observe how we come into communion with God; only by God's free choice. There is abundance of goodness in God's house, and what is satisfying to the soul; there is enough for all, enough for each: it is always ready; and all without money and without price. By faith and prayer we may keep up communion with God, and bring in comfort from him, wherever we are. But it is only through that blessed One, who approaches the Father as our Advocate and Surety, that sinners may expect or can find this happiness. — MHCC

Psa 65:1-5 — The psalmist here has no particular concern of his own at the throne of grace, but begins with an address to God, as the master of an assembly and the mouth of a congregation; and observe,

I. How he gives glory to God, Psa_65:1.

1. By humble thankfulness: Praise waiteth for thee, O God! in Zion, waits till it arrives, that it may be received with thankfulness at its first approach. When God is coming towards us with his favours we must go forth to meet him with our praises, and wait till the day dawn. “Praise waits, with an entire satisfaction in thy holy will and dependence on thy mercy.” When we stand ready in every thing to give thanks, then praise waits for God. “Praise waits thy acceptance” the Levites by night stood in the house of the Lord, ready to sing their songs of praise at the hour appointed (Psa_134:1, Psa_134:2), and thus their praise waited for him. Praise is silent unto thee (so the word is), as wanting words to express the great goodness of God, and being struck with a silent admiration at it. As there are holy groanings which cannot be uttered, so there are holy adorings which cannot be uttered, and yet shall be accepted by him that searches the heart and knows what is the mind of the spirit. Our praise is silent, that the praises of the blessed angels, who excel in strength, may be heard. Let it not be told him that I speak, for if a man offer to speak forth all God's praise surely he shall be swallowed up, Job_37:20. Before thee praise is reputed as silence (so the Chaldee), so far exalted is God above all our blessing and praise. Praise is due to God from all the world, but it waits for him in Zion only, in his church, among his people. All his works praise him (they minister matter for praise), but only his saints bless him by actual adorations. The redeemed church sing their new song upon Mount Zion, Rev_14:1, Rev_14:3. In Zion was God's dwelling-place, Psa_76:2. Happy are those who dwell with him there, for they will be still praising him.

2. By sincere faithfulness: Unto thee shall the vow be performed, that is, the sacrifice shall be offered up which was vowed. We shall not be accepted in our thanksgivings to God for the mercies we have received unless we make conscience of paying the vows which we made when we were in pursuit of the mercy; for better it is not to vow than to vow and not to pay.

II. What he gives him glory for.

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  1. For hearing prayer (Psa_65:2): Praise waits for thee; and why is it so ready? (1.) “Because thou art ready to grant our petitions. O thou that hearest prayer! thou canst answer every prayer, for thou art able to do for us more than we are able to ask or think (Eph_3:20), and thou wilt answer every prayer of faith, either in kind or kindness.” It is much for the glory of God's goodness, and the encouragement of ours, that he is a God hearing prayer, and has taken it among the titles of his honour to be so; and we are much wanting to ourselves if we do not take all occasions to give him his title.

(2.) Because, for that reason, we are ready to run to him when we are in our straits. “Therefore, because thou art a God hearing prayer, unto thee shall all flesh come; justly does every man's praise wait for thee, because every man's prayer waits on thee when he is in want or distress, whatever he does at other times. Now only the seed of Israel come to thee, and the proselytes to their religion; but, when thy house shall be called a house of prayer to all people, then unto thee shall all flesh come, and be welcome,” Rom_10:12, Rom_10:13. To him let us come, and come boldly, because he is a God that hears prayer.

2. For pardoning sin. In this who is a God like unto him? Mic_7:18. By this he proclaims his name (Exo_34:7), and therefore, upon this account, praise waits for him, Psa_65:3. “Our sins reach to the heavens, iniquities prevail against us, and appear so numerous, so heinous, that when they are set in order before us we are full of confusion and ready to fall into despair. They prevail so against us that we cannot pretend to balance them with any righteousness of our own, so that when we appear before God our own consciences accuse us and we have no reply to make; and yet, as for our transgressions, thou shalt, of thy own free mercy and for the sake of a righteousness of thy own providing, purge them away, so that we shall not come into condemnation for them.” Note, The greater our danger is by reason of sin the more cause we have to admire the power and riches of God's pardoning mercy, which can invalidate the threatening force of our manifold transgressions and our mighty sins.

3. For the kind entertainment he gives to those that attend upon him and the comfort they have in communion with him. Iniquity must first be purged away (Psa_65:3) and then we are welcome to compass God's altars, Psa_65:4. Those that come into communion with God shall certainly find true happiness and full satisfaction in that communion.

(1.) They are blessed. Not only blessed is the nation (Psa_33:12), but blessed is the man, the particular person, how mean soever, whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts; he is a happy man, for he has the surest token of the divine favour and the surest pledge and earnest of everlasting bliss. Observe here,

[1.] What it is to come into communion with God, in order to this blessedness. First, It is to approach to him by laying hold on his covenant, setting our best affections upon him, and letting out our desires towards him; it is to converse with him as one we love and value. Secondly, It is to dwell in his courts, as the priests and Levites did, that were at home in God's house; it is to be constant in the exercises of religion, and apply ourselves closely to them as we do to that which is the business of our dwelling-place.

[2.] How we come into communion with God, not recommended by any merit of our own, nor brought in by any management of our own, but by God's free choice: “Blessed is the man whom thou choosest, and so distinguishest from others who are left to themselves;” and it is by his effectual special grace pursuant to that choice; whom he chooses he causes to approach, not only invites them, but inclines and enables them, to draw nigh to him. He draws them, Joh_6:44.

(2.) They shall be satisfied. Here the psalmist changes the person, not, He shall be satisfied (the man whom thou choosest), but, We shall, which teaches us to apply the promises to ourselves and by an active faith to put our own names into them: We shall be satisfied with the goodness of thy house, even of thy holy temple. Note,

[1.] God's holy temple is his house; there he dwells, where his ordinances are administered.

[2.] God keeps a good house. There is abundance of goodness in his house, righteousness, grace, and all the comforts of the everlasting covenant; there is enough for all, enough for each; it is ready, always ready; and all on free cost, without money and without price.

[3.] In those things there is that which is satisfying to a soul, and with which all gracious souls will be satisfied. Let them have the pleasure of communion with God, and that suffices them; they have enough, they desire no more.

4. For the glorious operations of his power on their behalf (Psa_65:5): By terrible things in righteousness wilt thou answer us, O God of our salvation! This may be understood of the rebukes which God in his providence sometimes gives to his own people; he often answers them by terrible things, for the awakening and quickening of them, but always in righteousness; he neither does them any wrong nor means them any hurt, for even then he is the God of their salvation. See Isa_45:15. But it is rather to be understood of his judgments upon their enemies; God answers his people's prayers by the destructions made, for their sakes, among the heathen, and the recompence he renders to their proud oppressors, as a righteous God, the God to whom vengeance belongs, and as the God that protects and saves his people. By wonderful things (so some read it), things which are very surprising, and which we looked not for, Isa_64:3. Or, “By things which strike an awe upon us thou wilt answer us.” The holy freedom that we are admitted to in God's courts, and the nearness of our approach to him, must not at all abate our reverence and godly fear of him; for he is terrible in his holy places.

5. For the care he takes of all his people, however distressed, and whithersoever dispersed. He is the confidence of all the ends of the earth that is, of all the saints all the world over and not theirs only that were of the seed of Israel; for he is the God of the Gentiles as well as of the Jews, the confidence of those that are afar off from his holy temple and its courts, that dwell in the islands of the Gentiles, or that are in distress upon the sea. They trust in thee, and cry to thee, when they are at their wits' end, Psa_107:27, Psa_107:28. By faith and prayer we may keep up our communion with God, and fetch in comfort from him, wherever we are, not only in the solemn assemblies of his people, but also afar off upon the sea. — Henry 

[daniel1212av]

Psa 65:6-13 — That Almighty strength which sets fast the mountains, upholds the believer. That word which stills the stormy ocean, and speaks it into a calm, can silence our enemies. How contrary soever light and darkness are to each other, it is hard to say which is most welcome. Does the watchman wait for the morning? so does the labourer earnestly desire the shades of evening. Some understand it of the morning and evening sacrifices. We are to look upon daily worship, both alone and with our families, to be the most needful of our daily occupations, the most delightful of our daily comforts. How much the fruitfulness of this lower part of the creation depends upon the influence of the upper, is easy to observe; every good and perfect gift is from above. He who enriches the earth, which is filled with man's sins, by his abundant and varied bounty, can neither want power nor will to feed the souls of his people. Temporal mercies to us unworthy creatures, shadow forth more important blessings. The rising of the Sun of righteousness, and the pouring forth of the influences of the Holy Spirit, that river of God, full of the waters of life and salvation, render the hard, barren, worthless hearts of sinners fruitful in every good work, and change the face of nations more than the sun and rain change the face of nature. Wherever the Lord passes, by his preached gospel, attended by his Holy Spirit, his paths drop fatness, and numbers are taught to rejoice in and praise him. They will descend upon the pastures of the wilderness, all the earth shall hear and embrace the gospel, and bring forth abundantly the fruits of righteousness which are, through Jesus Christ, to the glory of the Father. Manifold and marvellous, O Lord, are thy works, whether of nature or of grace; surely in loving-kindness hast thou made them all. — MHCC

Psa 65:6-13 — That we may be the more affected with the wonderful condescensions of the God of grace, it is of use to observe his power and sovereignty as the God of nature, the riches and bounty of his providential kingdom.

