* The image titled, "The Harness " is in a book by Luiken, Jan (1649-1712) which is titled "Des menschen begin, midden en einde : vertoonende het kinderlyk bedryf en aanwasch in eenenvyftig konstige figuuren, met goddelyke spreuken en stichtelyke verzen / door Joannes Luiken ; met het leven van den autheur"
In this scene set outside the city walls, a mother steadies her toddler with a harness to teach him to walk. The Dutch artist and poet Jan Luiken (1649-1712) was responsible for drawing and etching this emblem and for the brief poem that accompanies it (below). The attendant Scripture texts are Psalms 31:8, 66:8-9, 116:6-9; and Isaiah 45:15.
The motto is, "The Power unseen, Does more than all that's seen."
Translation by Josephine V. Brown, with editorial assistance from William G. Stryker.
The accompanying poem is:
Thus the little one takes steps,
Still, she is not alone,
But is, secretly, held fast:
Should the Invisible hand not hold us,
Who knows how we, in body and soul,
Would in our walking also fall.
Courtesy of the Digital Image Archive, Pitts Theology Library, Candler School of Theology, Emory University: http://www.pitts.emory.edu. It is now in public domain.
>1. What is the title? What does the author tell the people to do? (1-2) What kind of song is this?
* Psalm 66:1-2 "Shout with joy to God, all the earth! Sing the glory of his name; make his praise glorious!"
* The title, also known as an ascription is, "For the director of music. A song. A psalm."
* "For the director of music" -Probably a liturgical notation, indicating either that the psalm was to be added to the collection of works to be used by the director of music in Israel's worship services, or that when the psalm leader of the Levitical choir - or by the choir itself (see 1 Chronicles 23:5, 30; 25; Nehemiah 11:17). In this liturgical activity the Levites functioned as representatives of the worshiping congregation. Following their lead the people probably responded with "Amen" and "Praise the Lord" (Hallelujah) (1 Chronicles 16:36; Nehemiah 5:13, 1 Corinthians 14;16; Revelation 5:14, 7:12, 19:4). (NIV Study Bible)
* "A song." -Psalms 18, 45, 46, 48, 65-68, 75, 76, 83, 87, 88, 92, and 108 are listed as a song. All of those except 83 and 86 are psalms of praise. Psalms 120-134 are songs "of ascents".
* An important key for reading and interpreting different psalms is to understand the nature of Hebrew poetry. Psalms are poetic in contrast to being narrative. Hebrew poetry does not rhyme as Western poetry does. For more on this see commentary on a earlier Psalm (#?).
* "Selah" -Used to conclude a verse in the Psalms. No one knows its meaning anymore. Some have placed unprovable theories. Even the earliest Jewish traditions thought it could mean "for ever". But they also did not know.
* Many modern hymns, and praise and worship songs were written based on verses from Psalm 66.
* The author's name is not given. Perhaps this is not a Davidic psalm.
* "God" -The original Hebrew word is "Elohim", also found in Genesis 1:1. The Hebrew noun appears 2,606 times in the Old Testament.
* "all the earth" -Not just Israel.
* "name" -The psalmist expands the song to include all people. The name of the Lord is the manifestation of his character. It has no separate existence apart from the Lord, but is synonymous with the Lord himself in his gracious manifestation and accessibility to his people. Hence, the Jerusalem temple was the earthly residence of his name among his people, and his people could pray to him cy calling on his name. The name of the Lord protects; the Lord saves by his name, and his saving acts testify that his name is near.
Jesus taught his disciples to call God our Father. He also told us to pray in his name. The Apostles' letters say that Jesus congregation is now the temple of God. So, we can praise God anywhere, not just at the temple. See what Jesus told the Samaritan women at the well, "Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem...A time is coming and has now come when when the true worshipers will worship the Father in spirit and truth..." (John 4:21, 23)
* All the Earth Bows to Jesus.
Psalm 66 is the second of four praise songs by an unknown author. The author in the first line in the opening stanza calls for the whole earth to praise Elohim, God Most High, with a shout of joy. The King James Version (KJV) renders the Hebrew "Rua" (a transliteration), "Make a joyful noise", an exclamation of praise used in modern hymns, worship songs, and CCM (Contemporary Christian Music).
