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. Psalm 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 Psalm 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 Psalm 66:8-12. The singer then becomes personal, and confesses his own obligations to the Lord (Psalm 66:13-15); and, bursting forth with a vehement "Come and hear," declares with thanksgiving the special favour of the Lord to himself, Psalm 66:16-20.

Hints to Preachers

Psalm 66:3. - The terrible in God's works of nature and providence.

Psalm 66:4. -

I. Who? All the earth.

1. All, Collectively, all classes and tribes.

2. All numerically.

3. All harmoniously.

II. What? Shall worship and sing,

1. Humiliation; then,

2Exultation.

III. When? Shall, etc. Denotes

1Futurity.

2. Certainty. God has spoken it. All things are tending towards it. - G. R.

Psalm 66:5. - Here is -

I. A subject for general study: the "works of God."

II. For particular study: "his doing towards," etc.

1. These are most wonderful.

2. In these we are most concerned.

Psalm 66:6. - Great difficulties, unexpectedly overcome, made the theme of joy.

Psalm 66:6 (last clause). - Our share in the past deliverances of the church.

Psalm 66:7. - Sovereignty, immutability ("for ever"), and omniscience, - the enemies of proud rebels.

Psalm 66:8 (last clause) - To get a hearing for the gospel difficult, necessary, and possible. Ways and means for so doing.

Psalm 66:8, Psalm 66:9. -

I. Praise to.

1. As God.

2. As our God.

II. Praise for Preservation.

1. Of natural life.

2. Of spiritual life.

III. Praise by, "ye people."

1. On your own account.

2. On account of others. Or,

(1) Individually.

(2) Unitedly. - G. R.

Psalm 66:9. - Perseverance the subject of gratitude.

I. The maintenance of the inner life.

II. The integrity of the outward character

Psalm 66:10. - The assaying of the saints.

Psalm 66:10. -

I. The design of the afflictions.

1. To prove them.

2. To reprove them.

II. The illustration of that design. As silver, etc.

III. The issue of the trial.

Psalm 66:11, Psalm 66:12. - The hand of God should be acknowledged.

I. In our temptations: "Thou broughtest us."

II. In our bodily afflictions: "Thou laidest," etc.

III. In our persecutions: "Thou hast caused," etc.

IV. In our deliverances: "Thou broughtest us out," etc. - G. R.

Psalm 66:12. - Fire and water. Varied trials.

I. Discover different evils.

II. Test all parts of manhood.

III. Educate varied graces.

IV. Endear many promises.

V. Illustrate divine attributes.

VI. Afford extensive knowledge.

VII. Create capacity for the varied joys of heaven.

Psalm 66:12 (first clause). - The rage of oppression. - Thomas Adams' Sermon.

Psalm 66:12 (last clause). - A plentiful place, free from penury; a pleasant place, void of sorrow; a safe place, free from dangers and distresses. - Daniel Wilcocks.

Psalm 66:12 (last clause). - The victory of patience, with the expiration of malice. - Thomas Adams' Sermon.

Psalm 66:12 (last clause). - The wealth of a soul whom God has tried and delivered. Among other riches he has the wealth of experience, of strengthened graces, of confirmed faith, and of sympathy for others.

Psalm 66:13. - God's house; or, the place of praises. - Thomas Adams' sermon.

Psalm 66:13-15. -

I. Resolutions made (Psalm 66:13).

1. What? To offer praise.

2. Why? For deliverance.

3. Where? In thy house.

II. Resolutions uttered (Psalm 66:14).

1. To God.

2. Before men.

III. Resolutions fulfilled.

1. In public acknowledgment.

2. In heartfelt gratitude.

3. In more frequent attendance at the house of God.

4. The renewed self-dedication. 5. In increased liberality. - G. R.

Psalm 66:16. -

I. What has God done for the soul of every Christian?

II. Why does the Christian wish to declare what God has done for his soul?

III. Why does he wish to make this declaration to those only who fear God?

1. Because they alone can understand such a declaration.

2. They alone will really believe him.

3. They only will listen with interest, or join with him in praising his Benefactor. - E. Payson.

Psalm 66:16. -

I. Religious teaching should be simple: "I will declare."

II.:Earnest: "Come and hear."

III.:Seasonable: "All ye that."

