John Gill's Exposition of the Entire Bible.

John Gill's Exposition of the Entire Bible.

Psalms 63:1



INTRODUCTION TO PSALM 63



A Psalm of David, when he was in the wilderness of Judah. This psalm was composed by David, either when he was persecuted by Saul, and obliged to hide himself in desert places, as in the forest of Hareth, the wildernesses of Ziph, Maon, and Engedi, 1Sa 22:5; all which were in the tribe of Judah, Jos 15:55; or when his son Absalom rebelled against him, which obliged him to flee from Jerusalem, and go the way of the wilderness, where Ziba and Barzillai sent him food, lest his young men that were with him should faint there,

2Sa 15:23. The Septuagint version, and those that follow that, call it the wilderness of Idumea, or Edom, as the Arabic version; and so the Chaldee paraphrase,



"in the wilderness which was on the border of the tribe of Judah;''



as Edom was, Jos 15:21; so the Messiah, David's son, was in a wilderness, where he was tempted by the devil, and where he was hungry and thirsty in a literal sense, as David was here in a spiritual sense, as the psalm shows, Mt 4:1; and the church of God, whom David sometimes represents, is said to be in a wilderness, where she is fed for a time, and times, and half a time, even during the whole reign of the antichristian beast, Re 12:14; and, indeed, all the saints are, at one time or another, in a desert condition, and while they are here are in the wilderness of the people, Ho 2:14.



Ver. 1. O God, thou [art] my God,.... Not by nature only, or by birth; not merely as an Israelite and son of Abraham; but by grace through Christ, and in virtue of an everlasting covenant, the blessings and promises of which were applied unto him; and he, by faith, could now claim his interest in them, and in his God as his covenant God; who is a God at hand and afar off, was his God in the wilderness of Judea, as in his palace at Jerusalem. The Targum is,



"thou art my strength;''



early will I seek thee; or "I will morning thee" {o}; I will seek thee as soon as the morning appears; and so the Targum,



"I will arise in the morning before thee;''



it has respect to prayer in the morning, and to seeking God early, and in the first place; see Ps 5:3; or "diligently" {p}; as a merchant seeks for goodly pearls, or other commodities suitable for him; so Aben Ezra suggests, as if the word was to be derived, not from

rxv, "the morning", but from rxo, "merchandise"; and those who seek the Lord both early and diligently shall find him, and not lose their labour, Pr 2:4;



my soul thirsteth for thee; after his word, worship, and ordinances; after greater knowledge of him, communion with him, and more grace from him; particularly after pardoning grace and justifying righteousness; see Ps 42:1; My flesh longeth for thee; which is expressive of the same thing in different words; and denotes, that he most earnestly desired, with his whole self, his heart, soul, and strength, that he might enjoy the presence of God;



in a dry and thirsty land, where no water is; such was the wilderness of Judea, where he now was, and where he was destitute of the means of grace, of the ordinances of God's house, and wanted comfort and refreshment for his soul, which he thirsted and longed after, as a thirsty man after water in a desert place.



{o} Krxva "sub auroram quaero te", Piscator. {p} "Studiosissime", Gejerus, Michaelis.





Psalms 63:2



Ver. 2. To see thy power and thy glory,.... Either the ark, as the Jewish writers generally interpret it; the symbol of God's presence and glory, and which is called his strength and his glory; see

Ps 78:61; or rather the Lord Christ, who is the power of God, as well as the wisdom of God; by whom he made the world, and upholds it; by whom he has redeemed his people, and keeps and preserves them; and whose power is seen in the efficacy of the word and ordinances: and who is also the glory of God; he is the brightness of his Father's glory; his glory is the glory as of the only begotten of the Father; he has the same glorious nature, perfections, names, homage, and worship; and the glory of all the divine attributes is displayed in the work of salvation and redemption he has wrought out; and this glory is to be seen, through the glass of the word and ordinances, in the house of God. Hence it follows;



so [as] I have seen thee in the sanctuary; where he comes and blesses his people, and manifests himself unto them, as he does not unto the world; where his goings are seen, and his footsteps traced, Ps 68:24. The psalmist calls to mind former experiences in the sanctuary; and these stimulate him to an eager desire of fresh tastes of the grace of God, and clearer views of his power and glory. Or, as in a dry and thirsty land my soul longed and thirsted for time, so have I desired to see thee in the sanctuary; or so I see thee there as if in the sanctuary.