In the second line of the opening stanza, the author tells the world to "Sing the glory of his name, make his praise glorious!" The name of the Lord is the manifestation of his character. It has no separate existence apart from the Lord, but is synonymous with the Lord himself. The melody and meter of their praise are to have splendor.
The unknown author, in the third line of the opening stanza provides the lyrics of the song, "How awesome are your deeds! So great is your power that your enemies cringe before you." Elohim has preformed a mighty deed, which the author will speak more of in the second and third stanzas.
The fourth and final line opens the call to praise in song to the whole earth. Seeing the awesome deeds of the Lord God Most High, the Trinity of Eternity, moves the whole earth to bend knees in adamant respect and honor. Where is my heart if all this praise and song? Is the heart moved? Or is only my unemotional knee bending?
Listen to the above comments on Psalm 66:1-4.
>What does the author tell the people to do next? (5) What did the Lord do? (6) What event is this revering to? What is the God doing? (7) How does this tie into verse 7, "in man's behalf!"
* Psalm 66:5-7 "Come and see what God has done, how awesome his works in man's behalf! He turned the sea into dry land, they passed through the waters on foot-- come, let us rejoice in him. He rules forever by his power, his eyes watch the nations-- let not the rebellious rise up against him. Selah"
* "how awesome his works in man's behalf!" -God does a lot on our behalf. Just consider Jesus' self sacrifice to save mankind.
* "they passed through the waters on foot" -Israel crossing the Red Sea when Egypt was pursuing them.
* "He rules forever by his power" -God rules, not mankind, not the demons, not the angels, not Satan.
* "his eyes watch the nations" -Not just Israel.
* "let not the rebellious rise up against him." -Israel rebelled against God after he saved them from Egypt.
* Romans 11:20-21 "Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but be afraid. For if God did not spare the natural branches, he will not spare you either."
* An Assessment.
"Come and see," a simple invention. Philip invited Nathanael to see Jesus, the Messiah. He did. He believed. Jesus invited him to be a disciple, and later Jesus made him an apostle.
Similarly, the author of Psalm 66 is inviting all to recall God's awesome works in man's behalf. Specifically, he is suggesting that those who hear consider how God delivered Israel from Egypt by miraculously making dry land appear where there once was a Sea. The Lord God did this on their behalf.
I can see the power of God too, if I look. Some have suggested I keep a journal of God's miracles in my life, just as much of the Bible records delicious morsels. A good idea. Some are recorded. However, most are not. I have allowed time to devour something that was meant for me to enjoy throughout my life.
Listen to the above comments on Psalm 66:5-7.
>2. Who is the author addressing in verses 8 and 9? What is he telling them to do? Are they the ones singing praise to God? Why is there praise?
* Psalm 66:8-9 "Praise our God, O peoples, let the sound of his praise be heard; he has preserved our lives and kept our feet from slipping."
* "peoples" -The original Hebrew noun is "am" (a transliteration). Of the 1,862 appearances in the Old Testament, 1,836 times it is translated "peoples" in the KJV. It can also be translated "nation" and "folk". The meaning is a people as a congregated unit or tribe. In this case the word is referencing all those who are God's children.
* "let the sound of his praise be heard" -The implication is they are not singing. Rather, they are listening to the Temple choir.
* "he has preserved our lives" -Literally, "he who placeed our soul in lives." We are preserved alive, have health of body, and feel the life of God in our hearts. (Adam Clarke's Commentary.)
* "kept our feet from slipping" -so as to fall into mischief and utter ruin, as our enemies designed. (Matthew Poole's Commentary on the Holy Bible)
* There is a definite allusion to a recent deliverance from national ruin.
> Who tested God's children? (10) Why? (1 Peter 1:6-7; 1 Thessalonians 2:4) How is silver refined? What might the author be referring to when he says God brought them into prison? And laid burdens on their backs? What does "men ride over our heads" mean? And "through fire and water? What was the finish?
* Psalm 66:10-12 "For you, O God, tested us; you refined us like silver. You brought us into prison and laid burdens on our backs. You let men ride over our heads; we went through fire and water, but you brought us to a place of abundance."