I. He establishes the earth and it abides, Psa_119:90. By his own strength he setteth fast the mountains (Psa_65:6), did set them fast at first and still keeps them firm, though they are sometimes shaken by earthquakes.

 - Feriuntque summos. Fulmina montes.
The lightning blasts and loftiest hills.
Hence they are called everlasting mountains, Hab_3:6. yet God's covenant with his people is said to stand more firmly than they, Isa_54:10.

II. He stills the sea, and it is quiet, Psa_65:7. The sea in a storm makes a great noise, which adds to its threatening terror; but, when God pleases, he commands silence among the waves and billows, and lays them to sleep, turns the storm into a calm quickly, Psa_107:29. And by this change in the sea, as well as by the former instance of the unchangeableness of the earth, it appears that he whose the sea and the dry land are is girded with power. And by this our Lord Jesus gave a proof of his divine power, that he commanded the winds and waves, and they obeyed him. To this instance of the quieting of the sea he adds, as a thing much of the same nature, that he stills the tumult of the people, the common people. Nothing is more unruly and disagreeable than the insurrections of the mob, the insults of the rabble; yet even these God can pacify, in secret ways, which they themselves are not aware of. Or it may be meant of the outrage of the people that were enemies to Israel, Psa_2:1. God has many ways to still them and will for ever silence their tumults.

III. He renews the morning and evening, and their revolution is constant, Psa_65:8. This regular succession of day and night may be considered, 1. As an instance of God's great power, and so it strikes an awe upon all: Those that dwell in the uttermost parts of the earth are afraid at thy signs or tokens; they are by them convinced that there is a supreme deity, a sovereign monarch, before whom they ought to fear and tremble; for in these things the invisible things of God are clearly seen; and therefore they are said to be set for signs, Gen_1:14. Many of those that dwell in the remote and dark corners of the earth were so afraid at these tokens that they were driven to worship them (Deu_4:19), not considering that they were God's tokens, undeniable proofs of his power and godhead, and therefore they should have been led by them to worship him.

2. As an instance of God's great goodness, and so it brings comfort to all: Thou makest the outgoings of the morning, before the sun rises, and of the evening, before the sun sets, to rejoice. As it is God that scatters the light of the morning and draws the curtains of the evening, so he does both in favour to man, and makes both to rejoice, gives occasion to us to rejoice in both; so that how contrary soever light and darkness are to each other, and how inviolable soever the partition between them (Gen_1:4), both are equally welcome to the world in their season. It is hard to say which is more welcome to us, the light of the morning, which befriends the business of the day, or the shadows of the evening, which befriend the repose of the night. Does the watchman wait for the morning? So does the hireling earnestly desire the shadow. Some understand it of the morning and evening sacrifice, which good people greatly rejoiced in and in which God was constantly honoured. Thou makest them to sing (so the word is); for every morning and every evening songs of praise were sung by the Levites; it was that which the duty of every day required. We are to look upon our daily worship, alone and with our families, to be both the most needful of our daily occupations and the most delightful of our daily comforts; and, if therein we keep up our communion with God, the outgoings both of the morning and of the evening are thereby made truly to rejoice.

IV. He waters the earth and makes it fruitful. On this instance of God's power and goodness he enlarges very much, the psalm being probably penned upon occasion either of a more than ordinarily plentiful harvest or of a seasonable rain after long drought. How much the fruitfulness of this lower part of the creation depends upon the influence of the upper is easy to observe; if the heavens be as brass, the earth is as iron, which is a sensible intimation to a stupid world that every good and perfect gift is from above, omnia desuper - all from above; we must lift up our eyes above the hills, lift them up to the heavens, where the original springs of all blessings are, out of sight, and thither must our praises return, as the first-fruits of the earth were in the heave-offerings lifted up towards heaven by way of acknowledgment that thence they were derived. All God's blessings, even spiritual ones, are expressed by his raining righteousness upon us. Now observe how the common blessing of rain from heaven and fruitful seasons is here described.

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1. How much there is in it of the power and goodness of God, which is here set forth by a great variety of lively expressions.

(1.) God that made the earth hereby visits it, sends to it, gives proof of his care of it, Psa_65:9. It is a visit in mercy, which the inhabitants of the earth ought to return in praises.

(2.) God, that made it dry land, hereby waters it, in order to its fruitfulness. Though the productions of the earth flourished before God had caused it to rain, yet even then there was a mist which answered the intention, and watered the whole face of the ground, Gen_2:5, Gen_2:6. Our hearts are dry and barren unless God himself be as the dew to us and water us; and the plants of his own planting he will water and make them to increase.

(3.) Rain is the river of God, which is full of water; the clouds are the springs of this river, which do not flow at random, but in the channel which God cuts out for it. The showers of rain, as the rivers of water, he turns which way soever he pleases.

(4.) This river of God enriches the earth, which without it would quickly be a poor thing. The riches of the earth, which are produced out of its surface, are abundantly more useful and serviceable to man than those which are hidden in its bowels; we might live well enough without silver and gold, but not without corn and grass.

2. How much benefit is derived from it to the earth and to man upon it.

(1.) To the earth itself. The rain in season gives it a new face; nothing is more reviving, more refreshing, than the rain upon the new-mown grass, Psa_72:6. Even the ridges of the earth, off which the rain seems to slide, are watered abundantly, for they drink in the rain which comes often upon them; the furrows of it, which are turned up by the plough, in order to the seedness, are settled by the rain and made fit to receive the seed (Psa_65:10); they are settled by being made soft. That which makes the soil of the heart tender settles it; for the heart is established with that grace. Thus the springing of the year is blessed; and if the spring, that first quarter of the year, be blessed, that is an earnest of a blessing upon the whole year, which God is therefore said to crown with his goodness (Psa_65:11), to compass it on every side as the head is compassed with a crown, and to complete the comforts of it as the end of a thing is said to crown it. And his paths are said to drop fatness; for whatever fatness there is in the earth, which impregnates its productions, it comes from the out-goings of the divine goodness. Wherever God goes he leaves the tokens of his mercy behind him (Joe_2:13, Joe_2:14) and makes his path thus to shine after him. These communications of God's goodness to this lower world are very extensive and diffusive (Psa_65:12): They drop upon the pastures of the wilderness, and not merely upon the pastures of the inhabited land. The deserts, which man takes no care of and receives no profit from, are under the care of the divine Providence, and the profits of them redound to the glory of God, as the great benefactor of the whole creation, though not immediately to the benefit of man; and we ought to be thankful not only for that which serves us, but for that which serves any part of the creation, because thereby it turns to the honour of the Creator. The wilderness, which makes not such returns as the cultivated grounds do, receives as much of the rain of heaven as the most fruitful soil; for God does good to the evil and unthankful. So extensive are the gifts of God's bounty that in them the hills, the little hills, rejoice on every side, even the north side, that lies most from the sun. Hills are not above the need of God's providence; little hills are not below the cognizance of it. But as, when he pleases, he can make them tremble (Psa_114:6), so when he pleases he can make them rejoice.