Psalms 63:3



Ver. 3. Because thy lovingkindness [is] better than life,.... For life without the love of God is nothing else than death: a man that has no share in the love of God is dead while he lives; all the enjoyments of life, health, riches, honour, friends, &c. are nothing without the love of God; the meanest temporal blessings with it are preferable to the greatest without it, Pr 15:17; it lasts longer than life, and therefore must be better than that; death cannot separate from it; it continues to all eternity. And that the saints prefer it to this natural life appears by their readiness to lay it down for the sake of Christ and his Gospel, in which the lovingkindness of God is so richly manifested unto them; to which may be added, that it is the love of God which gives to his people spiritual life, and which issues in eternal life, and therefore must be better than a temporal one. The Targum is,



"for better is thy kindness, which thou wilt do for the righteous in the world to come, than the life which thou givest the wicked in this world;''



my lips shall praise thee; that is, for thy lovingkindness, and because it is better than life, and any enjoyment of it.





Psalms 63:4



Ver. 4. Thus will I bless thee while I live,.... With his whole heart and soul, as he had sought after him, and as under a sense of his lovingkindness; and as he now praised him with his lips, so he determined to do as long as he had life and being; by proclaiming his blessedness, by ascribing blessing and honour to him, and by giving him the glory of all mercies temporal and spiritual;



I will lift up my hands in thy name; not against his enemies, against those that fought against him, as Kimchi and Ben Melech interpret it, but unto God in heaven; and that not as a gesture used in swearing, but either in blessing, as Aben Ezra observes; so the high priest lifted up his hands when he blessed the people; or in prayer, or in both, so Jarchi's note is, to pray and to praise; See Gill on "Ps 28:2". The Targum is,



"in the name of thy Word I will spread out my hands in prayer for the world to come;''



that is, in the name of the Messiah, the essential Word, in whose name prayer is to be made, and whereby it becomes prevalent and successful; see Joh 14:13. This is a prayer gesture;

See Gill on "Ps 28:2".





Psalms 63:5



Ver. 5. My soul shall be satisfied as [with] marrow and fatness,.... When he should return to the house of the Lord, and partake of the provisions of it, called the fatness of his house,

See Gill on "Ps 36:8". The phrase denotes the abundance of spiritual refreshment and delight in the word and ordinances, and the great satisfaction had in them; and may have some regard to benefits arising from prayer, as well as other ordinances. Fat was not to be eaten under the legal dispensation, and therefore not to be literally taken; but in the typical and spiritual sense which David understood, and therefore respects that, or otherwise he would speak contrary to the law of God: he refers to those spiritual good things which they typified, and give spiritual pleasure and satisfaction;



and my mouth shall praise [thee] with joyful lips; such a full meal, such a rich entertainment, calls for abundant thankfulness; which is here signified by the mouth praising the Lord, and doing this with lips of shouting, expressions of joy, songs of praise, jubilee songs. The allusion is to the use of music and singing at festivals; see Isa 5:12.





Psalms 63:6



Ver. 6. When I remember thee upon my bed,.... Or "beds" {q}; seeing he lay in many, as Kimchi observes, being obliged to flee from place to place. The sense is, that when he was on his bed in the night season, when alone, and free from worldly cares and fatigues, and called to mind the love of God to him, the past experience of his kindness, his promises to hits, and the fulfilment of them: that he should then be delightfully entertained, abundantly satisfied, slid his mouth be filled with songs of praise;



[and] meditate on thee in the [night] watches; which the Jewish writers on the text say were three, as they were with the Jews, but with the Romans four; See Gill on "Mt 14:25"; and the night, in the times of Homer {r}, was divided into three parts: the night season is a very proper one for meditation on the perfections, providences, promises, word and works of God; and which is very delightful and profitable, when attended with the presence, Spirit, and grace of God. The Targum is,



"in the watches I will meditate on thy word.''



{q} yewuy "stratis meis", Pagninus, Montanus, Piscator, Cocceius; so Junius & Tremellius, Ainsworth. {r} Iliad. 10. v. 252, 253.





Psalms 63:7



Ver. 7. Because thou hast been my help,.... Or, "that thou hast been my help" {s}; and so the words may be considered as the subject of his meditation in the night watches, at least as a part of it; and as what gave him a great deal of pleasure to reflect upon, how the Lord had been in times past a present help to him in time of trouble;



therefore in the shadow of thy wings will I rejoice; meaning under the protecting power of God, where he knew he was safe, and therefore had reason to rejoice. The allusion is to the chirping of chickens under the wing of the hen; see Ps 57:1. The Targum is,



"in the shadow of thy Shechinah will I rejoice;''



referring it may be to the Shechinah, or presence of God, between the cherubim, whose wings overshadowed the mercy seat.



