Verse-by-Verse Bible Commentary
Psalms 66:3

Clarke's Commentary

Verse Psalms 66:3. How terrible art thou ] Consider the plagues with which he afflicted Egypt before he brought your fathers from their captivity, which obliged all his enemies to submit.

Thine enemies submit themselves — Literally, lie unto thee. This was remarkably the case with Pharaoh and the Egyptians. They promised again and again to let the people go, when the hand of the Lord was upon them: and they as frequently falsified their word.

Bridgeway Bible Commentary

Psalms 66-67 God and the nations

It appears that in Psalms 66:0 the people join in singing the first part of the song, and that the king sings the latter part alone. The song opens with a call to people worldwide to sing praise to God for a notable victory he has just won for Israel (66:1-4). Centuries earlier God brought Israel out of Egypt and led the people through the Red Sea, and the same God still rules in the affairs of nations (5-9). The worshippers acknowledge that in allowing them temporarily to be defeated, God had been working for their good. His purpose was to correct their waywardness so that once again they might enjoy the freedom of life that is found only in his presence (10-12).

The king then sings his praises, promising to present sacrifices in fulfilment of the vows he made to God during the time of trouble (13-15). He urges godly people everywhere to take note of what the experience has taught him (16). Above all, it has taught him not to ignore personal wrongdoing. God answers the prayers of those who have no known sin unconfessed in their lives (17-20).

Psalms 67:0 shows God’s loving purposes towards all the nations of the world. When the people of Israel enter into the fulness of God’s blessing, they will be in a fit condition to take the message of his salvation to other nations (67:1-3). These nations will then have their way of life changed through coming under the just rule and merciful guidance of God (4-5). People everywhere will rejoice in God’s good gifts and offer thanks to him (6-7).

Coffman's Commentaries on the Bible

THE WHOLE WORLD SUMMONSED TO CELEBRATE
THE GRAND DELIVERANCE OF ISRAEL

“Make a joyful noise unto God, all the earth: Sing forth the glory of his name: Make his praise glorious. Say unto God, How terrible are thy works! Through the greatness of thy power shall thine enemies submit themselves unto thee. All the earth shall worship thee, And shall sing unto thee; They shall sing to thy name. (Selah)”

“Make a joyful noise” The word “noise” here is not really appropriate for the singing that is enjoined, but it is used for the purpose of saying ordinary singing is not loud enough adequately to praise God for such a tremendous deliverance as that which Israel has just experienced.

“All the earth” Furthermore, Israel feels that her praise of God could not possibly be sufficient to extol such a great deliverance, therefore the whole world is invited to join in the praise.

“The point here is that the deliverance which God’s people have experienced is so great that they are unable to offer praise in such a volume as the occasion required. Therefore let all the earth do her part.”H. C. Leupold, p. 479.

“This call for `all the earth’ to join in implies that the nation’s deliverance is of worldwide significance. That significance does not derive so much from the preservation of God’s people as from the disclosure of God’s glorious being.”The New Bible Commentary, Revised, p. 491.

In this disclosure of God’s glorious power, the destruction of Sennacherib’s army was an event fully as remarkable and wonderful as the overwhelming of the host of Pharaoh in the Red Sea, an event significantly mentioned in this connection a few lines later.

“All the earth shall worship thee” In this psalm, these words simply mean that all the earth `should’ worship God; but as they stand the words are also a prophecy of what indeed is going on now `all over the earth.’ All of the ancient pagan deities have been vanquished by the True God; and although the human worship of God is by no means unanimous, it is yet true that God is worshipped in every part of the earth.

Barnes' Notes on the Whole Bible

Say unto God - In your songs of praise. Let your songs be directly addressed to him, setting forth the grounds of that praise, or the reasons why it is due to him.

How terrible art thou in thy works! - How fearful! how much to be reverenced! The meaning is, that the manifestations of his power and greatness, in the events which occur under his government, are suited to impress the mind with awe and reverence.

Through the greatness of thy power - By the putting forth of thy power. Or, Thou hast such power over thine enemies as to be able to compel them to submit to thee.

Shall thine enemies submit themselves unto thee - Margin, Lie, or yield reigned obedience. The Hebrew word means to lie, to speak lies; then, to feign, to flatter, to play the hypocrite. It is thus applied to the vanquished, who make a hollow profession of submission and love to their victors. See the word explained in the notes at Psalms 18:44; compare Psalms 81:15; Deuteronomy 33:29; Job 31:28. The meaning here is, that he had power to subdue them, and to compel them to acknowledge his right to reign. It is the putting forth of mere power which is here referred to; and all that such power can do, is to secure outward and reigned submission. It cannot of itself secure the submission of the heart, the will, and the affections. That is to be secured by love, not by power; and the difference between the submission of the true people of God and that of all others is that the former are subdued by love, the latter by power; the submission of the former is genuine, that of the latter is forced. The inhabitants of heaven will be submissive to God because they love him; the dwellers in hell will be restrained by power, because they cannot deliver themselves. So now, the submission of a true child of God is that of love, or is a willing submission; the submission of a hypocrite is that of fear, when he feigns obedience because he cannot help it, or because he simply dreads the wrath of God. The object here is to celebrate the power of God, and it was sufficient, in order to set that forth, to say that it awed, and outwardly subdued the enemies of God.