(2.) To man upon the earth. God, by providing rain for the earth, prepares corn for man, Psa_65:9. As for the earth, out of it comes bread (Job_28:5), for out of it comes corn; but every grain of corn that comes out of it God himself prepared; and therefore he provides rain for the earth, that thereby he may prepare corn for man, under whose feet he has put the rest of the creatures and for whose use he has fitted them. When we consider that the yearly produce of the corn is not only an operation of the same power that raises the dead, but an instance of that power not much unlike it (as appears by that of our Saviour, Joh_12:24), and that the constant benefit we have from it is an instance of that goodness which endures for ever, we shall have reason to think that it is no less than a God that prepares corn for us. Corn and cattle are the two staple commodities with which the husbandman, who deals immediately in the fruits of the earth, is enriched; and both are owing to the divine goodness in watering the earth, Psa_65:13. To this it is owing that the pastures are clothed with flocks, Psa_65:13. So well stocked are the pastures that they seem to be covered over with the cattle that are laid in them, and yet the pasture not overcharged; so well fed are the cattle that they are the ornament and the glory of the pastures in which they are fed. The valleys are so fruitful that they seem to be covered over with corn, in the time of harvest. The lowest parts of the earth are commonly the most fruitful, and one acre of the humble valleys is worth five of the lofty mountains. But both corn-ground and pasture-ground, answering the end of their creation, are said to shout for joy and sin, because they are serviceable to the honour of God and the comfort of man, and because they furnish us with matter for joy and praise: as there is no earthly joy above the joy of harvest, so there was none of the feasts of the Lord, among the Jews, solemnized with greater expressions of thankfulness than the feast of in-gathering at the end of the year, Exo_23:16. Let all these common gifts of the divine bounty, which we yearly and daily partake of, increase our love to God as the best of beings, and engage us to glorify him with our bodies, which he thus provides so well for. — Henry

[daniel1212av]

(Psa 66)  "To the chief Musician, A Song or Psalm. 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.

{8} O bless our God, ye people, and make the voice of his praise to be heard: {9} Which holdeth our soul in life, and suffereth not our feet to be moved. {10} For thou, O God, hast proved us: thou hast tried us, as silver is tried. {11} Thou broughtest us into the net; thou laidst affliction upon our loins. {12} Thou hast caused men to ride over our heads; we went through fire and through water: but thou broughtest us out into a wealthy place. {13} I will go into thy house with burnt offerings: I will pay thee my vows, {14} Which my lips have uttered, and my mouth hath spoken, when I was in trouble. {15} I will offer unto thee burnt sacrifices of fatlings, with the incense of rams; I will offer bullocks with goats. Selah.

{16} Come and hear, all ye that fear God, and I will declare what he hath done for my soul. {17} I cried unto him with my mouth, and he was extolled with my tongue. {18} If I regard iniquity in my heart, the Lord will not hear me: {19} But verily God hath heard me; he hath attended to the voice of my prayer. {20} Blessed be God, which hath not turned away my prayer, nor his mercy from me."

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Psalms 66 - The psalmist exhorts all to praise God for the wonders he has wrought, Psa_66:1-4; calls on Israel to consider his mighty acts in behalf of their fathers, Psa_66:5-7; his goodness in their own behalf Psa_66:8-12; he resolves to pay his vows to God, and offer his promised sacrifices, Psa_66:13-15; calls on all to hear what God had done for his soul, Psa_66:15-20.

There is nothing particular in the title of the Psalm. It is not attributed to David either by the Hebrew, Chaldee, Syriac, Septuagint, Vulgate, or Ethiopic. The Arabic alone prefixes the name of David. The Vulgate, Septuagint, Ethiopic, and Arabic, call it a psalm of the resurrection: but for this there is no authority. By many of the ancients it is supposed to be a celebration of the restoration from the Babylonish captivity. Others think it commemorates the deliverance of Israel from Egypt, their introduction into the Promised Land, and the establishment of the worship of God in Jerusalem. — Clarke 

Psalms 66 - Title. - To the Chief Musician. - He had need be a man of great skill, worthily to sing such a Psalm as this: the best music in the world would be honoured by marriage with such expressions. A Song or Psalm, or a Song and Psalm. It may be either said or sung; it is a marvellous poem if it be but read; but set to suitable music, it must have been one of the noblest strains ever heard by the Jewish people. We do not know who is its author, but we see no reason to doubt that David wrote it. It is in the Davidic style, and has nothing in it unsuited to his times. It is true the “house” of God is mentioned, but the tabernacle was entitled to that designation as well as the temple.

Subject and Division. - Praise is the topic, and the subjects for song are the Lord's great works, his gracious benefits, his faithful deliverances, and all his dealings with his people, brought to a close by a personal testimony to special kindness received by the prophet-bard himself. Psa_66:1-4 are a kind of introductory hymn, calling upon all nations to praise God, and dictating to them the words of a suitable song. Verses Psa_66:5-7 invite the beholder to “Come and see” the works of the Lord, pointing attention to the Red Sea, and perhaps the passage of Jordan. This suggests the similar position of the afflicted people which is described, and its joyful issue predicted, from Psa_66:8-12. The singer then becomes personal, and confesses his own obligations to the Lord (Psa_66:13-15); and, bursting forth with a vehement “Come and hear,” declares with thanksgiving the special favour of the Lord to himself, Psa_66:16-20.  — Psalms   

Psalms 66 - This is a thanksgiving-psalm, and it is of such a general use and application that we need not suppose it penned upon any particular occasion. All people are here called upon to praise God, 

I. For the general instances of his sovereign dominion and power in the whole creation (Psa_66:1-7).

II. For the special tokens of his favour to the church, his peculiar people (Psa_66:8-12). And then,

III. The psalmist praises God for his own experiences of his goodness to him in particular, especially in answering his prayers (Psa_66:13-20). If we have learned in every thing to give thanks for ancient and modern mercies, public and personal mercies, we shall know how to sing this psalm with grace and understanding.

To the chief musician. A song or psalm. — Henry 

Psalms 66 - Thanksgiving for a National and Personal Deliverance

From Psa_65:1-13 onwards we find ourselves in the midst of a series of Psalms which, with a varying arrangement of the words, are inscribed both מזמור and שׁיר (Ps 65-68). The two words שׁיר מזמור stand according to the accents in the stat. constr. (Psa_88:1), and therefore signify a Psalm-song.

(Note: If it were meant to be rendered canticum psalmus (not psalmi) it would surely have been accented למנצּח שׁיר מזמור (for למנצח שׁיר מזמור, according to section xviii. of the Accentuationssystem).)

This series, as is universally the case, is arranged according to the community of prominent watchwords. In Psa_65:2 we read: “To Thee is the vow paid,” and in Psa_66:13 : “I will pay Thee my vows;” in Psa_66:20 : “Blessed be Elohim,” and in Psalms 67:8: “Elohim shall bless us.” Besides, Ps 66 and Psa_67:1-7 have this feature in common, that למנצח, which occurs fifty-five times in the Psalter, is accompanied by the name of the poet in every instance, with the exception of these two anonymous Psalms. The frequently occurring Sela of both Psalms also indicates that they were intended to have a musical accompaniment. These annotations referring to the temple-music favour the pre-exilic rather than the post-exilic origin of the two Psalms. Both are purely Elohimic; only in one instance (Psa_6:1-10 :18) does אדני, equally belonging to this style of Psalm, alternate with Elohim.

On the ground of some deliverance out of oppressive bondage that has been experienced by Israel arises in Psalms 66 the summons to the whole earth to raise a shout of praise unto God. The congregation is the subject speaking as far as Psa_66:12. From Psa_66:13 the person of the poet appears in the foreground; but that which brings him under obligation to present a thank-offering is nothing more nor less than that which the whole congregation, and he together with it, has experienced. It is hardly possible to define this event more minutely. The lofty consciousness of possessing a God to whom all the world must bow, whether cheerfully or against its will, became strong among the Jewish people more especially after the overthrow of Assyria in the reign of Hezekiah. But there is no ground for conjecturing either Isaiah or Hezekiah to be the composer of this Psalm. If עולם in Psa_66:7 signified the world (Hitzig), then he would be (vid., Psa_24:9) one of the latest among the Old Testament writers; but it has the same meaning here that it has everywhere else in Old Testament Hebrew.

In the Greek Church this Psalm is called Ψαλμὸς ἀναστάσεως; the lxx gives it this inscription, perhaps with reference to Psa_66:12, ἐξήγαγες ἡμᾶς εἰς ἀναψυχήν. — K+D

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Psa 66:1-7 — The holy church throughout all the world lifts up her voice, to laud that Name which is above every name, to make the praise of Jesus glorious, both by word and deed; that others may be led to glorify him also. But nothing can bring men to do this aright, unless his effectual grace create their hearts anew unto holiness; and in the redemption by the death of Christ, and the glorious deliverances it effects, are more wondrous works than Israel's deliverance from Egyptian bondage. — MHCC

Psa 66:1-7 — I. In these verses the psalmist calls upon all people to praise God, all lands, all the earth, all the inhabitants of the world that are capable of praising God, Psa_66:1.

1. This speaks the glory of God, that he is worthy to be praised by all, for he is good to all and furnishes every nation with matter for praise.

2. The duty of man, that all are obliged to praise God; it is part of the law of creation, and therefore is required of every creature.