{s} yk "quod", Musculus, Gejerus, Michaelis; so Ainsworth.





Psalms 63:8



Ver. 8. My soul followeth hard after thee,.... In a way of duty, and in the use of means; as prayer, meditation, &c. though at a distance from the house of God, and worship of it; that he might not lose sight of him; that he might know more of him, and have more communion with him; being drawn after him with the cords of love, and strongly affected to him. Or, "my soul cleaveth after thee", or "to thee" {t}; not to the world, and the things of it; not to that which is evil, but to that which is good, even the "summum bonum"; not to the creature, but to the Lord; which is expressive of union to him, even such an one as is between man and wife, who cleave to each other, and are one flesh, Ge 2:24; and as is between head and members, vine and branches; see 1Co 6:17; and of communion in the exercise of grace, and discharge of duty. To cleave to the Lord into hold to him, the head; to exercise the graces of faith, hope, and love upon him; and to follow him in his ways and worship; to abide by his truths; to attend his ordinances; to keep close to his people, and to adhere firmly to his cause and interest; see Ac 11:23. The Targum is,



"my soul cleaveth after thy law;''



thy right hand upholdeth me; that he fell not through the snares laid for him, and the stumbling blocks thrown in his way; that he stood and bore up under all his afflictions, temptations, and difficulties; that he was enabled to follow hard after the Lord, and cleave unto him; this supported, supplied, and protected him, even the mighty power and grace of God. In what a happy, comfortable, and safe condition must the psalmist be! his soul following hard after the Lord; and the Lord holding and sustaining him with his right hand! and how vain must be the attempts of his enemies against him! whose destruction is next predicted.



{t} Kyrxa hqbd "adhaesit post te", Montanus, Gejerus; "tibi adhaesit", Tigurine version; so Piscator, Michaelis.





Psalms 63:9



Ver. 9. But those [that] seek my soul to destroy it,.... Meaning his life; for as for his soul, that was immaterial and immortal, and could never be destroyed by man: but as for his natural life, his enemies laid snares for that, and sought to take it away, and nothing less would satisfy them;



shall go into the lower parts of the earth; not the grave, whither the righteous go as well as the wicked; besides, by their being the portion of foxes, as follows, it seems that they should have no burial; but hell is meant, the bottomless pit. Some take it to be a prayer, as Kimchi and Ben Melech; "may they go", or "let them go", &c. see

Ps 55:15. The allusion may be thought to be to the death of Korah and his company.





Psalms 63:10



Ver. 10. They shall fall by the sword,.... As Saul, his sons, and mighty men, did, 1Sa 31:4; or, "they shall make him pour out" {u}; that is, his blood, "by the hands" or "[means] of the sword"; meaning either some principal enemy, as Saul in particular, or everyone of his enemies; who should be thrust with the sword, their blood let out, and they slain: so antichrist, the enemy of David's son, will be put to death in this manner, Re 13:10;



they shall be a portion for foxes; falling in desolate places where foxes run, and so become the food of them, and have no other burial. The foxes hunt after dead carcasses, and will find them out where they are, in holes and ditches; as appears from the case of Aristomenes, related by Pausanias {w}: so the followers of antichrist, their flesh will be eaten by the fowls of heaven, Re 19:17.



{u} whrygy "fundere facient eum", Montanus; so Junius & Tremellius, Piscator, Schmidt. {w} Messenica, sive l. 4. p. 251.





Psalms 63:11



Ver. 11. But the king shall rejoice in God,.... Not Saul, as R. Obadiah; as if David wished him well, and that he might have reason to rejoice in God, though he sought his hurt; which sense is rejected by Abea Ezra: but either David, who speaks of himself as king, being anointed by Samuel, and who, upon the death of Saul, was so in fact; and who rejoiced, not merely at the destruction of his enemies, for he lamented the death of Saul, 2Sa 1:17; but in God, in his grace and goodness to him, and in his power and justice shown in the vengeance taken on them. Or rather, the King Messiah, who rejoiced in God because of the good of his people, their conversion and salvation, and their deliverance from their enemies, Ps 21:1;



everyone that sweareth by him shall glory; not by David, though such a form of swearing was used; see 2Sa 15:21; or, "to him": and so describes his faithful subjects swearing allegiance to him: but rather by the Lord, in whom the king should rejoice; and designs the worshippers of him; swearing by him being sometimes put for the whole worship and service of God, De 6:13. The Heathens used to swear by their deities, and their chief was called Jupiter Horcius, because he presided over oaths {x}. Or else that the King Christ should rejoice in God; and intends such as believe in him and confess him; see