IV. Discriminating: "Fear God."

V. Experimental: "What he hath," etc.

Psalm 66:17. -

I. The two principal parts of devotion. Prayer and praise.

II. Their degree. In prayer, crying. In praise, extolling.

III. Their order: 1. Prayer. 2. Then praise. What is won by prayer is worn in praise.

Psalm 66:18, Psalm 66:19. -

I. The test admitted.

II. The test applied.

III. The test approved.

Psalm 66:19. - The fact that God has heard prayer.

Psalm 66:20. - The mercy of God.

I. In permitting prayer.

II. In inclining to prayer.

III. In hearing prayer.

Explanatory Notes and Quaint Sayings

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.

Psalm 66:1

"Make a joyful noise unto God." "In Zion," where the more instructed saints were accustomed to profound meditation, the song was silent unto God, and was accepted of him: but in the great popular assemblies a joyful noise was more appropriate and natural, and it would be equally acceptable. If praise is to be wide-spread, it must be vocal; exulting sounds stir the soul and cause a sacred contagion of thanksgiving. Composers of tunes for the congregation should see to it that their airs are cheerful; we need not so much noise, as joyful noise. God is to be praised with the voice, and the heart should go therewith in holy exultation. All praise from all nations should be rendered unto the Lord. Happy the day when no shouts shall be presented to Juggernaut or Buddha, but all the earth shall adore the Creator thereof. All ye lands. 'Ye heathen nations, ye who have not known Jehovah hitherto, with one consent let the whole earth rejoice before God. The languages of the lands are many, but their praises should be one, addressed to one only God.

Psalm 66:2

"Sing forth the honour of his name." The noise is to be modulated with tune and time, and fashioned into singing, for we adore the God of order and harmony. The honour of God should be our subject, and to honour him our object when we sing. To give glory to God is but to restore to him his Own. It is our glory to be able to give God glory; and all our true glory should be ascribed unto God, for it is his glory. "All worship be to God only," should be the motto of all true believers. The name, nature, and person of God are worthy of the highest honour. "Make his praise glorious." Let not his praise be mean and grovelling: let it arise with grandeur and solemnity before him. The pomp of the ancient festivals is not to be imitated by us, under this dispensation of the Spirit, but we are to throw so much of heart and holy reverence into all our worship that it shall be the best we can render. Heart worship and spiritual joy render praise more glorious than vestments, incense, and music could do.

Psalm 66:3

"Say unto God." Turn all your praises to him. Devotion, unless it be resolutely directed to the Lord, is no better than whistling to the wind. "How terrible art thou in thy works." The mind is usually first arrested by those attributes which cause fear and trembling; and, even when the heart has come to love God, and rest in him, there is an increase of worship when the soul is awed by an extraordinary display of the more dreadful of the divine characteristics. Looking upon the convulsions which have shaken continents, the hurricanes which have devastated nations, the plagues which have desolated cities, and other great and amazing displays of divine working, men may well say: "How terrible art thou in thy works." Till we see God in Christ, the terrible predominates in all our apprehensions of him. "Through the greatness of thy power shall thine enemies submit themselves unto thee;" but, as the Hebrew clearly intimates, it will be a forced and false submission. Power brings a man to his knee, but love alone wins his heart. Pharaoh said he would let Israel go, but he lied unto God; he submitted in word but not in deed. Tens of thousands, both in earth and hell, are rendering this constrained homage to the Almighty; they only submit because they cannot do otherwise; it is not their loyalty, but his power, which keeps them subjects of his boundless dominion.

Psalm 66:4

"All the earth shall worship thee, and shall sing unto thee." All men must even now prostrate themselves before thee, but a time will come when they shall do this cheerfully: to the worship of fear shall be added the singing of love. What a change shall have taken place when singing shall displace sighing, and music shall thrust out misery! "They shall sing to thy name." The nature and works of God will be the theme of earth's universal song, and he himself shall be the object of the joyful adoration of our emancipated race. Acceptable worship not only praises God as the mysterious Lord, but it is rendered fragrant by some measure of knowledge of his name or character. God would not be worshipped as an unknown God, nor have it said of his people, "Ye worship ye know not what." May the knowledge of the Lord soon cover the earth, that so the universality of intelligent worship may be possible: such a consummation was evidently expected by the writer of this Psalm; and, indeed, throughout all Old Testament writings, there are intimations of the future general spread of the worship of God. It was an instance of wilful ignorance and bigotry when the Jews raged against the preaching of the gospel to the Gentiles. Perverted Judaism may be exclusive, but the religion of Moses, and David, and Isaiah was not so.

