Psalms · Chapter 66

V. 1. All lands-Ye people of all nations. He invites the Gentile world, to the contemplation and celebration of God’s works.

Verse 1. Make a joyfull noise] Sing aloud to God, all ye lands-all ye people who, from different parts of the Babylonish empire, are now on return to your own land.

Verses 1-3. Make a joyful noise, &c. all ye lands — Ye people of all nations, who have seen the wonderful power, wisdom, goodness, and faithfulness of God manifested in our deliverance, it becomes you to acknowledge it with admiration and joy. He invites the Gentile world to the contemplation and celebration of God’s works, to and for his people. Make his praise glorious — Praise him in an extraordinary and eminent degree, so as he may have much glory from you. Say, How terrible art those in thy works — To wit, to thine enemies, as it follows; through thy power shall thine enemies submit themselves unto thee — Hebrew, Ël wvjky, jechachashu lecha, shall lie unto thee; that is, profess subjection to thee, not sincerely and freely, but by constraint, and out of servile fear.

1. All ye lands—Literally, all the earth, as in verse 4. The call is universal.

Verse 2. The honour of his name] Let his glorious and merciful acts be the subject of your songs.

Verses 1-3. Make a joyful noise, &c. all ye lands — Ye people of all nations, who have seen the wonderful power, wisdom, goodness, and faithfulness of God manifested in our deliverance, it becomes you to acknowledge it with admiration and joy. He invites the Gentile world to the contemplation and celebration of God’s works, to and for his people. Make his praise glorious — Praise him in an extraordinary and eminent degree, so as he may have much glory from you. Say, How terrible art those in thy works — To wit, to thine enemies, as it follows; through thy power shall thine enemies submit themselves unto thee — Hebrew, Ël wvjky, jechachashu lecha, shall lie unto thee; that is, profess subjection to thee, not sincerely and freely, but by constraint, and out of servile fear.

2. Make his praise glorious—Give glory as his praise, or make his glory praise. The nouns are in apposition, and the sense not easy. The English version, by treating one as an adjective, has given euphony of sound without clearness of thought. The idea seems to be, that as the praise of God consists in thankfully confessing and declaring his acts, we thus make his peculiar glory to consist of praise. This is the thought repeated and exegetically amplified in the next verse.

Verse 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.

Verses 1-3. Make a joyful noise, &c. all ye lands — Ye people of all nations, who have seen the wonderful power, wisdom, goodness, and faithfulness of God manifested in our deliverance, it becomes you to acknowledge it with admiration and joy. He invites the Gentile world to the contemplation and celebration of God’s works, to and for his people. Make his praise glorious — Praise him in an extraordinary and eminent degree, so as he may have much glory from you. Say, How terrible art those in thy works — To wit, to thine enemies, as it follows; through thy power shall thine enemies submit themselves unto thee — Hebrew, Ël wvjky, jechachashu lecha, shall lie unto thee; that is, profess subjection to thee, not sincerely and freely, but by constraint, and out of servile fear.

3. Say unto God—The psalmist now directs how to fulfil the requirement of verse 2: namely, by rehearsing and proclaiming the great events which have transpired, and ascribing them to God. Terrible… thy works—The redemption of Israel from Egypt and Babylon was accomplished by acts of divine power which struck the idolatrous nations with terror. Thus is it in all ages. The triumph of the Church is the downfall of Christ’s enemies. Grace and judgment play their respective parts. See Psalm 2; Revelation 18; 19:1-8. Submit themselves—vjk, (kahhash,) rendered “submit,” properly signifies to deceive, to lie, to feign, and must be here understood of that feigned submission, outward and formal but unreal and heartless which captives yield to a conqueror. So in Psalm 18:44; 81:15. Thus “the haters of the Lord shall submit themselves” with forced confession, being subdued and terrified at the majesty, power, and glory of God.

Verse 4. All the earth] The whole land shall worship thee. There shall no more an idol be found among the tribes of Israel. This was literally true. After the Babylonish captivity the Israelites never relapsed into idolatry. Selah.] Remark it: this is a well attested truth.