3. A prediction of the conversion of the Gentiles to the faith of Christ; the time should come when all lands should praise God, and this incense should in every place be offered to him.

4. A hearty good-will which the psalmist had to this good work of praising God. He will abound in it himself, and wishes that God might have his tribute paid him by all the nations of the earth and not by the land of Israel only. He excites all lands,

(1.) To make a joyful noise to God. Holy joy is that devout affection which should animate all our praises; and, though it is not making a noise in religion that God will accept of (hypocrites are said to cause their voice to be heard on high, Isa_58:4), yet, in praising God,

[1.] We must be hearty and zealous, and must do what we do with all our might, with all that is within us.

[2.] We must be open and public, as those that are not ashamed of our Master. And both these are implied in making a noise, a joyful noise.

(2.) To sing with pleasure, and to sing forth, for the edification of others, the honour of his name, that is, of all that whereby he has made himself known, Psa_66:2. That which is the honour of God's name ought to be the matter of our praise.

(3.) To make his praise glorious as far as we can. In praising God we must do it so as to glorify him, and that must be the scope and drift of all our praises. Reckon it your greatest glory to praise God, so some. It is the highest honour the creature is capable of to be to the Creator for a name and a praise.

II. He had called upon all lands to praise God (Psa_66:1), and he foretels (Psa_66:4) that they shall do so: All the earth shall worship thee; some in all parts of the earth, even the remotest regions, for the everlasting gospel shall be preached to every nation and kindred; and this is the purport of it, Worship him that made heaven and earth, Rev_14:6, Rev_14:7. Being thus sent forth, it shall not return void, but shall bring all the earth, more or less, to worship God, and sing unto him. In gospel times God shall be worshipped by the singing of Psalms. They shall sing to God, that is, sing to his name, for it is only to his declarative glory, that by which he has made himself known, not to his essential glory, that we can contribute any thing by our praises.

III. That we may be furnished with matter for praise, we are here called upon to come and see the works of God; for his own works praise him, whether we do or no; and the reason why we do not praise him more and better is because we do not duly and attentively observe them. Let us therefore see God's works and observe the instances of his wisdom, power, and faithfulness in them (Psa_66:5), and then speak of them, and speak of them to him (Psa_66:3): Say unto God, How terrible art thou in thy works, terrible in thy doings! 1. God's works are wonderful in themselves, and such as, when duly considered, may justly fill us with amazement. God is terrible (that is, admirable) in his works, through the greatness of his power, which is such, and shines so brightly, so strongly, in all he does, that it may be truly said there are not any works like unto his works. Hence he is said to be fearful in praises, Exo_15:11. In all his doings towards the children of men he is terrible, and to be eyed with a holy awe. Much of religion lies in a reverence for the divine Providence.

2. They are formidable to his enemies, and have many a time forced and frightened them into a feigned submission (Psa_66:3): Through the greatness of thy power, before which none can stand, shall thy enemies submit themselves unto thee; they shall lie unto thee (so the word is), that is, they shall be compelled, sorely against their wills, to make their peace with thee upon any terms. Subjection extorted by fear is seldom sincere, and therefore force is no proper means of propagating religion, nor can there be much joy of such proselytes to the church as will in the end be found liars unto it, Deu_33:29.

3. They are comfortable and beneficial to his people, Psa_66:6. When Israel came out of Egypt, he turned the sea into dry land before them, which encouraged them to follow God's guidance through the wilderness; and, when they were to enter Canaan, for their encouragement in their wars Jordan was divided before them, and they went through that flood on foot; and such foot, so signally owned by heaven, might well pass for cavalry, rather than infantry, in the wars of the Lord. There did the enemies tremble before them (Exo_15:14, Exo_15:15; Jos_5:1), but there did we rejoice in him, both trust his power (for relying on God is often expressed by rejoicing in him) and sing his praise, Psa_106:12. There did we rejoice; that is, our ancestors did, and we in their loins. The joys of our fathers were our joys, and we ought to look upon ourselves as sharers in them.

4. They are commanding to all. God by his works keeps up his dominion in the world (Psa_66:7): He rules by his power for ever; his eyes behold the nations.

(1.) God has a commanding eye; from the height of heaven his eye commands all the inhabitants of the world, and he has a clear and full view of them all. His eyes run to and fro through the earth; the most remote and obscure nations are under his inspection.

(2.) He has a commanding arm; his power rules, rules for ever, and is never weakened, never obstructed. Strong is his hand, and high is his right hand. Hence he infers, Let not the rebellious exalt themselves; let not those that have revolting and rebellious hearts dare to rise up in any overt acts of rebellion against God, as Adonijah exalted himself, saying, I will be king. Let not those that are in rebellion against God exalt themselves as if there were any probability that they should gain their point. No; let them be still, for God hath said, I will be exalted, and man cannot gainsay it. — Henry

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Psa 66:8-12 — The Lord not only preserves our temporal life, but maintains the spiritual life which he has given to believers. By afflictions we are proved, as silver in the fire. The troubles of the church will certainly end well. Through various conflicts and troubles, the slave of Satan escapes from his yoke, and obtains joy and peace in believing: through much tribulation the believer must enter into the kingdom of God. — MHCC

Psa 66:8-12 - In these verses the psalmist calls upon God's people in a special manner to praise him. Let all lands do it, but Israel's land particularly. Bless our God; bless him as ours, a God in covenant with us, and that takes care of us as his own. Let them make the voice of his praise to be heard (Psa_66:8 ); for from whom should it be heard but from those who are his peculiar favourites and select attendants? Two things we have reason to bless God for: -

I. Common protection (Psa_66:9): He holdeth our soul in life, that it may not drop away of itself; for, being continually in our hands, it is apt to slip through our fingers. We must own that it is the good providence of God that keeps life and soul together and his visitation that preserves our spirit. He puts our soul in life, so the word is. He that gave us our being, by a constant renewed act upholds us in our being, and his providence is a continued creation. When we are ready to faint and perish he restores our soul, and so puts it, as it were, into a new life, giving new comforts. Non est vivere, sed valere, vita - It is not existence, but happiness, that deserves the name of life. But we are apt to stumble and fall, and are exposed to many destructive accidents, killing disasters as well as killing diseases, and therefore as to these also we are guarded by the divine power. He suffers not our feet to be moved, preventing many unforeseen evils, which we ourselves were not aware of our danger from. To him we owe it that we have not, long ere this, fallen into endless ruin. He will keep the feet of his saints.
II. Special deliverance from great distress. Observe,

1. How grievous the distress and danger were, Psa_66:11, Psa_66:12. What particular trouble of the church this refers to does not appear; it might be the trouble of some private persons or families only. But, whatever it was, they were surprised with it as a bird with a snare, enclosed and entangled in it as a fish in a net; they were pressed down with it, and kept under as with a load upon their loins, Psa_66:11. But they owned the hand of God in it. We are never in the net but God brings us into it, never under affliction but God lays it upon us. Is any thing more dangerous than fire and water? We went through both, that is, afflictions of different kinds; the end of one trouble was the beginning of another; when we had got clear of one sort of dangers we found ourselves involved in dangers of another sort. Such may be the troubles of the best of God's saints, but he has promised, When thou passest through the waters, through the fire, I will be with thee, Isa_43:1. Yet proud and cruel men may be as dangerous as fire and water, and more so. Beware of men, Mat_10:17. When men rose up against us, that was fire and water, and all that is threatening (Psa_124:2, Psa_124:3, Psa_124:4), and that was the case here: “Thou hast caused men to ride over our heads, to trample upon us and insult over us, to hector and abuse us, nay, and to make perfect slaves of us; they have said to our souls, Bow down, that we may go over,” Isa_51:23. While it is the pleasure of good princes to rule in the hearts of their subjects it is the pride of tyrants to ride over their heads; yet the afflicted church in this also owns the hand of God: “Thou hast caused them thus to abuse us;” for the most furious oppressor has no power but what is given him from above.

2. How gracious God's design was in bringing them into this distress and danger. See what the meaning of it is (Psa_66:10): Thou, O God! hast proved us, and tried us. Then we are likely to get good by our afflictions, when we look upon them under this notion, for then we may see God's grace and love at the bottom of them and our own honour and benefit in the end of them. By afflictions we are proved as silver in the fire.

(1.) That our graces, by being tried, may be made more evident and so we may be approved, as silver, when it is touched and marked sterling, and this will be to our praise at the appearing of Jesus Christ (1Pe_1:7) and perhaps in this world. Job's integrity and constancy were manifested by his afflictions.