Isa 45:23, compared with Ro 14:11. And every such an one will glory, not in themselves, nor in anything of theirs, but in Christ, in his grace and righteousness, and in what he is unto them;



but the mouth of them that speak lies shall be stopped; such as Saul's courtiers, who invented and spread lies of David; but now upon the death of Saul, and David's advancement to the throne, would be silent; their mouths being stopped either by death, or through fear: and so all the followers of antichrist, that make and believe a lie, will have their mouths stopped, when cast into the lake of fire, Re 21:8.



{x} Euripidis Medea, v. 170. Vid. Alex. ab Alex. Genial. Dier. l. 5. c. 10.

 

John Gill's Exposition of the Entire Bible.

Psalms 64:1



INTRODUCTION TO PSALM 64



To the chief Musician, A Psalm of David. This psalm is applied by R. Obadiah to Haman and Mordecai. The enemy is Haman, the perfect man shot at is Mordecai; about whom Haman communed with his friends to lay snares for him, and searched diligently for occasions against him and his people, which issued in his own destruction. The ancient Midrash {y} of the Jews applies it to Daniel, when cast into the den of lions; and Jarchi supposes that David, by a spirit of prophecy, foresaw it, and prayed for him who was of his seed; and that everything in the psalm beautifully falls in with that account: Daniel is the perfect man aimed at; the enemy are the princes of Darius's court, who consulted against him, communed of laying snares for him, and gained their point, which proved their own ruin. But the psalm literally belongs to David, by whom it was composed. The Arabic versions call it a psalm of David, when Saul persecuted him; and the Syriac version refers it to the time when Gad said to him, abide not in the hold, 1Sa 22:5. He is the perfect man, who was upright and innocent as to what he was charged with in respect to Saul; who is the enemy, from the fear of whom he desires his life might be preserved; and who with his courtiers took counsel against him, and laid deep schemes to destroy him, but at last were destroyed themselves. Moreover, the psalm may very well be applied to the Messiah, the son of David, and who was his antitype, and especially in his sufferings: he is the perfect man in the highest sense; the Jews were the enemies that took counsel, and searched for occasions against him, and accomplished their designs in a good measure; for which wrath came upon them to the uttermost. The psalmist also may be very well thought to represent the church and people of God; who in all ages have had their enemies and their fears; against whom wicked men have devised mischief, and levelled their arrows of persecution; though no weapon formed against them shall prosper.



{y} Apud Jarchium & Yalkut Simeoni in loc.



Ver. 1. Hear my voice, O God, in my prayer,.... The prayer of the psalmist was vocal and expressed in a mournful manner, with groans and cries, as the word {z} used signifies, and with great ardour and fervency; his condition, by reason of his enemies, being very distressing, and therefore he is very eager and earnest that he might be heard;



preserve my life from fear of the enemy; David had his enemies. Saul and his courtiers, and was afraid of them; Christ had his enemies the wicked Jews, who sought his life before the time, and therefore he walked no more in Judea till near the time; and whose human nature was sometimes possessed of the fears of death, though they were sinless ones: the church and people of God have their enemies; as the men of the world, who revile, reproach, and persecute them; Satan their adversary, who goes about seeking to devour them; and their own corruptions and lusts which war against their souls; and death, the last enemy, which is so to human nature, though by the grace of Christ friendly to the saints. And the people of God have their fears of these enemies; they are afraid of men, their revilings and persecutions, though they have no reason since God is on their side; and of Satan, whose fiery darts and buffetings are very distressing, though if resisted he will flee; and of their own corruptions, lest they should one day perish by them; or, at least, lest they should break out, to the wounding of their souls, and the dishonour of God: and some of them, through fear of death, are all their lifetime subject to bondage: which fears, though they are not the saints' excellencies, but their infirmities, yet are consistent with the grace of God; and under the power and influence of these fears they apprehend sometimes their life to be in danger; and therefore pray to the God of their life, who has given them it, and is the preserver of it, that he would preserve their natural life, as he does; as also their spiritual life, which is preserved by him; is bound up in the bundle of life with the Lord their God, and is hid with Christ in God.