Verse 4. All the earth shall worship thee, &c. — Many people of divers nations shall be so affected with thy stupendous works, that they shall worship and praise thee for them, and all the people shall have just cause to do so; and the time will come when all nations will actually do so, namely, in the days of the Messiah.

4. Shall worship thee—Shall prostrate themselves, as in Psalm 72:11, whether in forced submission from the overawing prevalence of divine truth or from loving obedience is not stated.

Verse 5. Come and see the works of God] Let every man lay God’s wonderful dealings with us to heart; and compare our deliverance from Babylon to that of our fathers from Egypt.

Verses 5, 6. Come and see the works of God, &c. — Inquire after and consider seriously what works of stupendous power God has shown in the earth, in regard to the human race, and on their account. He turned the sea, &c. — He opened a passage for our fathers through the sea, so that they walked as on dry land, Exodus 14:16; and also led them dry-shod through the river Jordan, when it was so full of water that it overflowed its banks. There did we rejoice in him — That is, our nation, or our ancestors, in whose loins we then were, and the benefit of which ancient deliverance we at this day enjoy. The whole people of Israel are here, and in many other parts of Scripture, considered as one body, continued through all succeeding generations, united in the bonds of the same covenant and worship, and in the possession of the same promises, privileges, and blessings, and influenced by one and the same spirit. Hence several and contrary things may reasonably be ascribed to them, in regard of their several ages; and what was done in one age may be imputed to another, by virtue of their close conjunction with the same body.

5. Come and see the works of God—The address is still, as in verses 1-3, to the nations of the earth. The “works of God” here referred to particularly relate to the great political revolutions of the kingdoms attending the downfall of the Babylonian monarchy, and the uprising of that of the Medo-Persian, eventuating in the fulfilment of the divine purpose and promise toward his Church in its liberation and re-establishment. Compare Daniel 5:30, 31 and 6:28 with chap. 9 and Ezra 1. Terrible in his doing—See verse 3. Children of men—Poetically for men, mankind, especially the world as opposed to Israel.

V. 6. We-Our nation, or our ancestors, in whose loins we then were.

Verse 6. He turned the sea into dry land] This was a plain miracle: no human art or contrivance could do this. Even in the bed of the waters THEY did rejoice in him. WE have not less cause to praise and be thankful.

Verses 5, 6. Come and see the works of God, &c. — Inquire after and consider seriously what works of stupendous power God has shown in the earth, in regard to the human race, and on their account. He turned the sea, &c. — He opened a passage for our fathers through the sea, so that they walked as on dry land, Exodus 14:16; and also led them dry-shod through the river Jordan, when it was so full of water that it overflowed its banks. There did we rejoice in him — That is, our nation, or our ancestors, in whose loins we then were, and the benefit of which ancient deliverance we at this day enjoy. The whole people of Israel are here, and in many other parts of Scripture, considered as one body, continued through all succeeding generations, united in the bonds of the same covenant and worship, and in the possession of the same promises, privileges, and blessings, and influenced by one and the same spirit. Hence several and contrary things may reasonably be ascribed to them, in regard of their several ages; and what was done in one age may be imputed to another, by virtue of their close conjunction with the same body.

6. He turned the sea… the flood—That is, the sea and the river. The allusion is to the crossing the Red Sea and the river Jordan by the Israelites. There did we rejoice in him—There let us rejoice, or, there will we rejoice in him. The address now is to the congregation, to rejoice that the God of ancient Israel is the same to his people in all ages, as he has reassured them by his recent acts. The adverb “there” should here take the sense of therein, as in Hosea 6:7, and read, Therein will “we rejoice in him.”

Verse 7. He ruleth by his power] His omnipotence is employed to support his followers, and cast down his enemies.

His eyes behold the nations] He sees what they purpose, what they intend to do; and what they will do, if he restrain them not. Let not the rebellious exalt themselves.] They shall not succeed in their designs: they have their own aggrandizement in view, but thou wilt disappoint and cast them down.

Selah.] Mark this. It is true.

Verse 7. He ruleth by his power for ever — The same power which God possessed and exerted for his people in ancient times, he still possesses in as great vigour as ever, and is as able and ready to act for them as ever he was: which he hath shown in 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 his people. Or, the rebellious; that is, those that 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 here implied.