(2.) That our graces, by being exercised, may be made more strong and active, and so we may be improved, as silver when it is refined by the fire and made more clear from its dross; and this will be to our unspeakable advantage, for thus we are made partakers of God's holiness, Heb_12:10. Public troubles are for the purifying of the church, Dan_11:35; Rev_2:10; Deu_8:2.

3. How glorious the issue was at last. The troubles of the church will certainly end well; these do so, for

(1.) The outlet of the trouble is happy. They are in fire and water, but they get through them: “We went through fire and water, and did not perish in the flames or floods.” Whatever the troubles of the saints are, blessed be God, there is a way through them.

(2.) The inlet to a better state is much more happy: Thou broughtest us out into a wealthy place, into a well-watered place (so the word is), like the gardens of the Lord, and therefore fruitful. God brings his people into trouble that their comforts afterwards may be the sweeter and that their affliction may thus yield the peaceable fruit of righteousness, which will make the poorest place in the world a wealthy place. — Henry 

Psa 66:13-20 — We should declare unto those that fear God, what he has done for our souls, and how he has heard and answered our prayers, inviting them to join us in prayer and praise; this will turn to our mutual comfort, and to the glory of God. We cannot share these spiritual privileges, if we retain the love of sin in our hearts, though we refrain from the gross practice, Sin, regarded in the heart, will spoil the comfort and success of prayer; for the sacrifice of the wicked is an abomination of the Lord. But if the feeling of sin in the heart causes desires to be rid of it; if it be the presence of one urging a demand we know we must not, cannot comply with, this is an argument of sincerity. And when we pray in simplicity and godly sincerity, our prayers will be answered. This will excite gratitude to Him who hath not turned away our prayer nor his mercy from us. It was not prayer that fetched the deliverance, but his mercy that sent it. That is the foundation of our hopes, the fountain of our comforts; and ought to be the matter of our praises. — MHCC

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Psa 66:13-20 — The psalmist, having before stirred up all people, and all God's people in particular, to bless the Lord, here stirs up himself and engages himself to do it.

I. In his devotions to his God, Psa_66:13-15. He had called upon others to sing God's praises and to make a joyful noise with them; but, for himself, his resolutions go further, and he will praise God, 1. By costly sacrifices, which, under the law, were offered to the honour of God. All people had not wherewithal to offer these sacrifices, or wanted zeal to be at such an expense in praising God; but David, for his part, being able, is as willing, in this chargeable way to pay his homage to God (Psa_66:13): I will go into thy house with burnt-offerings. His sacrifices should be public, in the place which God had chosen: “I will go into thy house with them.” Christ is our temple, to whom we must bring our spiritual gifts, and by whom they are sanctified. They should be the best of the king - burnt-sacrifices, which were wholly consumed upon the altar, to the honour of God, and of which the offerer had no share; and burnt-sacrifices of fatlings, not the lame or the lean, but the best fed, and such as would be most acceptable at his own table. God, who is the best, must be served with the best we have. The feast God makes for us is a feast of fat things, full of marrow (Isa_25:6), and such sacrifices should we bring to him. He will offer bullocks with goats, so liberal will he be in his return of praise, and not strait-handed: he would not offer that which cost him nothing, but that which cost him a great deal. And this with the incense of rams, that is, with the fat of rams, which being burnt upon the altar, the smoke of it would ascend like the smoke of incense. Or rams with incense. The incense typifies Christ's intercession, without which the fattest of our sacrifices will not be accepted.

2. By a conscientious performance of his vows. We do not acceptably praise God for our deliverance out of trouble unless we make conscience of paying the vows we made when we were in trouble. This was the psalmist's resolution (Psa_66:13, Psa_66:14), I will pay thee my vows, which my lips have uttered when I was in trouble. Note,

(1.) It is very common, and very commendable, when we are under the pressure of any affliction, or in the pursuit of any mercy, to make vows, and solemnly to speak them before the Lord, to bind ourselves out from sin and bind ourselves more closely to our duty; not as if this were an equivalent, or valuable consideration, for the favour of God, but a qualification for receiving the tokens of that favour.

(2.) The vows which we made when we were in trouble must not be forgotten when the trouble is over, but be carefully performed, for better it is not to vow than to vow and not pay.

II. In his declarations to his friends, Psa_66:16. He calls together a congregation of good people to hear his thankful narrative of God's favours to him: “Come and hear, all you that fear God, for, 1. You will join with me in my praises and help me in giving thanks.” And we should be as desirous of the assistance of those that fear God in returning thanks for the mercies we have received as in praying for those we want.

2. “You will be edified and encouraged by that which I have to say. The humble shall hear of it and be glad, Psa_34:2. Those that fear thee will be glad when they see me (Psa_119:74), and therefore let me have their company, and I will declare to them, not to vain carnal people that will banter it and make a jest of it” (pearls are not to be cast before swine); “but to those that fear God, and will make a good use of it, I will declare what God has done for my soul,” not in pride and vain-glory, that he might be thought more a favourite of heaven than other people, but for the honour of God, to which we owe this as a just debt, and for the edification of others. Note, God's people should communicate their experiences to each other. We should take all occasions to tell one another of the great and kind things which God has done for us, especially which he has done for our souls, the spiritual blessings with which he has blessed us in heavenly things; these we should be most affected with ourselves, and therefore with these we should be desirous to affect others. Now what was it that God had done for his soul?

(1.) He had wrought in him a love to the duty of prayer, and had by his grace enlarged his heart in that duty (Psa_66:17): I cried unto him with my mouth. But if God, among other things done for our souls, had not given us the Spirit of adoption, teaching and enabling us to cry, Abba, Father, we should never have done it. That God has given us leave to pray, a command to pray, encouragements to pray, and (to crown all) a heart to pray, is what we have reason to mention with thankfulness to his praise; and the more if, when we cried to him with our mouth, he was extolled with our tongue, that is, if we were enabled by faith and hope to give glory to him when we were seeking for mercy and grace from him, and to praise him for mercy in prospect though not yet in possession. By crying to him we do indeed extol him. He is pleased to reckon himself honoured by the humble believing prayers of the upright, and this is a great thing which he has done for our souls, that he has been pleased so far to unite interests with us that, in seeking our own welfare, we seek his glory. His exaltation was under my tongue (so it may be read); that is, I was considering in my mind how I might exalt and magnify his name. When prayers are in our mouths praises must be in our hearts.

(2.) He had wrought in him a dread of sin as an enemy to prayer (Psa_66:18): If I regard iniquity in my heart, I know very well the Lord will not hear me. The Jewish writers, some of them that have the leaven of the Pharisees, which is hypocrisy, put a very corrupt gloss upon these words: If I regard iniquity in my heart, that is (say they), If I allow myself only in heart-sins, and iniquity does not break out in my words and actions, God will not hear me, that is, he will not be offended with me, will take no notice of it, so as to lay it to my charge; as if heart-sins were no sins in God's account. The falsehood of this our Saviour has shown in his spiritual exposition of the law, Mt. 5. But the sense of this place is plain: If I regard iniquity in my heart, that is, “If I have favourable thoughts of it, if I love it, indulge it, and allow myself in it, if I treat it as a friend and bid it welcome, make provision for it and am loth to part with it, if I roll it under my tongue as a sweet morsel, though it be but a heart sin that is thus countenanced and made much of, if I delight in it after the inward man, God will not hear my prayer, will not accept it, nor be pleased with it, nor can I expect an answer of peace to it.” Note, Iniquity, regarded in the heart, will certainly spoil the comfort and success of prayer; for the sacrifice of the wicked is an abomination to the Lord. Those that continue in love and league with sin have no interest either in the promise or in the Mediator, and therefore cannot expect to speed in prayer.

(3.) He had graciously granted him an answer of peace to his prayers (Psa_66:19): “But verily God has heard me; though, being conscious to myself of much amiss in me, I began to fear that my prayers would be rejected, yet, to my comfort, I found that God was pleased to regard them.” This God did for his soul, by answering his prayer, he gave him a token of his favour and an evidence that he had wrought a good work in him. And therefore he concludes (Psa_66:20), Blessed be God. The two foregoing verses are the major and minor propositions of a syllogism: If I regard iniquity in my heart, God will not hear my prayer; that is the proposition: but verily God has heard me; that is the assumption, from which he might have rationally inferred, “Therefore I do not regard iniquity in my heart;” but, instead of taking the comfort to himself, he gives the praise to God: Blessed be God. Whatever are the premises, God's glory must always be the conclusion. God has heard me, and therefore blessed be God. Note, 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. He has not turned away my prayer, nor his mercy. Lest it should be thought that the deliverance was granted for the sake of some worthiness in his prayer, he ascribes it to God's mercy. This he adds by way of correction: “It was not my prayer that fetched the deliverance, but his mercy that sent it.” Therefore God does not turn away our prayer, because he does not turn away his own mercy, for that is the foundation of our hopes and the fountain of our comforts, and therefore ought to be the matter of our praises. — Henry

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(Psa 67)  "To the chief Musician on Neginoth, A Psalm or Song. God be merciful unto us, and bless us; and cause his face to shine upon us; Selah. {2} That thy way may be known upon earth, thy saving health among all nations. {3} Let the people praise thee, O God; let all the people praise thee. {4} O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah. {5} Let the people praise thee, O God; let all the people praise thee. {6} Then shall the earth yield her increase; and God, even our own God, shall bless us. {7} God shall bless us; and all the ends of the earth shall fear him."