"Selah." A little pause for holy expectation is well inserted after so great a prophecy, and the uplifting of the heart is also a seasonable direction. No meditation can be more joyous than that excited by the prospect of a world reconciled to its Creator.

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.

Psalm 66:5

"Come and see the works of God." Such glorious events, as the cleaving of the Bed Sea and the overthrow of Pharaoh, are standing wonders, and throughout all time a voice sounds forth concerning them - "Come and see." Even till the close of all things, the marvellous works of God at the Red Sea will be the subject of meditation and praise; for, standing on the sea of glass mingled with fire, the triumphal armies of heaven sing the song of Moses, the servant of God, and the song of the Lamb. It has always been the favourite subject of the inspired bards, and their choice was most natural. "He is terrible in his doing toward the children of men." For the defence of his church and the overthrow of her foes he deals terrific blows, and strikes the mighty with fear. O thou enemy, wherefore dost thou vaunt thyself? Speak no more so exceeding proudly, but remember the plagues which bowed the will of Pharaoh, the drowning of Egypt's chariots in the Red Sea, the overthrow of Og and Sihon, the scattering of the Canaanites before the tribes. This same God still liveth, and is to be worshipped with trembling reverence.

Psalm 66:6

"He turned the sea into dry land." It was no slight miracle to divide a pathway through such a sea, and to make it fit for the traffic of a whole nation. He who did this can do anything, and must be God, the worthy object of adoration. The Christian's inference is that no obstacle in his journey heavenward need hinder him, for the sea could not hinder Israel, and even death itself shall be as life; the sea shall be dry land when God's presence is felt. "They went through the flood on foot." Through the river the tribes passed dry-shod, Jordan was afraid because of them.

"What ail'd thee, O thou mighty sea?

Why roll'd thy waves in dread?

What bade thy tide, O Jordan, flee

And bare its deepest bed?

O earth, before the Lord, the God

Of Jacob, tremble still;

Who makes the waste a water'd sod,

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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.

Psalm 66:8

"O bless our God, lie people." Ye chosen seed, peculiarly beloved, it is yours to bless your covenant God as other nations cannot. Ye should lead the strain, for he is peculiarly your God. First visited by his love, ye should be foremost in his praise. "And make the voice of his praise to be heard." Whoever else may sing with bated breath, do you be sure to give full tongue and volume to the song. Compel unwilling ears to hear the praises of your covenant God. Make rocks, and hills, and earth, and sea, and heaven itself to echo with your joyful shouts.

Psalm 66:9

"Which holdeth our soul in life." At any time the preservation of life, and especially the soul's life, is a great reason for gratitude, but much more when we are called to undergo extreme trials, which of themselves would crush our being. Blessed be God, who, having put our souls into possession of life, has been pleased to preserve that heaven-given life from the destroying power of the enemy. "And suffereth not our feet to be moved." This is another and precious boon. If God has enabled us not only to keep our life, but our position, we are bound to give him double praise. Living and standing is the saint's condition through divine grace. Immortal and immovable are those whom God preserves. Satan is put to shame, for instead of being able to slay the saints, as he hoped, he is not even able to trip them up. God is able to make the weakest to stand fast, and he will do so.

Psalm 66:10

"For thou, O God, hast proved us." He proved his Israel with sore trials. David had his temptations. All the saints must go to the proving house; God had one Son without sin, but he never had a son without trial. Why ought we to complain if we are subjected to the rule which is common to all the family, and from which so much benefit has flowed to them? The Lord himself proves us, who then shall raise a question as to the wisdom and the love which are displayed in the operation? The day may come when, as in this case, we shall make hymns out of our griefs, and sing all the more sweetly because our mouths have been purified with bitter draughts. "Thou hast tried us, as silver is tried." Searching and repeated, severe and thorough, has been the test; the same result has followed as in the case of precious metal, for the dross and tin have been consumed, and the pure ore has been discovered. Since trial is sanctified to so desirable an end, ought we not to submit to it with abounding resignation.