7. His eyes behold—His eyes watch. A police-watch is intended. Thus exact knowledge and perfect power leave no hope of impunity. Nations— The Hebrew word is almost exclusively used of the Gentiles, or heathen nations, throughout the Bible. It is to these he has chiefly addressed himself hitherto. Verse 8 opens a new division of the psalm, with new associations. Let not the rebellious—A caution to the haughty monarchs who contemned Israel. See Psalm 2:3, 12; 2 Kings 18:29-35; Daniel 3:15.

Verse 8. O bless our God] Who have so much cause as you to sing praises to the Lord? Hear what he has done for you:

Verses 8, 9. O bless our God, ye people — Of other nations, who have served, or yet do serve other gods. Who holdeth our soul in life — Who by a succession of miracles of mercy hath preserved us alive in the midst of a thousand deaths, to which we were exposed; and hath restored us to life, when, as a nation, we were like dead men and dry bones, scattered at the mouth of the grave. And suffereth not our feet to be moved — Namely, so as to fall into mischief and utter ruin, as our enemies designed. But the psalmist’s words here are not to be interpreted exclusively of public and national blessings. We ought all, as individuals, to remember and acknowledge our daily and hourly obligations to him, who gave us our being at first, and by a constant renewed act upholds us in being. And, when we are ready to faint and perish, he restores our soul, and so puts it, as it were, into a new life, imparting new supports and comforts. We are apt to stumble and fall, and are exposed to many destructive accidents and disasters, as well as killing diseases; and as to these also we are guarded by the divine power; he suffereth not our feet to be moved, in that he prevents many unforeseen evils, from which we ourselves were not aware of our danger. To him we owe it that we have not, long ere this, fallen into endless ruin.

8. Bless our God, ye people—The second strophe is here introduced by a call to the Church. “People” stands for the covenant people Israel, the Church, as “nations” does for Gentiles, verse 7; and “all ye lands,” “all the earth,” and “children of men” do for the same, verses 1, 4, 5. ]n the former verses he speaks of “God,” now he speaks of “our God.” Hitherto he has warned haughty kings and nations, now he invites them to spiritual worship.

Verse 9. Which holdeth our soul in life] Literally, “he who placeth our soul בחיים bachaiyim, in lives.” We are preserved alive, have health of body, and feel the life of God in our hearts.

And suffereth not her feet to be moved.] Keeps us steadfast in his testimonies. We have our life, our liberty, and our religion. O, what hath the Lord wrought for us! “Make, therefore, the voice of his praise to be heard.” Let God and man know you are thankful.

Verses 8, 9. O bless our God, ye people — Of other nations, who have served, or yet do serve other gods. Who holdeth our soul in life — Who by a succession of miracles of mercy hath preserved us alive in the midst of a thousand deaths, to which we were exposed; and hath restored us to life, when, as a nation, we were like dead men and dry bones, scattered at the mouth of the grave. And suffereth not our feet to be moved — Namely, so as to fall into mischief and utter ruin, as our enemies designed. But the psalmist’s words here are not to be interpreted exclusively of public and national blessings. We ought all, as individuals, to remember and acknowledge our daily and hourly obligations to him, who gave us our being at first, and by a constant renewed act upholds us in being. And, when we are ready to faint and perish, he restores our soul, and so puts it, as it were, into a new life, imparting new supports and comforts. We are apt to stumble and fall, and are exposed to many destructive accidents and disasters, as well as killing diseases; and as to these also we are guarded by the divine power; he suffereth not our feet to be moved, in that he prevents many unforeseen evils, from which we ourselves were not aware of our danger. To him we owe it that we have not, long ere this, fallen into endless ruin.

9. Holdeth our soul in life—Setteth up, placeth firmly, our soul in the life; that is, in the true condition and life of thy covenant people; a literal description of an anastasis, or resurrection, where the Hebrew µwc, (seem,) to place, put, set up, and the corresponding Septuagint qemenou, answer to the New Testament anastasiv, resurrection, “the person or thing put, [placed, set up,] regarded as standing erect rather than lying down.”—Delitzsch. This idea is here sustained by the parallelism, thus:— Placing [erecting] our soul in the life,

And hast not given over [delivered, abandoned]

our foot to the sliding.