Calvin's Commentary on the Bible

3.Say unto God, How terrible art thou in thy works! Here he proceeds to state the grounds why he would have us to praise God. Many content themselves with coldly descanting to others of his praises, but with the view of awakening and more deeply impressing our hearts, he directs us to address ourselves immediately to God. It is when we hold converse with him apart, and with no human eye to witness us, that we feel the vanity of hypocrisy, and will be likely to utter only what we have well and seriously meditated in our hearts. Nothing tends more to beget a reverential awe of God upon our spirits than sisting ourselves in his presence. What the Psalmist adds is fitted and designed to produce the same feeling, that through the greatness of God’s power, his enemies feign submission to him Are they who would perversely and obstinately revolt from his service, forced to humble themselves before him, whether they will it or not, how much more, then, ought his own children to serve him, who are invited into his presence, by the accents of tenderness, instead of being reduced to subjection by terror? There is an implied contrast drawn between the voluntary homage which they yield, as attracted by the sweet influences of grace, and that slavish obedience which is wrung reluctantly from the unbeliever. The Hebrew word here used for to lie, signifies to yield such a submission as is constrained, and not free or cordial, as Psalms 18:45. Neither the words nor the scope favor the other senses which have been suggested, as, that his enemies would acknowledge themselves to have been deceived in their hopes, or that they would deny having ever intended hostilities against him. There are many ways in which hypocrites may lie, but nothing more is meant by the Psalmist here, than that the power of God is such as to force them into a reluctant subjection.

Smith's Bible Commentary

Psalms 66:1-20

Psalms 66:1-20 :

Make a joyful noise unto God, all ye lands: Sing forth the honor of his name: make his praise glorious ( Psalms 66:1-2 ).

Sing forth the honor of the name of the Lord; make His praise glorious. Oh, that men would praise the Lord, the scripture says, for His glorious works.

Say unto God, How awesome art thou in thy works! Through the greatness of thy power shall your enemies submit themselves unto you. All the earth shall worship you, and shall sing unto you; they shall sing to thy name ( Psalms 66:3-4 ).

And here again, "Every knee shall bow, every tongue shall confess that Jesus Christ is the Lord to the glory of God the Father." "All of the earth shall worship and shall sing unto Thee, and shall sing to Thy name." God has highly exalted Him; given Him a name that is above every name. That at the name of Jesus every knee shall bow and every tongue shall confess.

Come and see the works of God: he is awesome is his doing toward the children of men. He turned the sea into dry land: they went through the flood on foot: and there did we rejoice in him ( Psalms 66:5-6 ).

So, take a look at what God has done, dried up the Red Sea so that His people were able to come though on dry land.

He rules by His power for ever; his eyes behold the nations: let not the rebellious exalt themselves. O bless our God, ye people, and make the voice of his praise to be heard: which holds our soul in life, and allows not our feet to be moved. For you, O God, have proved us: you have tried us, as silver is tried. You brought us into the net; and you laid affliction upon our loins. You've caused men to ride over our heads; we went through the fire and through the water: but you brought us out into a wealthy place ( Psalms 66:7-12 ).

And so, God took us through the fire, God took us through the water, but they were all necessary as God was seeking really to purge us, to purify our lives, that He might bring us into that place of abundance in Christ. Jesus said, "I am the vine, ye are the branches. Every branch in Me that bringeth forth fruit, He purgeth" ( John 15:1-2 ). The word purge is cleanses. He washes it.

Now if you go over to Israel today and through the area between Bethlehem and Hebron, the valley of Eshcol, the area where Joshua and Caleb picked a cluster of grapes that was so big that they tied it onto a stick that they carried between them. There in the valley of Eshcol grow some of the most delicious grapes in all the world. And it is interesting that these grapevines grow on the ground. You'll see these big stocks and they put rocks under them to prop them up maybe eight inches or so, but they grow on the ground. They don't set up the terraces or anything for them, or the wires and all, but they let them grow on the ground. But they are fabulous grapes. But in growing on the ground, as the grapes are developing, during the summertime they will come along and they will take these bunches of grapes that are lying there on the ground, and they will lift them up, and they will wash them in order that they may develop even fuller and better. That they might get more fruit. If they just stay on the ground, those that are lying on the ground will sort of rot, but they'll lift them up, they will prop them up, they'll wash them.