* "tested us" -The Hebrew noun is "bahan" (a transliteration). Of the 29 appearances in the Old Testament, 19 times it is translated "try" in the KJV. It can also be translated "prove" and "examine".
* "refined us" -The Hebrew noun is "sarap" (a transliteration). Of the 33 appearances in the Old Testament, 11 times it is translated "try". It can also be translated "founder" and "goldsmith".
* Though thou hast hitherto helped us, and now delivered us, yet for a season thou hast sorely afflicted us. (Matthew Poole's Commentary on the Holy Bible)
* When visited with affliction, it is of great importance that we should consider it as coming from God, and as expressly intended for our good. It is in reference to this that the Psalmist speaks of their having been proved and tried. At the same time, while he adverts to God's trying his children with the view of purging away their sin, as dross is expelled from the silver by fire, he would intimate, also, that trial had been made of their patience. The figure implies that their probation had been severe; for silver is cast repeatedly into the furnace. They express themselves thankful to God, that, while proved with affliction, they had not been destroyed by it; but that their affliction was both varied and very severe, appears not only from the metaphor, but from the whole context, where they speak of having been cast into the net, being reduced to straits, men riding over their heads, and of being brought through shipwreck and conflagration (Calvin's Commentaries)
* 1 Peter 1:6-7 "In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These have come so that your faith--of greater worth than gold, which perishes even though refined by fire--may be proved genuine and may result in praise, glory and honor when Jesus Christ is revealed."
* 1 Thessalonians 2:4 "On the contrary, we speak as men approved by God to be entrusted with the gospel. We are not trying to please men but God, who tests our hearts."
* Tested, Refined.
Referring to the approximately 400 years in Egypt that ended in slavery in Egypt, the author directs the singers to praise the Lord's preservation of Israel as a nation. The people are reminded. They did not slip and fall (9)
The Lord used their suffering to test and refine them. God tests those he anoints. As a blacksmith tests and refines steel, silver, and gold; so God tests his people. He makes them pure. (1 Peter 1:6-7; 1 Thessalonians 2:4) The time of testing is like prison, a heavy burden on our backs (11). Testing is going through fire and water. When testing is over the Lord God Almighty brings his people to a place of abundance (12).
The prophet Jeremiah recorded the Lord Almighty saying, "See, I will refine and test them, for what else can I do because of the sin of my people?" (Jeremiah 9:7) The prophet Zechariah wrote, "Strike the shepherd, and the sheep will be scattered, and I will turn my hand against the little ones... This third I will bring into the fire; I will refine them like silver and test them like gold. They will call on my name and I will answer them; I will say, 'They are my people,' and they will say, 'The LORD is our God." (Zechariah 13:7b, 9) Verse 7 is used in Matthew 26:31 and Mark 14:27 to refer to the disciples deserting Jesus when he was arrested.
Anyone who says that God does not do these things to his people is a lair and a thief. Anyone who is not test is useless dross. What dross in my soul still needs to be removed?
Listen to the above comments on Psalm 66:8-12.
II. Come Listen (66:13-20)
>3. When the author considered what God had done with Israel and in his own life, what did he need to do? What is a vow? How did he convey it? What was part of the vow? (15)
* Psalm 66:13-15 "I will come to your temple with burnt offerings and fulfill my vows to you-- vows my lips promised and my mouth spoke when I was in trouble. I will sacrifice fat animals to you and an offering of rams; I will offer bulls and goats. Selah"
* "I will come to your temple" -Solomon, David's son built the temple. David only prepared for it by leveling the mountain and having men cut the stone. Hence, this verse is some proof that David probably did not write this even though it is the second of four songs/psalms. The first one and the last one are attributed to David, but this one and the next do not have the author's name. However, David could have written it in preparation for the temple to be finished.
* "vows" -A vow is an earnest promise to perform a specified act or behave in a certain manner, especially a solemn promise to live and act in accordance with the rules of a religious order. A person can take a vow of a religious vocation or before they testify in court.
* "my mouth spoke" -Not in the head. Verbally.
* Vow.
The author made a vow. He said something like this. "Lord, help me. I am in trouble. If you rescue me from this I will sacrifice fat animals to you and an offering of rams. I will offer bulls and goats."