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Psalms 67 - 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. — Clarke 

Psalms 67 - Title. - To the Chief Musician. Who he was matters not, and who we may be is also of small consequence, so long as the Lord is glorified. On Neginoth, or upon stringed instruments. This is the fifth Psalm so entitled, and no doubt like the others was meant to be sung with the accompaniment of “harpers harping with their harps.” No author's name is given, but he would be a bold man who should attempt to prove that David did not write it. We will be hard pushed before we will look for any other author upon Whom to father these anonymous odes which lie side by side with those ascribed to David, and wear a family likeness to them. A Psalm or Song. Solemnity and vivacity are here united. A Psalm is a song, but all songs are not Psalms: this is both the one and the other.   — Psalms   

Psalms 67 - This psalm relates to the church and is calculated for the public. Here is, 

I. A prayer for the prosperity of the church of Israel (Psa_67:1). 

II. A prayer for the conversion of the Gentiles and the bringing of them into the church (Psa_67:2-5). 

III. A prospect of happy and glorious times when God shall do this (Psa_67:6, Psa_67:7). Thus was the psalmist carried out by the spirit of prophecy to foretel the glorious estate of the Christian church, in which Jews and Gentiles should unite in one flock, the beginning of which blessed work ought to be the matter of our joy and praise, and the completing of it of our prayer and hope, in singing this psalm.

To the chief musician on Neginoth. A psalm or song.

Psa 67:1-7 — All our happiness comes from God's mercy; therefore the first thing prayed for is, God be merciful to us, to us sinners, and pardon our sins. Pardon is conveyed by God's blessing, and secured in that. If we, by faith, walk with God, we may hope that his face will shine on us. The psalmist passes on to a prayer for the conversion of the Gentiles, which shows that the Old Testament saints desired that their advantages might also be enjoyed by others. And many Scripture prophecies and promises are wrapped up in prayers: the answer to the prayer of the church is as sure as the performance of God's promises. The joy wished to the nations, is holy joy. Let them be glad that by his providence the Lord will overrule the affairs of kingdoms; that even the kingdoms of this world shall became the kingdom of the Lord, and of his Christ. Then is declared a joyful prospect of all good when God shall do this. The success of the gospel brings outward mercies with it; righteousness exalts a nation. The blessing of the Lord sweetens all our creature-comforts to us, and makes them comforts indeed. All the world shall be brought to worship Him. When the gospel begins to spread, it shall go forward more and more, till it reaches to the ends of the earth. It is good to cast in our lot with those that are the blessed of the Lord. If nothing had been spoken in Scripture respecting the conversion of the heathen, we might think it vain to attempt so hopeless a work. But when we see with what confidence it is declared in the Scriptures, we may engage in missionary labours, assured that God will fulfil his own word. And shall we be backward to make known to the heathen the knowledge with which we are favoured, and the salvation we profess to glory in? They cannot learn unless they are taught. Then let us go forward in the strength of the Lord, and look to him to accompany the word the Holy Ghost; then Satan's kingdom shall be destroyed, and the kingdom of our Redeemer established. — MHCC

Psa 67:1-7 — The composition of this psalm is such as denotes the penman's affections to have been very warm and lively, by which spirit of devotion he was elevated to receive the spirit of prophecy concerning the enlargement of God's kingdom.

I. He begins with a prayer for the welfare and prosperity of the church then in being, in the happiness of which he should share, and think himself happy, Psa_67:1. Our Saviour, in teaching us to say, Our Father, has intimated that we ought to pray with and for others; so the psalmist here prays not, God be merciful to me, and bless me, but to us, and bless us; for we must make supplication for all saints, and be willing and glad to take our lot with them. We are here taught,

1. That all our happiness comes from God's mercy and takes rise in that; and therefore the first thing prayed for is, God be merciful to us, to us sinners, and pardon our sins (Luk_18:13), to us miserable sinners, and help us out of our miseries.

2. That it is conveyed by God's blessing, and secured in that: God bless us; that is, give us an interest in his promises, and confer upon us all the good contained in them. God's speaking well to us amounts to his doing well for us. God bless us is a comprehensive prayer; it is a pity such excellent words should ever be used slightly and carelessly, and as a byword.

3. That it is completed in the light of his countenance: God cause his face to shine upon us; that is, God by his grace qualify us for his favour and then give us the tokens of his favour. We need desire no more to make us happy than to have God's face shine upon us, to have God love us, and let us know that he loves us: To shine with us (so the margin reads it); with us doing our endeavour, and let it crown that endeavour with success. If we by faith walk with God, we may hope that his face will shine with us.

II. He passes from this to a prayer for the conversion of the Gentiles (Psa_67:2): That thy way may be known upon earth. “Lord, I pray not only that thou wilt be merciful to us and bless us, but that thou wilt be merciful to all mankind, that thy way may be known upon earth.” Thus public-spirited must we be in our prayers. Father in heaven, hallowed be thy name, thy kingdom come. We shall have never the less of God's mercy, and blessing, and favour, for others coming in to share with us. Or it may be taken thus: “God be merciful to us Jews, and bless us, that thereby thy way may be known upon earth, that by the peculiar distinguishing tokens of thy favour to us others may be allured to come and join themselves to us, saying, We will go with you, for we have heard that God is with you,” Zec_8:23.

1. These verses, which point at the conversion of the Gentiles, may be taken,

(1.) As a prayer; and so it speaks the desire of the Old Testament saints; so far were they from wishing to monopolize the privileges of the church that they desired nothing more than the throwing down of the enclosure and the laying open of the advantages. See then how the spirit of the Jews, in the days of Christ and his apostles, differed from the spirit of their fathers. The Israelites indeed that were of old desired that God's name might be known among the Gentiles; those counterfeit Jews were enraged at the preaching of the gospel to the Gentiles; nothing in Christianity exasperated them so much as that did.

(2.) As a prophecy that it shall be as he here prays. Many scripture-prophecies and promises are wrapped up in prayers, to intimate that the answer of the church's prayer is as sure as the performance of God's promises.

2. Three things are here prayed for, with reference to the Gentiles: -

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(1.) That divine revelation might be sent among them, Psa_67:2. Two things he desires might be know upon earth, even among all nations, and not to the nation of the Jews only:

- [1.] God's way, the rule of duty: “Let them all know, as well as we do, what is good and what the Lord our God requires of them; let them be blessed and honoured with the same righteous statutes and judgments which are so much the praise of our nation and the envy of all its neighbours,” Deu_4:8.

[2.] His saving health, or his salvation. The former is wrapped up in his law, this in his gospel. If God make known his way to us, and we walk in it, he will show us his saving health, Psa_50:23. Those that have themselves experimentally known the pleasantness of God's ways, and the comforts of his salvation, cannot but desire and pray that they may be known to others, even among all nations. All upon earth are bound to walk in God's way, all need his salvation, and there is in it enough for all; and therefore we should pray that both the one and the other may be made known to all.

(2.) That divine worship may be set up among them, as it will be where divine revelation is received and embraced (Psa_67:3): “Let the people praise thee, O God! let them have matter for praise, let them have hearts for praise; yea, let not only some, but all the people, praise thee,” all nations in their national capacity, some of all nations. It is again repeated (Psa_67:5) as that which the psalmist's heart was very much upon. Those that delight in praising God themselves cannot but desire that others also may be brought to praise him, that he may have the honour of it and they may have the benefit of it. It is a prayer,

[1.] That the gospel might be preached to them, and then they would have cause enough to praise God, as for the day-spring after a long and dark night. Ortus est sol - The sun has risen. Act_8:8.

[2.] That they might be converted and brought into the church, and then they would have a disposition to praise God, the living and true God, and not the dumb and dunghill deities they had worshipped, Dan_5:4. Then their hard thoughts of God would be silenced, and they would see him, in the gospel glass, to be love itself, and the proper object of praise.