The firm, erect posture is contrasted with the tottering and sliding condition. Comp. Psalm 9:13, and the use of µwc, (set up,) Psalm 74:4; Job 5:11, et.al. This mode of speech, which is not unfrequent, belongs to a people who had an idea of the resurrection of the human body.

V. 10. Proved us-As it were in a burning furnace; and with a design to purge out our dross.

Verse 10. For thou, O God, hast proved us] This is a metaphor taken from melting and refining metals; afflictions and trials of various kinds are represented as a furnace where ore is melted, and a crucible where it is refined. And this metaphor is used especially to represent cases where there is doubt concerning the purity of the metal, the quantity of alloy, or even the nature or kind of metal subjected to the trial. So God is said to try the Israelites that he might know what was in them; and whether they would keep his testimonies: and then, according to the issue, his conduct towards them would appear to be founded on reason and justice.

Verse 10. For thou, O God, &c. — Or, nevertheless. Though thou hast hitherto helped us: and now delivered us, yet for a season thou hast sorely afflicted us; hast tried us as silver is tried — That is, severely, as if it were in a burning furnace; and with a design to try our sincerity, and to purge the dross out of our hearts, and the wicked from among us. Observe, reader, we are proved by afflictions, as silver in the fire, 1st, That our graces, by being tried, may be made more evident, and so we may be approved as silver is when it is marked sterling, which will be to our praise at the appearing of Jesus Christ, 1 Peter 1:7. And, 2d, That our graces, by being exercised, may be made more strong and active, and so may be improved, as silver is when it is refined by the fire, and made more clear from its dross; and this will be to our unspeakable advantage, for thus shall we be made partakers of God’s holiness, Hebrews 12:10. Then are we likely to get good by our afflictions when we look upon them in this light; for then we see that they proceed from God’s mercy and love, and are intended for our honour and benefit. Public troubles, we must observe, are for the purifying of the church.

10. As silver is tried—Such figures indicate that the art of refining the precious metals was known to the Hebrews. The history of the tabernacle in the wilderness shows them to have been advanced in the art of metallurgy, which they had learned of the Egyptians. See Psalm 12:6; Exodus 25.

In the peninsula of Mount Sinai are still found numerous excavations of ancient Egyptian mines of iron and copper, also turquois and manganese, with shafts, vast slag heaps, ruins of smelting furnaces, dwellings, temples and hieroglyphics, dating anterior to, and at the time of, the exodus. In their oppressed condition it is not improbable that many of the Israelites worked in these mines. Moses led the people within a few miles of a principal colony of miners, (in Serabit el Khadim,) then evidently in full operation, “having most probably a considerable military establishment to preserve discipline, as the miners were chiefly selected from criminals and prisoners of war.”—PALMER’S Desert of the Exodus.

V. 11. Net-Which our enemies laid for us.

Verse 11. Thou broughtest us into the net] This refers well to the case of the Israelites, when, in their departure from Egypt, pursued by the Egyptians, having the Red Sea before them, and no method of escape, Pharaoh said, “The wilderness hath shut them in,—they are entangled;” comparing their state to that of a wild beast in a net. Affliction upon our loins.] Perhaps this alludes to that sharp pain in the back and loins which is generally felt on the apprehension of sudden and destructive danger.

Verses 11, 12. Thou broughtest us into the net — Which our enemies had laid for us, and which could never have taken or held us but by thy permission, and the disposal of thy providence, which gave us into their hands. Thou hast caused men — Weak, mortal, and miserable men, as the word signifies, no better nor stronger than ourselves, if thou hadst not given them power over us; to ride over our heads — To trample upon us, and insult over us; to abuse, nay, and make perfect slaves of us. They have said to our souls, Bow down, that we may go over, Isaiah 51:23. We went through fire and water — Through afflictions of different kinds; through various and dangerous trials and calamities. The end of one trouble was the beginning of another; when we 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. Thou broughtest us into a wealthy place — Hebrew, hwyrl, larevajah, a well-watered place, and therefore fruitful, like the garden of the Lord, Genesis 13:10. Such was Canaan, both literally, Deuteronomy 8:7- 9, and figuratively, as being replenished with divine graces, privileges, and blessings. Thus God brings his people into trouble, that their comforts afterward may be the sweeter, and that their affliction may thus yield the peaceable fruits of righteousness, which will make the poorest place in the world a wealthy place.