A vow is more than a promise. God takes vows seriously. Love for God can bring a person to keep a vow. Fear of God will secure it. The feeling of agitation and anxiety brought on by fear lingers in the soul to remind one to keep a vow. A vow can be a good thing. Even God made a vow. He swore to Abraham when he was willing to obey even to the point of offering his son (Genesis 22:16).
I am afraid of swearing an oath to God. Many have done so for a foolish reason, and at other times, they did not keep the vow. Vows can be good or bad. Better to listen to James 5:12, "Above all, my brothers, do not swear--not by heaven or by earth or by anything else. Let your "Yes" be yes, and your "No," no, or you will be condemned."
Listen to the above comments on Psalm 66:13-15.
>4. Who was invited to listen? What is fear of God? Is it good or bad? Explain your answer. (Acts 9:31; Hebrews 11:7; Revelation 15:4) What is the author going to do?
* Psalm 66:16 "Come and listen, all you who fear God; let me tell you what he has done for me."
* "Come and listen" -The author is so happy he wants to encourage his fellow believers. He wants to convey a thing they may consider to do for it was so good for him.
* "all you who fear God" -Some have defined the phrase as a conventional phrase equivalent to "true religion" and "true piety". Abraham said of his neighbors in Canaan, "Surely there is no fear of God in this place, and they will kill me because of my wife." (Genesis 2:11). Fear of God is conjoined with love and hope, and is therefore not a slavish dread, but rather filial reverence. The New Testament is similar comparing fear of the Lord to "a holy fear" as a preventive of carelessness in religion, living, and as an incentive to penitence. (Acts 9:31; Hebrews 11:7; Revelation 15:4)
>What did God do for him? (17-20)
* Psalm 66:17-20 "I cried out to him with my mouth; his praise was on my tongue.
18 If I had cherished sin in my heart, the Lord would not have listened;
19 but God has surely listened and heard my voice in prayer.
20 Praise be to God, who has not rejected my prayer or withheld his love from me!"
* "my mouth... my tongue" -Not in the head. Vocal praise better than in the head. However, mental praise and practical action praise are good too.
*
*
*
* Praise Prayer.
The author of this psalm wants all those who have a holy fear of God, that is, those who have true religion and true piety, because they know God well, to gather and listen to what has happened. He or she cried out to God with his mouth. He was praising God. The Lord heard because he had holy fear, and so he did not cherish sin in his heart. He was full of love for God, and he hoped in God's promises.
The author spoke a praise prayer. He does not say the prayer's content. That was not important, but he does say that his prayer was earnest. What was important was that he feared God and so cried out to him with his mouth in praise. God listened. God heard his prayer. The Lord God did not reject his prayer or withhold his love for the author.
And so I learn from the author, too. The prophet Isaiah wrote, "Surely the arm of the LORD is not too short to save, nor his ear too dull to hear. But your iniquities have separated you from your God; your sins have hidden his face from you, so that he will not hear. (Isaiah 59:1-2) Fear of God and heard prayer are united.
Listen to the above comments on Psalm 66:17-20.
III. Make His Face Shine Upon Us (67:1-7)
* The image titled, "Historiated Headpiece" is in a book by Hermant, Godefroy, (1617-1690) which is titled " La vie de S. Basile le Grand, archevesque de Cesaree en Cappadoce, et celle de S. Gregoire de Nazianze archevesque de Constantinople, : divisees en douze livres. Dont les dix premiers representent la suitte de leurs actions & celles de plusieurs saints de leur siecle, & les deux derniers contiennent le paralelle de leurs vertus, & la conformité de leur doctrine. / Par M. Godefroy Hermant ...
This historiated headpiece depicts a burning ship at sea with the Latin phrase TRANSIVIMUS PER IGNEM ET AQUAM from Psalm 66 which means "we have passed through fire and water".
Courtesy of the Digital Image Archive, Pitts Theology Library, Candler School of Theology, Emory University: http://www.pitts.emory.edu. It is now in public domain.
>5. What does "be gracious to us" mean? And "bless us"? And "Make his face shine upon us"? (1)
* Psalm 67:1 "May God be gracious to us and bless us and make his face shine upon us, Selah"
* The title is "For the director of music. With stringed instruments. A psalm. A song."