[3.] That they might be incorporated into solemn assemblies, and might praise God in a body, that they might all together praise him with one mind and one mouth. Thus a face of religion appears upon a land when God is publicly owned and the ordinances of religious worship are duly celebrated in religious assemblies.

(3.) That the divine government may be acknowledged and cheerfully submitted to (Psa_67:4): O let the nations be glad, and sing for joy! Holy joy, joy in God and in his name, is the heart and soul of thankful praise. That all the people may praise thee, let the nations be glad. Those that rejoice in the Lord always will in every thing give thanks. The joy he wishes to the nations is holy joy; for it is joy in God's dominion, joy that God has taken to himself his great power and has reigned, which the unconverted nations are angry at, Rev_11:17, Rev_11:18. Let them be glad,

[1.] That the kingdom is the Lord's (Psa_22:28), that he, as an absolute sovereign, shall govern the nations upon earth, that by the kingdom of his providence he shall overrule the affairs of kingdoms according to the counsel of his will, though they neither know him nor own him, and that in due time he shall disciple all nations by the preaching of his gospel (Mat_28:19) and set up the kingdom of his grace among them upon the ruin of the devil's kingdom - that he shall make them a willing people in the day of his power, and even the kingdoms of this world shall become the kingdoms of the Lord and of his Christ.

[2.] That every man's judgment proceeds from the Lord. “Let them be glad that thou shalt judge the people righteously, that thou shalt give a law and gospel which shall be a righteous rule of judgment, and shalt pass an unerring sentence, according to that rule, upon all the children of men, against which there will lie no exception.” Let us all be glad that we are not to be one another's judges, but that he that judges us is the Lord, whose judgment we are sure is according to truth.

III. He concludes with a joyful prospect of all good when God shall do this, when the nations shall be converted and brought to praise God.

1. The lower world shall smile upon them, and they shall have the fruits of that (Psa_67:6): Then shall the earth yield her increase. Not but that God gave rain from heaven and fruitful seasons to the nations when they sat in darkness (Act_14:17); but when they were converted the earth yielded its increase to God; the meat and the drink then became a meat-offering and a drink-offering to the Lord our God (Joe_2:14); and then it was fruitful to some good purpose. Then it yielded its increase more than before to the comfort of men, who through Christ acquired a covenant-title to the fruits of it and had a sanctified use of it. Note, The success of the gospel sometimes brings outward mercies along with it; righteousness exalts a nation. See Isa_4:2; Isa_62:9.

2. The upper world shall smile upon them, and they shall have the favours of that, which is much better: God, even our own God, shall bless us, Psa_67:6. And again (Psa_67:7), God shall bless us. Note,

(1.) There are a people in the world that can, upon good grounds, call God their God. (2.) Believers have reason to glory in their relation to God and the interest they have in him. It is here spoken with an air of triumph. God, even our own God.

(2.) Those who through grace call God their own may with a humble confidence expect a blessing from him. If he be our God, he will bless us with special blessings.

(4.) The blessing of God, as ours in covenant, is that which sweetens all our creature-comforts to us, and makes them comforts indeed; then we receive the increase of the earth as a mercy indeed when with it God, even our own God, gives us his blessing.

3. All the world shall hereby be brought to do like them: The ends of the earth shall fear him, that is, worship him, which is to be done with a godly fear. The blessings God bestows upon us call upon us not only to love him, but to fear him, to keep up high thoughts of him and to be afraid of offending him. When the gospel begins to spread it shall get ground more and more, till it reach to the ends of the earth. The leaven hidden in the meal shall diffuse itself, till the whole be leavened. And the many blessings which those will own themselves to have received that are brought into the church invite others to join themselves to them. It is good to cast in our lot with those that are the blessed of the Lord. — Henry 

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(Psa 68)  "To the chief Musician, A Psalm or Song of David. Let God arise, let his enemies be scattered: let them also that hate him flee before him. {2} As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God.

{3} But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice. {4} Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him. {5} A father of the fatherless, and a judge of the widows, is God in his holy habitation. {6} God setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry land.

{7} O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah: {8} The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel. {9} Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary. {10} Thy congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor. {11} The Lord gave the word: great was the company of those that published it. {12} Kings of armies did flee apace: and she that tarried at home divided the spoil. {13} Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold. {14} When the Almighty scattered kings in it, it was white as snow in Salmon.

{15} The hill of God is as the hill of Bashan; an high hill as the hill of Bashan. {16} Why leap ye, ye high hills? this is the hill which God desireth to dwell in; yea, the LORD will dwell in it for ever. {17} The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place. {18} Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them. {19} Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah. {20} He that is our God is the God of salvation; and unto GOD the Lord belong the issues from death. {21} But God shall wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses.

{22} The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea: {23} That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same. {24} They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary. {25} The singers went before, the players on instruments followed after; among them were the damsels playing with timbrels. {26} Bless ye God in the congregations, even the Lord, from the fountain of Israel. {27} There is little Benjamin with their ruler, the princes of Judah and their council, the princes of Zebulun, and the princes of Naphtali. {28} Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us. {29} Because of thy temple at Jerusalem shall kings bring presents unto thee. {30} Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, till every one submit himself with pieces of silver: scatter thou the people that delight in war. {31} Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God.

{32} Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord; Selah: {33} To him that rideth upon the heavens of heavens, which were of old; lo, he doth send out his voice, and that a mighty voice. {34} Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the clouds. {35} O God, thou art terrible out of thy holy places: the God of Israel is he that giveth strength and power unto his people. Blessed be God."

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Psalms 68 - The psalmist calls upon God to arise, bless his people, and scatter his enemies, Psa_68:1-3; exhorts them to praise him for has greatness, tenderness, compassion, and judgments, Psa_68:4-6; describes the grandeur of his march when he went forth in the redemption of his people, Psa_68:7, Psa_68:8; how he dispensed his blessings, Psa_68:9, Psa_68:10; what he will still continue to do in their behalf, Psa_68:11-13; the ejects produced by the manifestation of God’s majesty, Psa_68:14-18; he is praised for has goodness, Psa_68:19, Psa_68:20; for his judgments, Psa_68:21-23; he tells in what manner the Divine worship was conducted, Psa_68:24-27; how God is to be honored, Psa_68:28-31; all are invited to sing his praises, and extol his greatness, Psa_68:32-35. — Clarke  (abridged).

Psalms 68 - Title. - To the Chief Musician, a Psalm or Song of David. - We have already said enough Upon this title when dealing with Psa_65:1-13 and 66. The present is obviously a gong to besting at the removal of the ark; and in all probability was rehearsed when David conducted it with holy joy from the house Obed-edom to the prepared place on Mount Zion. It is a most soul stirring hymn. The first verses were often the battle-song of the Covenanters and Ironsides; and the whole Psalm fitly pictures the way of the Lord Jesus among his saints, and his ascent to glory. The Psalm is at once surpassingly excellent and difficult. Its darkness in some stanzas is utterly impenetrable. Well does a German critic speak of it as a Titan very hard to master. Our slender scholarship has utterly failed us, and we have had to follow a surer Guide. We trust our thoughts may not however prove unprofitable.
Division. - With the words of the Psa_68:1-2 the ark is uplifted, and the procession begins to move. In Psa_68:3-6, the godly in the assembly are exhorted to commence their joyous songs, and arguments are adduced to help their joy. Then the glorious march of Jehovah in the wilderness is sung: Psa_68:7-10, and his victories in war are celebrated in Psa_68:11-14. The joyous shouts are louder as Zion Comes in sight, and the ark is borne up the hill: Psa_68:15-19. On the summit of the mount the priests sing a hymn concerning the Lord's goodness and justice; the safety of his friends, and ruin of his foes; Psa_68:20-23. Meanwhile the procession is described as it winds up the hill; Psa_68:24-27. The poet anticipates a time of wider conquest, Psa_68:28-31 : and concludes with a noble burst of song unto Jehovah.   — Psalms   

Psalms 68 - Hymn of War and Victory in the Style of Deborah

Is it not an admirably delicate tact with which the collector makes the מזמור שׁיר Psa_68:1 follow upon the מזמור שׁיר Psa_67:1? The latter began with the echo of the benediction which Moses puts into the mouth of Aaron and his sons, the former with a repetition of those memorable words in which, at the breaking up of the camp, he called upon Jahve to advance before Israel (Num_10:35). “It is in reality,” says Hitzig of Psalms 68, “no easy task to become master of this Titan.” And who would not agree with him in this remark? It is a Psalm in the style of Deborah, stalking along upon the highest pinnacle of hymnic feeling and recital; all that is most glorious in the literature of the earlier period is concentrated in it: Moses' memorable words, Moses' blessing, the prophecies of Balaam, the Deuteronomy, the Song of Hannah re-echo here. But over and above all this, the language is so bold and so peculiarly its own, that we meet with no less than thirteen words that do no occur anywhere else. It is so distinctly Elohimic in its impress, that the simple Elohim occurs twenty-three times; but in addition to this, it is as though the whole cornucopia of divine names were poured out upon it: יהוה in Psa_68:17; אדני six times; האל twice; שׁדּי in Psa_68:15; יהּ in Psa_68:5; אדני יהוה in Psa_68:21; אלהים yh in Psa_68:19; so that this Psalm among all the Elohimic Psalms is the most resplendent. In connection with the great difficulty that is involved in it, it is no wonder that expositors, more especially the earlier expositors, should differ widely in their apprehension of it as a whole or in separate parts. — K+D (abridged).