And Jesus said, "And every branch of Me that bringeth forth fruit," He washes it that it might bring forth more fruit. "Now you are clean through the word that I have spoken unto you" ( John 15:3 ). There is a process of God in your life of washing, cleansing. There is also the process of God in our lives of that purifying through fire, as silver or gold is refined. That refining process of God, the end result, the producing of a more quality kind of a fruit for His glory. Because, basically, that is what God is looking for from your life, that you bring forth fruit for His glory.

God wants to work in you. God desires to do a work in your life, but never is God satisfied with just working in you. The work of God is in me first, that's necessary. The husbandman must be the first partaker of the fruit, but God is working in me in order that having worked in me, He may now work through me to touch the needy world around me. So God works in you what He can do for you, in order that He might do through you in helping others who are in need. So the work of God in me is first of all subjective, that which He is desiring to do in my life. But always with God there is the objective in view, that which He can do through my life in touching others. And so, we are to bless God and make the voice of His praise heard. He will not allow your feet to be moved. He has proved us and tried us as silver in order that He might bring forth that fruit from our lives, that purity from within. That He might bring you in to the wealthy place. Oh, how rich I am in Christ. Oh, the riches of God's glorious grace in Christ Jesus.

I will go to your house with burnt offerings ( Psalms 66:13 ):

And the burnt offerings were the offerings of consecration. So, "I will go to Your house with offerings of the consecration, God, where I consecrate my life to You."

I will pay thee my vows, which my lips have uttered, and my voice had spoken, when I was in trouble ( Psalms 66:13-14 ).

That's when vows are usually made to God, when a person is in trouble. I have found that there is nothing like trying to surf in a stormy surf, you know, when it is really running high, to cause you to make vows to the Lord. I have been up on top of some of those waves looking down, saying, "Lord, if You get me out of this, I promise I'll go home." Vows, when I was in trouble. "Lord, just get me out of this mess. And I'll serve you. Lord, just help me to get out of here, and I'll go to church. I'll do anything, Lord. Help me." Well, the Lord listens to those vows that you make when you are in trouble and after He's done His part, He expects you to do your part. "I will pay the vows which my lips uttered when I was in trouble."

I will offer unto thee the burnt sacrifices of the fatlings, with the incense of rams: I will offer bullocks with goats. Come and hear, all ye that fear God, and I will declare what he hath done for my soul. I cried unto him with my mouth, he was extolled with my tongue. If I regard iniquity in my heart, the Lord will not hear me: But verily God hath heard me; he hath attended to the voice of my prayer ( Psalms 66:15-19 ).

Now he says, "Come and let me tell you what God has done for me. He has heard. He has attended to the voice of my prayer." But he said, "If I regard iniquity in my heart, the Lord will not hear me."

A lot of times we wonder why our prayers are not answered. And one of the reasons for which prayers are sometimes not answered is because of the iniquity in our lives. In Isaiah 59:1-21 God declared, "Behold the hand of the Lord is not short, that He cannot save. Neither is His ear heavy that He cannot hear. But your sins have separated you from God." In other words, the problem in prayer is not always on the upper end, which we are prone to usually think when our prayers aren't being answered. "What's the matter with God? Why isn't God answering my prayers? Is God deaf? Is He having problems hearing me? What's going wrong?" And we usually think that the problem lies on the upper end. Quite often the problem lies on the lower end. Our prayers are coming forth from a deceitful heart, from a wicked life. "If I regard iniquity in my heart, the Lord doesn't hear me when I pray." That is, if I am regarding and plotting and planning evil and iniquity. "Your sins have separated," Isaiah said, "between you and your God."

Does God hear the prayer of a sinner? The president of the Southern Baptist church I guess got in trouble recently by a statement that he made concerning whose prayers God hears. In the New Testament there was a man who was born blind, and Jesus came to him and said, "Would you like to see?" And he said, "Sure would." So Jesus spit on the ground, made some mud, put it in his eyes and said, "Go down to the pool of Siloam and wash that out." And the man went down to the pool of Siloam, and when he washed out his eyes, he could see. Now it happened on the Sabbath day, so it got the Jews upset. And they said to the man, "How is it that you can see?" And he told them the story. "This man came and He put this mud in my eye and He told me to go and wash. And He said when I washed I could see." And they said, "Who was it?" And he said, "I don't know." They said, "Well, we know He has got to be a sinful man, because He told you to violate the Sabbath." He said, "Whether He was a sinner or not I do not know, but all I know is where I was blind, now I can see." But he said, "If He were a sinful man, how was it that God hears His prayers, because we know that God does not hear the prayer of the sinners."

