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THE ARGUMENT

The author and time of the composing of this Psalm are uncertain. This is manifest, and sufficient for our understanding of it. That it was made upon the occasion of some great and glorious deliverance afforded to the Israelites, after and out of some grievous and general calamity, and, as some not improbably conceive, that out of Babylon.

The prophet exhorteth all to praise God for his wonderful works, Psalm 66:1-8, especially for delivering his church out of all trouble, Psalm 66:9-12. He promiseth unto God thanksgiving, and to pay the vows he made in trouble, Psalm 66:13-15; calling to others to see God’s goodness to his soul, blesseth him for it, Psalm 66:16-20.

Ye people of all nations, who have seen the wonderful power, and wisdom, and fidelity, and goodness of God in our deliverance, it becomes you to acknowledge it with admiration and rejoicing. Or,

all the land, or this land. But the former sense is more probable from Psalm 66:4, where this word is so used. And it is very proper in this place, and usual in other places of Scriptures, to invite the Gentile world to the contemplation and celebration of God’s works to and for his people. See Deu 32:43 1 Chronicles 16:23,24.

i.e. Praise him in an extraordinary and eminent degree, so as he may have much glory from you.

How terrible art thou in thy works! To wit to thine enemies, as it follows. Submit themselves unto thee, Heb. lie unto thee, i.e. profess subjection to thee, not sincerely and freely, but by constraint, and out of a servile fear.

Many people of divers nations shall be so affected with thy stupendous works, that they shall worship and praise thee for them, and all people shall do so, and shall have just cause to do so; and the time will come when all nations will actually do so, to wit, in the days of the Messias.

See the works of God; consider them wisely and seriously, for God’s glory, and for your own good.

Toward the children of men; to all his enemies; whom he calls the children of men, partly in way of contempt, to show how unable they are either to avoid or resist the great God; and partly in opposition to his own people, who are frequently called the children of God.

The flood, or river, to wit, Jordan. We, i.e. our nation, or our ancestors, in whose loins we then were, and the benefit of which ancient deliverance we at this day enjoy. See the like expressions Psalm 81:5 Hosea 12:4. The whole people of Israel are oft considered as one body, continued through all succeeding generations, united in the bond of the same covenant and worship, and in the possession of the same promises, and privileges, and blessings, and acted by one and the same spirit; and therefore several and contrary things may reasonably be ascribed to them, in regard of their several parts and ages, and what was done in one age may be imputed to another by virtue of their strict conjunction with the same body.

The same power which God had and put forth for his people in ancient time, he still hath in as great vigour as ever, and is not at all weakened by age, and is as able and ready to act for them now as ever he was; which he hath showed by this late and glorious instance.

His eyes behold the nations; he sees all their secret and subtle devices, and can and will defeat them, when he sees fit.

Let not the rebellious exalt themselves; lift up their hands against God, or against his people. Or, the rebellious (i.e. those people which rebel against this almighty God and his laws) shall not exalt themselves, as they vainly hope and design to do; but shall be brought down and destroyed, as is hereby implied.

Ye people of other nations, that have served or yet do serve other gods.