Psalm 66:11

"Thou broughtest us into the net." The people of God in the olden time were often enclosed by the power of their enemies, like fishes or birds entangled in a net; there seemed no way of escape for them. The only comfort was that God himself had brought them there, but even this was not readily available, since they knew that he had led them there in anger as a punishment for their transgressions; Israel in Egypt was much like a bird in the fowler's net. "Thou laidst affliction upon our loins." They were pressed even to anguish by their burdens and pains. Not on their backs alone was the load, but their loins were pressed and squeezed with the straits and weights of adversity. God's people and affliction are intimate companions. As in Egypt every Israelite was a burden-bearer, so is every believer while he is in this foreign land. As Israel cried to God by reason of their sore bondage, so also do the saints. We too often forget that God lays our afflictions upon us; if we remembered this fact, we should more patiently submit to the pressure which now pains us. The time will come when, for every ounce of present burden, we shall receive a far more exceeding and eternal weight of glory.

Psalm 66:12

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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 will offer unto thee burnt sacrifices of fatlings, with the incense of rams; will offer bullocks with goats. Selah.

Psalm 66:13

"I will." The child of God is so sensible of his own personal indebtedness to grace, that he feels he must utter a song of his own. He joins in the common thanksgiving, but since the best public form must fail to meet each individual case, he makes sure that the special mercies received by him shall not be forgotten, for he records them with his own pen, and sings of them with his own lips. "I will go into thy house with burnt offerings;" the usual sacrifices of godly men. Even the thankful heart dares not come to God without a victim of grateful praise; of this as well as of every other form of worship, we may Say, "the blood is the life thereof." Reader, never attempt to come before God without Jesus, the divinely promised, given, and accepted burnt offering. "I will pay thee my vows." He would not appear before the Lord empty, but at the same time he would not boast of what he offered, seeing it was all due on account of former vows. After all, our largest gifts are but payments; when we have given all, we must confess, "O Lord, of thine own have we given unto thee." We should be slow in making vows, but prompt in discharging them. When we are released from trouble, and can once more go up to the house of the Lord, we should take immediate occasion to fulfil our promises. How can we hope for help another time, if we prove faithless to covenants voluntarily entered upon in hours of need.

Psalm 66:14

"Which my lips have uttered," or vehemently declared; blurted out, as we say in common speech. His vows had been wrung from him; extreme distress burst open the door of his lips, and out rushed the vow like a long pent-up torrent, which had at last found a vent. What we were so eager to vow, we should be equally earnest to perform; but, alas! many a vow runs so fast in words that it lames itself for deeds. "And my mouth hath spoken." He had made the promise public, and had no desire to go back; an honest man is always ready to acknowledge a debt. "When I was in trouble." Distress suggested the vow; God in answer to the vow removed the distress, and now the votary desires to make good his promise. It is well for each man to remember that he was in trouble, proud spirits are apt to speak as if the road had always been smooth for them, as if no dog dare bark at their nobility, and scarce a drop of rain would venture to besprinkle their splendour; yet these very upstarts were probably once so low in spirits and condition that they would have been glad enough of the help of those they now despise. Even great Caesar, whose look did awe the world, must have his trouble and become weak as other men; so that his enemy could say in bitterness, "When the fit was on him, I did mark how he did shake." Of the strong and vigorous man the nurse could tell a tale of weakness, and his wife could say of the boaster, "I did hear him groan; his coward lips did from their colour fly." All men have trouble, but they act not in the same manner while under it; the profane take to swearing and the godly to praying. Both bad and good have been known to resort to vowing, but the one is a liar unto God, and the other a conscientious respecter of his word.

Psalm 66:15

"I will offer unto thee burnt sacrifices of failings." The good man will give his best things to God. No starveling goat upon the hills will be present at the altar, but the well-fed bullocks of the luxuriant pastures shall ascend in smoke item the sacred fire. He who is miserly with God is a wretch indeed. Few devise liberal things, but those few find a rich reward in so doing. "With the incense of rams." The smoke of burning rams should also rise from the altar; he would offer, the strength and prime of his flocks as well as his herds. Of all we have we should give the Lord his portion, and that should be the choicest we can select. It was no waste to burn the fat upon Jehovah's altar, nor to pour the precious ointment upon Jesus's head; neither are large gifts and bountiful offerings to the church of God any diminution to a man's estate: such money is put to good interest and placed where it cannot be stolen by thieves nor corroded by rust. "I will offer bullets with goats." A perfect sacrifice, completing the circle of offerings, should show forth the intense love of his heart. We should magnify the Lord with the great and the littler. None of his ordinances Should be disregarded; we must not omit either the bullocks or the goats. In these three verses we have gratitude in action, not content with words, but proving its own sincerity by deeds of obedient sacrifice.