Psalms 68 - This is a most excellent psalm, but in many places the genuine sense is not easy to come at; for in this, as in some other scriptures, there are things dark and hard to be understood. It does not appear when, or upon what occasion, David penned this psalm; but probably it was when, God having given him rest from all his enemies round about, he brought the ark (which was both the token of God's presence and a type of Christ's mediation) from the house of Obed-edom to the tent he had pitched for it in Zion; for the first words are the prayer which Moses used at the removing of the ark, Num_10:35. From this he is led, by the Spirit of prophecy, to speak glorious things concerning the Messiah, his ascension into heaven, and the setting up of his kingdom in the world.

 I. He begins with prayer, both against God's enemies (Psa_68:1, Psa_68:2) and for his people (Psa_68:3). 

II. He proceeds to praise, which takes up the rest of the psalm, calling upon all to praise God (Psa_68:4, Psa_68:26, Psa_68:32) and suggesting many things as matter for praise. 

1. The greatness and goodness of God (Psa_68:4-6).

2. The wonderful works God had wrought for his people formerly, bringing them through the wilderness (Psa_68:7, Psa_68:8 ), settling them in Canaan (Psa_68:9, Psa_68:10), giving them victory over their enemies (Psa_68:11, Psa_68:12), and delivering them out of the hands of their oppressors (Psa_68:13, Psa_68:14). 

3. The special presence of God in his church (Psa_68:15-17). 

4. The ascension of Christ (Psa_68:18) and the salvation of his people by him (Psa_68:19, Psa_68:20). 

5. The victories which Christ would obtain over his enemies, and the favours he would bestow upon his church (Psa_68:21-28).

6. The enlargement of the church by the accession of the Gentiles to it (Psa_68:29-31). And so he concludes the psalm with an awful acknowledgment of the glory and grace of God (Psa_68:32-35). With all these great things we should endeavour to be duly affected in singing this psalm.

To the chief musician. A psalm or song of David. — Henry

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Psa 68:1-6 — None ever hardened his heart against God, and prospered. God is the joy of his people, then let them rejoice when they come before him. He who derives his being from none, but gives being to all, is engaged by promise and covenant to bless his people. He is to be praised as a God of mercy and tender compassion. He ever careth for the afflicted and oppressed: repenting sinners, who are helpless and exposed more than any fatherless children, are admitted into his family, and share all their blessings. — MHCC

Psa 68:1-6 — In these verses,

I. David prays that God would appear in his glory,

1. For the confusion of his enemies (Psa_68:1, Psa_68:2): “Let God arise, as a judge to pass sentence upon them, as a general to take the field and do execution upon them; and let them be scattered, and flee before him, as unable to keep their ground, much less to make head against him. Let God arise, as the sun when he goes forth in his strength; and the children of darkness shall be scattered, as the shadows of the evening flee before the rising sun. Let them be driven away as smoke by the wind, which ascends as if it would eclipse the sun, but is presently dispelled, and there appears to remainder of it. Let them melt as wax before the fire, which is quickly dissolved.” Thus does David comment upon Moses's prayer, and not only repeat it with application to himself and his own times, but enlarge upon it, to direct us how to make use of scripture-prayers. Nay, it looks further, to the Redeemer's victory over the enemies of this kingdom, for he was the angel of the covenant, that guided Israel through the wilderness. Note,

(1.) There are, and have been, and ever will be, such as are enemies to God and hate him, that join in with the old serpent against the kingdom of God among men and against the seed of the woman.

(2.) They are the wicked, and none but the wicked, that are enemies to God, the children of the wicked one. (3.) Though we are to pray for our enemies as such, yet we are to pray against God's enemies as such, against their enmity to him and all their attempts upon his kingdom.

(4.) If God but arise, all his impenitent and implacable enemies, that will not repent to give him glory, will certainly and speedily be scattered, and driven away, and made to perish at his presence; for none ever hardened his heart against God and prospered. The day of judgment will be the day of the complete and final perdition of ungodly men (2Pe_3:7), who shall melt like wax before that flaming fire in which the Lord shall then appear, 2Th_1:8.

2. For the comfort and joy of his own people (Psa_68:3): “Let the righteous be glad, that are now in sorrow; let them rejoice before God in his favourable presence. God is the joy of his people; let them rejoice whenever they come before God, yea, let them exceedingly rejoice, let them rejoice with gladness.” Note, Those who rejoice in God have reason to rejoice with exceeding joy; and this joy we ought to wish to all the saints, for it belongs to them. Light is sown for the righteous.

II. He praises God for his glorious appearances, and calls upon us to praise him, to sing to his name, and extol him,

1. As a great God, infinitely great (Psa_68:4): He rides upon the heavens, by his name JAH. He is the spring of all the motions of the heavenly bodies, directs and manages them, as he that rides in the chariot sets it a-going, has a supreme command of the influences of heaven; he rides upon the heavens for the help of his people (Deu_33:26), so swiftly, so strongly, and so much above the reach of opposition. He rules these by his name Jah, or Jehovah, a self-existent self-sufficient being; the fountain of all being, power, motion, and perfection; this is his name for ever. When we thus extol God we must rejoice before him. Holy joy in God will very well consist with that reverence and godly fear wherewith we ought to worship him.

2. As a gracious God, a God of mercy and tender compassion. He is great, but he despises not any, no, not the meanest; nay, being a God of great power, he uses his power for the relief of those that are distressed, Psa_68:5, Psa_68:6. The fatherless, the widows, the solitary, find him a God all-sufficient to them. Observe how much God's goodness is his glory. He that rides on the heavens by his name Jah, one would think should immediately have been adored as King of kings and Lord of lords, and the sovereign director of all the affairs of states and nations; he is so, but this he rather glories in, that he is a Father of the fatherless. Though God be high, yet has he respect unto the lowly. Happy are those that have an interest in such a God as this. He that rides upon the heavens is a Father worth having; thrice happy are the people whose God is the Lord.

(1.) When families are bereaved of their head God takes care of them, and is himself their head; and the widows and the fatherless children shall find that in him which they have lost in the relation that is removed, and infinitely more and better. He is a Father of the fatherless, to pity them, to bless them, to teach them, to provide for them, to portion them. He will preserve them alive (Jer_49:11), and with him they shall find mercy, Hos_14:3. They have liberty to call him Father, and to plead their relation to him as their guardian, Psa_146:9; Psa_10:14, Psa_10:18. He is a judge or patron of the widows, to give them counsel and to redress their grievances, to own them and plead their cause, Pro_22:23. He has an ear open to all their complaints and a hand open to all their wants. He is so in his holy habitation, which may be understood either of the habitation of his glory in heaven (there he has prepared his throne of judgment, which the fatherless and widow have free recourse to, and are taken under the protection of, Psa_9:4, Psa_9:7), or of the habitation of his grace on earth; and so it is a direction to the widows and fatherless how to apply to God; let them go to his holy habitation, to his word and ordinances; there they may find him and find comfort in him.

(2.) When families are to be built up he is the founder of them: God sets the solitary in families, brings those into comfortable relations that were lonely, gives those a convenient settlement that were unsettled (Psa_113:9); he makes those dwell at home that were forced to seek for relief abroad (so Dr. Hammond), putting those that were destitute into a way of getting their livelihood, which is a very good way for man's charity, as it is of God's bounty.

3. As a righteous God,

(1.) In relieving the oppressed. He brings out those that are bound with chains, and sets those at liberty who were unjustly imprisoned and brought into servitude. No chains can detain those whom God will make free.

(2.) In reckoning with the oppressors: The rebellious dwell in a dry land and have no comfort in that which they have got by fraud and injury. The best land will be a dry land to those that by their rebellion have forfeited the blessing of God, which is the juice and fatness of all our enjoyments. The Israelites were brought out of Egypt into the wilderness, but were there better provided for than the Egyptians themselves, whose land, if Nilus failed them, as it sometimes did, was a dry land. — Henry