11. Net—More properly a fastness, a stronghold, as the word almost always means; here referring to the prison of their captivity, like the labyrinths of a mountain cavern. Verses 11, 12 describe their sufferings and degradation.

V. 12. To ride-To use us like slaves.

Verse 12. Thou hast caused men to ride over our heads] Thou hast permitted us to fall under the dominion of our enemies; who have treated us as broken infantry are when the cavalry dashes among their disordered ranks, treading all under the horses’ feet.

We went through fire and through water] Through afflictions of the most torturing and overwhelming nature. To represent such, the metaphors of fire and water are often used in Scripture. The old Psalter considers these trials as a proof of the uprightness of those who were tried—We passid thrugh fire and watir: that is, thurgh wa and wele, as a man that leves noght his waye for hete na for kald, for dry na for wette; and thou out lede us fra tribulacyon intill koling (cooling) that is, in till endles riste, that we hope to hafe after this travell.

Wealthy place.] Well watered place, to wit, the land of Judea.

Verses 11, 12. Thou broughtest us into the net — Which our enemies had laid for us, and which could never have taken or held us but by thy permission, and the disposal of thy providence, which gave us into their hands. Thou hast caused men — Weak, mortal, and miserable men, as the word signifies, no better nor stronger than ourselves, if thou hadst not given them power over us; to ride over our heads — To trample upon us, and insult over us; to abuse, nay, and make perfect slaves of us. They have said to our souls, Bow down, that we may go over, Isaiah 51:23. We went through fire and water — Through afflictions of different kinds; through various and dangerous trials and calamities. The end of one trouble was the beginning of another; when we 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. Thou broughtest us into a wealthy place — Hebrew, hwyrl, larevajah, a well-watered place, and therefore fruitful, like the garden of the Lord, Genesis 13:10. Such was Canaan, both literally, Deuteronomy 8:7- 9, and figuratively, as being replenished with divine graces, privileges, and blessings. Thus God brings his people into trouble, that their comforts afterward may be the sweeter, and that their affliction may thus yield the peaceable fruits of righteousness, which will make the poorest place in the world a wealthy place.

12. Thou hast caused men to ride over our heads—Rabbi Schwarz, of Jerusalem, thinks (Palest., p. 422) this an allusion to the method of transporting travellers over the wadies in the rainy seasons, when the streams overflow their banks. “When they begin to grow a little shallow, and the travellers are tired of waiting, a set of tall and strongly built Bedouins make their appearance, and, as it is their business to transport men and baggage across the stream, they undress themselves completely, take the traveller—who embraces their head quite firmly—on their shoulders, and wade through, whilst the water often stands up to their breast, and place their burden safely on the other shore.” The service is alluded to as quite servile and humiliating.

Verse 13. I will go into thy house with burnt-offerings] Now that thou hast restored us to our own land, and established us in it, we will establish thy worship, and offer all the various kinds of sacrifices required by thy law.

I will pay thee my vows] We often vowed, if thou wouldst deliver us from our bondage, to worship and serve thee alone: now thou hast heard our prayers, and hast delivered us; therefore will we fulfil our engagements to thee. The old Psalter gives this a pious turn:—I sall yelde till the my woues, that is, the vowes of louying (praising) the; whilk vowes my lipes divisid sayand, that I am noght, and thou arte all: and I hafe nede of the, noght thou of me. This is a right distinction-It is certainly a good distinction, and it is strictly true. The all-sufficient God needs not his creatures.