Now that particular statement cannot be taken for doctrinal truth. Cause this is the statement of a blind man in a conversation with the Pharisees. It's just quoting the statement of this man. The truth of the matter is that God does hear the prayer of sinners, or else you would all still be sinners. God hears you when you said, "Oh God, be merciful to me a sinner." He hears that prayer. How much more, I don't know. David said, "If I regard iniquity in my heart, the Lord does not hear me when I pray." God said through Isaiah, "It isn't that My ear is heavy that I cannot hear, but your sins have separated, they have severed connections, between you and God." So David is rejoicing in the fact that the Lord heard his prayer.

Blessed be God, which hath not turned away my prayer, nor his mercy from me ( Psalms 66:20 ). "

Dr. Constable's Expository Notes

The psalmist, speaking for his nation, called the other nations to join in praise of God by shouting, singing, and speaking. In Psalms 66:1-12 he wrote in the first person plural, but in Psalms 66:13-20 he used the first person singular. God’s great acts made His enemies cringe before Him. "Feigned obedience" (Psalms 66:3, NASB) is hypocritical obedience. The psalmist meant that God’s enemies would pretend to obey Him because they feared His wrath, even if they did not really obey Him.

Dr. Constable's Expository Notes

1. The nations’ praise 66:1-12

Dr. Constable's Expository Notes

Psalms 66

This is a psalm of thanksgiving, as was the previous one. We do not know the writer or the occasion for sure. In this psalm, God’s people acknowledged His deliverance and invited other people to join them in praising Him.

"This psalm shows the move from communal affirmation to individual appreciation, which is what we always do in biblical faith." [Note: Brueggemann, p. 139.]

"The exhortation to praise the Lord begins with the Gentile nations (Psalms 66:1-7), moves to Israel (Psalms 66:8-12), and concludes with the individual believer (Psalms 66:13-20)." [Note: Wiersbe, The . . . Wisdom . . ., pp. 210-11.]

Gill's Exposition of the Whole Bible

Say unto God,.... Or, "concerning God" t, as some; or, "before God", as the Targum; say to him as follows, in psalms and hymns of praise:

how terrible art thou in thy works! or "reverend" u; to be feared and reverenced with a godly fear on account of them; such as the works of nature and providence, which are stupendous and marvellous, fearfully and wonderfully wrought; and especially those of grace and redemption, in which the goodness of Christ is manifest, and for which he is to be feared: unless rather his judgments upon his enemies are here meant; who, though he is a Lamb to his own people, is the Lion of the tribe of Judah to them, whom he will break in pieces as a potter's vessel it may be read, "how terrible", or "tremendous", is everyone of "thy works"; so Aben Ezra, and also Jarchi, who interprets the next clause,

through the greatness of thy power, thus,

"when thou showest to the world thy power, by the pestilence, or sword, or famine, or lightnings:''

shall thine enemies submit themselves unto thee? in a lying, flattering, and deceitful manner, as the word w here used signifies;

:-; or, as the above interpreters,

"they shall, through the greatness of fear, confess the lies and transgressions they have committed.''

It will be a forced, and not a free, confession and submission; Christ's enemies, whether they will or not, will be obliged to own that he is Lord, to the glory of God the Father, Philippians 2:10.

t אמרו לאלהים "dicite de Deo", Campensis apud Gejerum; and some in Michaelis. u נורא "reverendus", Junius Tremellius. w יבחשו "mentientur", V. L. Musculus, Montanus "mendaciter se dedunt", Junius & Tremellius, Piscator, Amama.

Henry's Complete Commentary on the Bible

To the chief musician. A song or psalm.

      1 Make a joyful noise unto God, all ye lands:   2 Sing forth the honour of his name: make his praise glorious.   3 Say unto God, How terrible art thou in thy works! through the greatness of thy power shall thine enemies submit themselves unto thee.   4 All the earth shall worship thee, and shall sing unto thee; they shall sing to thy name. Selah.   5 Come and see the works of God: he is terrible in his doing toward the children of men.   6 He turned the sea into dry land: they went through the flood on foot: there did we rejoice in him.   7 He ruleth by his power for ever; his eyes behold the nations: let not the rebellious exalt themselves. Selah.

      I. In these verses the psalmist calls upon all people to praise God, all lands, all the earth, all the inhabitants of the world that are capable of praising God, Psalms 66:1; Psalms 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,Isaiah 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, Psalms 66:2; Psalms 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 (Psalms 66:1; Psalms 66:1), and he foretels (Psalms 66:4; Psalms 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,Revelation 14:6; Revelation 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 (Psalms 66:5; Psalms 66:5), and then speak of them, and speak of them to him (Psalms 66:3; Psalms 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,Exodus 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 (Psalms 66:3; Psalms 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, Deuteronomy 33:29. 3. They are comfortable and beneficial to his people, Psalms 66:6; Psalms 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 (Exodus 15:14; Exodus 15:15; Joshua 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, Psalms 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 (Psalms 66:7; Psalms 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.