"Selah." It is most fit that we should suspend the song while the smoke of the victims ascends the heavens: let the burnt-offerings stand for praises while we meditate upon the infinitely greater sacrifice of Calvary.

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.

Psalm 66:16

"Come and hear." Before, they were bidden to come and see. Heating is faith's seeing. Mercy comes to us by way of ear-gate. "Hear, and your soul shall live." They saw how terrible God was, but they heard how gracious he was. "All ye that fear God." These are a fit audience when a good man is about to relate his experience; and it is well to select our hearers when inward soul matters are our theme. It is forbidden us to throw pearls before swine. We do not want to furnish wanton minds with subjects for their comedies, and therefore it Is wise to speak of personal spiritual matters where they can be understood, and not where they will be burlesqued. All God-fearing men may hear us, but far hence ye profane. "And I will declare what he hath done for my soul." I will count and recount the mercies of God to me, to my soul, my best part, my most real self. Testimonies ought to be borne by all experienced Christians, in order that the younger and feebler sort may be encouraged by the recital to put their trust in the Lord. To declare man's doings is needless; they are too trivial, and, besides, there are trumpeters enough of man's trumpery deeds; but to declare the gracious acts of God is instructive, consoling, inspiriting, and beneficial in many respects. Let each man speak for himself, for a personal witness is the surest and most forcible; second-hand experience is like "cauld kale her again;" it lacks the flavour of first-hand interest. Let no mock modesty restrain the grateful believer from speaking of himself, or rather of God's dealings to himself, for it is justly due to God; neither let him shun the individual use of the first person, which is most correct in detailing the Lord's ways of love; We must not be egotists, but we must be egotists when we bear witness for the Lord.

Psalm 66:17

"I cried unto him with my mouth, and he was extolled with my tongue." It Is well when prayer and praise go together, like the horses in Pharaoh's chariot. Some cry who do not sing, and some sing who do not cry: both together are best. Since the Lord's answers so frequently follow close at the heels of our petitions, and even overtake them, it becomes us to let our grateful praises keep pace with our humble prayers. Observe that the Psalmist did both cry and speak; the Lord hast cast the dumb devil out of his children, and those of them who are least fluent with their tongues are often the most eloquent with their hearts.

Psalm 66:18

"If I regard iniquity in my heart." If, having seen it to be there, I continue to gaze upon it without aversion; if I cherish it, have a side glance of love towards it, excuse it, and palliate it; "The Lord will not hear me." How can he? Can I desire him to connive at my sin, and accept me while I wilfully, cling to any evil way? Nothing hinders prayer like iniquity harboured in the breast; as with Cain, so with us, sin lieth at the door, and blocks the passage. If thou listen to the devil, God will not listen to thee. If thou refusest to hear God's commands, he will surely refuse to hear thy prayers. An imperfect petition God will hear for Christ's sake, but not one which is wilfully mis-written by a traitor's hand. For God to accept our devotions, while we are delighting in sin, would be to make himself the God of hypocrites, which is a fitter name for Satan than for the Holy One of Israel.

Psalm 66:19

"But verily God hath heard me." Sure sign this that the petitioner was no secret lover of sin, The answer to his prayer was a fresh assurance that his heart was sincere before the Lord. See how sure the Psalmist is that he has been heard; it is with him no hope, surmise, or fancy, but he seals it with a "verily." Facts are blessed things when they reveal both God's heart as loving and our own heart as sincere. "He hath attended to the voice of my prayer." He gave his mind to consider my cries, interpreted them, accepted them, and replied to them; and therein proved his grace and also my uprightness of heart. Love of sin is a plague spot, a condemning mark, a killing sign, but those Prayers, which evidently live and prevail with God, most clearly arise from a heart which is free from dalliance with evil. Let the reader see to it, that his inmost soul be rid of all alliance with inquiry, all toleration of secret lust, or hidden wrong.

Psalm 66:20

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