Verses 13-15. I will go, &c. — The psalmist, having before endeavoured to excite all people in general, and all God’s people in particular, to praise the Lord, here declares it to be his own resolution to worship and serve him. I will go unto thy house, and set a good example to all my people; with burnt-offerings; I will pay thee my vows — I will not present myself before thee with empty praises, but acknowledge thy benefits with burnt-offerings, and faithfully discharge whatever vows I have made. When I was in trouble — Which I was not more forward to make when I was in distress than I will be to perform with all solemnity now that thou hast graciously delivered me out of it. I will offer burnt-sacrifices of fatlings — I will not bring thee a niggardly present; but offer sacrifices of all sorts, and the best and choicest in every kind. 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 name them before the Lord, in order that we may bind ourselves more closely to our duty; but we must take care that the vows which we made when we were in trouble be not forgotten when the trouble is over, but carefully performed; otherwise we contract fresh guilt, and bring upon ourselves fresh chastisement, from him whose fire is in Zion, and his furnace in Jerusalem, and who will not fail to chastise with severity such instances of unfaithfulness in his people.

Ver. 13. I will pay thee my vows. Those which he had made before a battle, or in some great trouble. It was usual in war to make vows to the Lord.

13. I will go into thy house—Here begins the closing division of the psalm. The poet changes the first person plural, “our,” “we,” for the first person singular, “I.” Hitherto he has spoken for the Church, now he speaks as an individual; yet from the heart of the Church. “Thy house,” here, must be understood of the place where God was worshipped, whether a temple or a tent, (1 Samuel 10:20,) or the place of the great altar. Ezra 3:1-6. Compare Genesis 28:19, where “Bethel,” house of God, applies to a place. With burnt offerings— “In the burnt offering the animal was entirely burnt, and the act of burning was the culminating point. It was the sacrifice designed to give expression to entire, full, unconditional self-surrender to Jehovah.”—Kurtz. This was befitting in acknowledgment of so great a deliverance as the nation had experienced. I will pay thee my vows—The rdn, (neder,) or sacred vow, was a solemn promise to do something in consideration of some good, yet future, which God should bestow. Such vows never became due till after the blessing for which they had been made was received, but then they must be promptly fulfilled, (Deuteronomy 23:21-23,) with or without sacrifice, according to the conditions. Here, as appears from the connexion, (verse 15,) the object of the vow was sacrifice the most costly, profuse and spiritually significant, and the psalmist hastens with joy to perform it.

Verse 14. When I was in trouble.] This is generally the time when good resolutions are formed, and vows made; but how often are these forgotten when affliction and calamity are removed!

Verses 13-15. I will go, &c. — The psalmist, having before endeavoured to excite all people in general, and all God’s people in particular, to praise the Lord, here declares it to be his own resolution to worship and serve him. I will go unto thy house, and set a good example to all my people; with burnt-offerings; I will pay thee my vows — I will not present myself before thee with empty praises, but acknowledge thy benefits with burnt-offerings, and faithfully discharge whatever vows I have made. When I was in trouble — Which I was not more forward to make when I was in distress than I will be to perform with all solemnity now that thou hast graciously delivered me out of it. I will offer burnt-sacrifices of fatlings — I will not bring thee a niggardly present; but offer sacrifices of all sorts, and the best and choicest in every kind. 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 name them before the Lord, in order that we may bind ourselves more closely to our duty; but we must take care that the vows which we made when we were in trouble be not forgotten when the trouble is over, but carefully performed; otherwise we contract fresh guilt, and bring upon ourselves fresh chastisement, from him whose fire is in Zion, and his furnace in Jerusalem, and who will not fail to chastise with severity such instances of unfaithfulness in his people.

V. 15. I will go-One speaks in the name of all the rest. Incense-With the fat of rams, which is no less pleasing to God than incense.

Verse 15. I will offer, &c.] Thou shalt have the best of the herd and of the fold; the lame and the blind shall never be given to thee for sacrifice. The incense of rams] The fine effluvia arising from the burning of the pure fat.