* Psalm 67 is a prayer-song asking for God's blessing. Its content, form, and brevity suggest that it served as a liturgical prayer of the people at the conclusion of temple worship, perhaps just before (or immediately after) the priestly benediction in Israel's formal worship occasions at the temple. The priestly blessing is in Numbers 6:24-26, "The LORD bless you and keep you; the LORD make his face shine upon you and be gracious to you; the LORD turn his face toward you and give you peace." The reason given by the Lord for the priestly blessing is, "So the priests will put my name on the Israelites, and I will bless them" (Numbers 6:27).
After the temple was destroyed by the Babylonians and exile commenced, congregations formed and synagogues were established. Jews gather together to worship God at the synagogues, especially on the Sabbath. The use of this prayer-song for blessing the attendees concludes a Sabbath meeting at the synagogue, which continues to this day. The blessing is sung by the congregation's musicians. The use of this song-prayer as a blessing was used by the first church, consisting entirely of Jews (later Gentiles joined), when they were forced out of the Jewish synagogues.
The purpose of the prayer-song is to seek God's blessing for his people (as well as his saving acts on their behalf), which will catch the attention of the nations and move them to praise him (also in Psalm 65).
The psalm-song has a completely symmetrical structure. Two verses at the beginning contain the prayer, while the two verses of the concluding stanza speak of the effects of God's answer. In the intervening stanza, framed by a refrain (3, 5), the people seek to motivate God's answer by referring to the worldwide praise that his mercies to his people will awaken.
Listen to the above comments on Psalm 67:1.
* "May God" -"Elohim" (a transliteration) in the original Greek, the first word referring to God in the Bible (Genesis 1:1). Elohim is a singular-plural word. "El" is a root word for God, while "im" makes it plural. More comments about this are in Genesis study 1 comments.
* "gracious to us" -Asked with a non-personal benefit. The benefit is for others coming to know their God (2). The original Hebrew word "hanan" (a transliteration) means gracious and merciful. Gracious is characterized by kindness and warm courtesy. Mercy is compassionate treatment as when Jesus fed the five-thousand.
* "bless us" -The original Hebrew verb is "barak" meaning as a benefit to the person and congregation.
* "make his face shine upon us" -The glory around and emanating from Jesus is light as seen when Jesus was transformed on the mount and as John recorded in Revelation. When he looks at us, his light sines upon us. The author is saying may God keep his eyes and thus attention, on his people who he calls by name. Psalm 4:6b says, "Let the light of your face shine upon us, O LORD." Psalm 13:1b says, "How long will you hide your face from me?"
>6. How is verse 2 related to verse 1? Why should we want God to keep his eyes on us? How did and does God bring salvation?
* Psalm 67:2 "that your ways may be known on earth, your salvation among all nations."
* "that your ways may be known on earth" -When the author speaks of God's ways, he is saying how God interacts with his creation, especially his people. The author wants others to see God's compassion and kindness so that they desire it, and thus his personal interaction.
* "your salvation among all nations." -This is interesting in the fact that those receiving the blessing are receiving salvation that is visible for everyone to see and recognize.
* "all the nations" -God's people, Israel is to be blessed so those who are not Israel, the Gentiles will see it.
* Salvation for all Nations.
The Apostle Thomas said to Jesus, "Lord, we don't know where you are going, so how can we know the way?"
Jesus answered, "I am the way and the truth and the life. No one comes to the Father except through me. (John 14:6-7) The author of Psalm 67 wanted all the earth to know Jesus for like Thomas, we do not know the way either. The author wanted Israel to be blessed so they could be a testimony of Jesus, the Way to God.
The author also wanted all the nations to know God's salvation (2). Jesus is God's salvation. Apostle Peter on the day of Pentecost said of Jesus, "Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved." (Acts 4:12) We are saved through faith in Jesus. Apostle Paul wrote in his letter to the Romans, "That if you confess with your mouth, "Jesus is Lord," and believe in your heart that God raised him from the dead, you will be saved." (Romans 10:9)
Israel was blessed so that they could be God's outreach and testimony of Jesus, the Way. Every meeting and worship service the temple choir sang this blessing on Israel. Now the Gentile churches are to be God's witnesses of Jesus, who rose from the dead. Now, we the light of Jesus shines in and through us so others may hear our testimony and be saved. God is merciful and blesses us so we can be witnesses.
Listen to the above comments on Psalm 67:2.
>7. What does the author want to see happen? How is God's people's witness related to this? Why? What will be the result if other's come to know God through our testimony? (3-4) What does this say about God? How did Jesus' Great Commission to the church meant to be the same? (Matthew 28:16-20)
* Psalm 67:3-4 "May the peoples praise you, O God; may all the peoples praise you.
4 May the nations be glad and sing for joy, for you rule the peoples justly and guide the nations of the earth. Selah"
* "peoples" -"Am" in the original Hebrew (a transliteration) used almost 2,000 times in the Old Testament, translated almost only as people meaning a large amount of humans of any and all ages, race, and both genders.
* "all the peoples praise you." -The author was glad and full of joy. He or she wanted everyone to experience the joy that comes from God and magnified when praising God.
* "nations" -"Leom" and "leowm" in the original Hebrew (a transliteration) used 35 times in the Old Testament meaning a community or nation.
* Everyone Sing for Joy.
The author was glad and full of joy, expressing these in song. He or she wanted everyone to experience the joy that comes from knowing God and magnified when praising God. Knowing God exists and musically expressed admiration for God is like the difference between having a bike and riding it. The difference between silent heartfelt exaltation and self expressed admiration in music for God, is like the difference between solo song and joining a choir and symphony. And difference between one bird in flight and a synchronize flock in flight.
The author had a reason that they sang praises to God. There was a reason they had joy. The reason for the happy state that results from knowing and serving God is that the Lord God will judge the peoples with equity. He will govern the nations of the earth. Jesus is coming again with justice in his hand and judgment in his mouth.
One does not need to look far to see the selfish injustice of this world. A look at one's nation, city, neighborhood, work, school, and self in inequity is seen and experienced by all. Knowing what it would be like to live in a society with complete sound justice is trying to view beauty from a thousand miles away. We know He is there, but we cannot see Him now, let alone know His full embrace. We know Him in part now, we will know completely when He arrives soon. We know Him more now when expressing the joy He brings with others in song.
Imagination is not equal to experiencing. They are real, though a thousand miles away. The beauty of just governing is coming. Though the journey is long, he will arrive with justice for this world. All the world sing with me.
Listen to the above comments on Psalm 67:3-4.
>8. What is repeated? What does this say of its importance? What will happen when this happens? What is the harvest? What is the final result? (7)
* Psalm 67:5-7 "May the peoples praise you, O God; may all the peoples praise you. Then the land will yield its harvest, and God, our God, will bless us. God will bless us, and all the ends of the earth will fear him."
* "May the peoples praise you" -Repeated four times in this short psalm. The psalm is considered a blessing song. Yet, the request for the world to praise God is repeated four times.
* "Then the land will yield its harvest" -The psalm-song has a flavor, just a hint of being a prophecy concerning the second coming of Christ.
* "all the ends of the earth will fear him." -In the beginning of the psalm, the request for blessing is so all the world will praise God. Now it is for the "ends of the earth" to fear him. This is a reciprocal-polar psalm.
* Harvest and Fear.
"Let all the peoples praise you," is repeated four times in one way or another in this prayer-psalm-song. This seven verse, three stanza short ditty, if ever set to music again should be danceable for the joy and excitement bubbles from it like water boiling in the pot.
The hint of the Messiah's coming to the world is also an underlying theme. The psalm foretells of his salvation for all the nations in the beginning, that is the spread of the gospel to the ends of the earth. Then it speaks of his second coming as judge and ruler. The world's response is captured in the last stanza. Praise and fear will be experienced. The author desires all the world to be full of praise. However, he or she knows that fear will accompany all the earth for the might of the Lord Jesus will be displayed. No man, no woman, no youth, no angel in heaven or demon below, no power or poverty will challenge the King of kings and Lord of lords upon his second coming. Praise from fear and awe will be experienced in all the earth. Are you prepared? Do you have Jesus' life insurance?