Verses 13-15. I will go, &c. — The psalmist, having before endeavoured to excite all people in general, and all God’s people in particular, to praise the Lord, here declares it to be his own resolution to worship and serve him. I will go unto thy house, and set a good example to all my people; with burnt-offerings; I will pay thee my vows — I will not present myself before thee with empty praises, but acknowledge thy benefits with burnt-offerings, and faithfully discharge whatever vows I have made. When I was in trouble — Which I was not more forward to make when I was in distress than I will be to perform with all solemnity now that thou hast graciously delivered me out of it. I will offer burnt-sacrifices of fatlings — I will not bring thee a niggardly present; but offer sacrifices of all sorts, and the best and choicest in every kind. 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 name them before the Lord, in order that we may bind ourselves more closely to our duty; but we must take care that the vows which we made when we were in trouble be not forgotten when the trouble is over, but carefully performed; otherwise we contract fresh guilt, and bring upon ourselves fresh chastisement, from him whose fire is in Zion, and his furnace in Jerusalem, and who will not fail to chastise with severity such instances of unfaithfulness in his people.

15. He enumerates the victims to be offered in fulfilment of his vow. Fatlings—Fat sheep, or “marrowy lambs.” These were for his “burnt offerings.” Verse 13. Another kind of sacrifices follows, µymlv, (shelamim, or peace-offerings,) consisting of rams, bullocks, and goats; but as these were offered as shelamim for Aaron and the tribes, (Leviticus 9:4; Numbers 7,) we should consider the psalmist here as speaking in behalf of the whole people, while the costliness and number of the sacrifices indicate his zeal and devotion.

Verse 16. Come and hear, all ye that fear God] While in captivity, the psalmist had sought the Lord with frequent prayer for his own personal salvation, and for the deliverance of the people; and God blessed him, heard his prayer, and turned the captivity. Now that he is returned in safety, he is determined to perform his vows to the Lord; and calls on all them that fear their Maker, who have any religious reverence for him, to attend to his account of the Lord’s gracious dealings with him. He proposes to tell them his spiritual experience, what he needed, what he earnestly prayed for, and what God has done for him. Thus he intended to teach them by example, more powerful always than precept, however weighty in itself, and impressively delivered.

Verses 16, 17. Come and hear, all ye that fear God — Whether Israelites, or Gentiles proselyted to them; come and hearken unto me (for it will afford you both instruction and encouragement, and will engage you to trust in God more than ever) while I relate what things God hath done for me, and what indubitable proofs he hath given me that he regards those that fear him; and I will declare what he hath done for my soul — Not in pride and vain glory, that I may be thought more a favourite of heaven than other people; but for the honour of God, to which I owe this as a just debt, and for the edification of others. Thus we should be ready, on all proper occasions, to tell one another of the great and good things which God has done for us, and especially what he has done for our souls, the spiritual blessings with which he hath blessed us in heavenly things; as we ought to be most affected with these ourselves, so with these we ought to be most desirous to affect others. I cried unto him with my mouth — With a loud voice and great fervency; and he was extolled with my tongue — I soon had occasion to extol him for hearing and answering my petitions.

Ver. 16. I will declare what he hath done for my soul. Good men among the Jews seem to have had meetings between the regular hours of public worship, when those that feared the Lord spake often one to another. Malachi 3:16. In the synagogue, good men improved the interval between the morning and the evening worship for social piety.

16. A beautiful illustration of a personal confession and experience of divine grace. All ye that fear God—He speaks to the covenant people, and such as fear God among the nations. Such only could understand or profit by the recital. Many among the heathen had learned to fear God by means of the miracles during the captivity, among whom were the kings Nebuchadnezzar, Darius, and Cyrus. Daniel 3:28, 29; 4:37; 6:25-28; Ezra 1:1-4.

Verse 17. I cried unto him with my mouth] My prayer was fervent; he heard and answered; and my tongue celebrated his mercies; and he as graciously received my thanksgiving, as he compassionately heard my prayer.

Verses 16, 17. Come and hear, all ye that fear God — Whether Israelites, or Gentiles proselyted to them; come and hearken unto me (for it will afford you both instruction and encouragement, and will engage you to trust in God more than ever) while I relate what things God hath done for me, and what indubitable proofs he hath given me that he regards those that fear him; and I will declare what he hath done for my soul — Not in pride and vain glory, that I may be thought more a favourite of heaven than other people; but for the honour of God, to which I owe this as a just debt, and for the edification of others. Thus we should be ready, on all proper occasions, to tell one another of the great and good things which God has done for us, and especially what he has done for our souls, the spiritual blessings with which he hath blessed us in heavenly things; as we ought to be most affected with these ourselves, so with these we ought to be most desirous to affect others. I cried unto him with my mouth — With a loud voice and great fervency; and he was extolled with my tongue — I soon had occasion to extol him for hearing and answering my petitions.

17-19. He rehearses the steps of his experience. I cried—Earnestly prayed. Extolled with my tongue—Made open, verbal confession, and offered praise. If I regard iniquity—To be free from “iniquity,” the psalmist had to be sincere in purpose and in act, his motives being known to and judged by God, who looketh at the heart. God hath heard me—The answer came. The thing asked was given. A simple narrative and testimony.

V. 18. Iniquity-Any sin. In heart-If my heart had been false to God, although I might have forborne outward acts. If I had been guilty of that, by heart was set upon sin, or I desired only that which I resolved in my heart to spend upon my lusts.

Verse 18. If I regard iniquity in my heart] “If I have seen (ytyar raithi) iniquity in my heart,” if I have known it was there, and encouraged it; if I pretended to be what I was not; if I loved iniquity, while I professed to pray and be sorry for my sin; the Lord, ynda Adonai, my Prop, Stay, and Supporter, would not have heard, and I should have been left without help or support.

Verse 18. If I regard iniquity in my heart, &c. — God’s hearing and granting my petitions hath brought along with it a testimony of my sincerity in serving him, far more valuable than my kingdom; for, if I had been guilty of known iniquity, or had entertained in my heart a desire or intention to commit it, the Lord, who hates iniquity, would have denied my request. What the psalmist here observes merits our deep attention. From this, and many other passages in the Old Testament, we learn that the religion of the Holy Scriptures has always been the same in substance, and that in the time when various sacrifices and divers ceremonies were enjoined, the truly pious were persuaded that sincerity of heart and purity of intention, with a conscientious care to abstain from all known sin, were things absolutely necessary in order to their pleasing God, and being acceptable in his sight: and that without these, thousands of sacrifices and burnt-offerings, and the most scrupulous observance of outward ceremonies, were of no signification before him who searches the heart, and requires truth in the inward parts.

17-19. He rehearses the steps of his experience. I cried—Earnestly prayed. Extolled with my tongue—Made open, verbal confession, and offered praise. If I regard iniquity—To be free from “iniquity,” the psalmist had to be sincere in purpose and in act, his motives being known to and judged by God, who looketh at the heart. God hath heard me—The answer came. The thing asked was given. A simple narrative and testimony.

Verse 19. Verily God hath heard me] A sure proof that my prayer was upright, and my heart honest, before him.

Verses 19, 20. But verily God hath heard me — And thereby hath borne his testimony to my integrity for my own comfort, and the vindication of my character against all my false accusers. Blessed be God, who hath not turned away my prayer — Or, rejected, or removed it from his sight and audience; but hath graciously received and granted it, which I ascribe to his infinite goodness, and not to the merit of my own righteousness; nor his mercy from me — To which, and not to any worthiness of my own, I owe my acceptance with him, and the answer of my prayers.

17-19. He rehearses the steps of his experience. I cried—Earnestly prayed. Extolled with my tongue—Made open, verbal confession, and offered praise. If I regard iniquity—To be free from “iniquity,” the psalmist had to be sincere in purpose and in act, his motives being known to and judged by God, who looketh at the heart. God hath heard me—The answer came. The thing asked was given. A simple narrative and testimony.

Verse 20. Blessed be God] I therefore praise God, who has not turned aside my prayer, and who has not withheld his mercy from me. Thus he told them what God had done for his soul.

Verses 19, 20. But verily God hath heard me — And thereby hath borne his testimony to my integrity for my own comfort, and the vindication of my character against all my false accusers. Blessed be God, who hath not turned away my prayer — Or, rejected, or removed it from his sight and audience; but hath graciously received and granted it, which I ascribe to his infinite goodness, and not to the merit of my own righteousness; nor his mercy from me — To which, and not to any worthiness of my own, I owe my acceptance with him, and the answer of my prayers.

20. Hath not turned away my prayer, nor his mercy—Prayer and mercy comprehend all. They belong together. Prayer represents our true attitude and implies our whole duty to God, and mercy comprehends the whole work of God for us.