{z} yxyvb "in querimonia mea", Tigurine version; "in oratione mea gemebunda", Gejerus; so Michaelis.





Psalms 64:2



Ver. 2. Hide me from the secret counsel of the wicked,.... The word used denotes both the place where wicked men meet together for consultation; see Ge 49:6; and the counsel itself they there take; from the bad effects of which the psalmist desired to be hid and preserved. So Saul and his courtiers secretly took counsel against David, and the Jews against Christ, and that very privily and secretly; see Mt 26:3;



from the insurrection of the workers of iniquity; their noise, rage, and tumult; see Ps 2:1. The former phrase denotes their secret machinations and designs, and this their open violence; and the persons that entered into such measures are no other than evildoers and workers of iniquity; though they might be under a profession of religion, as David's enemies, and the Jews, who were Christ's enemies, were, Mt 7:22; and who are further described in the next verses.





Psalms 64:3



Ver. 3. Who whet their tongue like a sword,.... Use cutting, wounding, killing, and devouring words; on which they set an edge, and make them keener and keener to hurt and ruin the characters and reputations of good men, and grieve and distress their minds;



[and] bend [their bows to shoot] their arrows, [even] bitter words; such are the these doctrines of heretical men, which are roots of bitterness, that defile some and trouble others; such are the oaths and curses of profane sinners, whose mouths are full of cursing and bitterness; and such are the blasphemies of antichrist against God, against his tabernacle, and against them that dwell therein; and such are the hard speeches spoken by ungodly sinners against Christ and his people; these are like arrows shot from a bow, and full of deadly poison. The Targum is



"they stretch out their bows, they anoint their arrows with deadly and bitter poison.''



There seems to be an allusion to fixing letters in arrows, and so shooting or directing them where it was desired they should fall and be taken up; so Timoxenus and Artobazus sent letters to one another in this way, at the siege of Potidaea {a}: and after the same manner, the Jews say {b}, Shebna and Joab sent letters to Sennacherib, acquainting him that all Israel were willing to make peace with him; but Hezekiah and Isaiah would not allow them to.



{a} Herodot. Urania, sive l. 8. c. 128. {b} Derash R. Aba in Kimchi in Psal. xi. 2.





Psalms 64:4



Ver. 4. That they may shoot in secret at the perfect,.... Meaning himself, who though not without sin, and far from perfection in himself, in the sight of God and with respect to his righteous law, which was exceeding broad; and therefore he saw an end of all perfection, and desired that God would not enter into judgment with him; but yet, in the case of Saul, he was quite clear and innocent, and without fault. Likewise the Messiah, of whom David was a type, may be meant; who has all the perfections of the divine and human nature in him, and is without sin, holy, harmless, pure, and undefiled: and it may be applied to the church and people of God, who, though they are not perfect in themselves, far from it, sin being in them, and their graces weak; unless it be in a comparative sense; yet they are perfect in Christ Jesus, their souls being clothed with his righteousness, and so are the spirits of just men made perfect. And this character may also respect the truth and sincerity of grace in them, and the uprightness of their hearts and conversation; and such as these wicked men level their arrows at, and direct their spite and venom against, and that in the most private and secret manner;



suddenly do they shoot at him; as unseen by him, so unawares to him;



and fear not; neither God nor judgment to come. Though some understand this of the perfect who, though shot at in this manner are intrepid and courageous, and have no fear of their enemies; but the former sense seems best, which describes persons that neither fear God, nor regard man.





Psalms 64:5



Ver. 5. They encourage themselves [in] an evil matter,.... Or "strengthen him" {c}; that is, Saul, by making use of arguments and reasonings to induce him to go on in his wicked persecution of David; or they strengthened and hardened themselves in their wickedness, as Saul's courtiers and the enemies of Christ did, and as all wicked men do, when they observe the sentence against them is not speedily executed, Ec 8:11;



they commune of laying snares privily; that is, they conversed together, and consulted how to lay snares for the perfect man in the most private manner, that they might entrap him and destroy him;



they say, who shall see them? either the snares laid, or the persons that laid them? None; no, not even God himself; see Ps 10:11.



{c} wml wqzhy "firmant illi", Muis.





Psalms 64:6



Ver. 6. They search out iniquities,.... The Targum adds,



"to destroy the just.''



Either occasions against them, by charging them with sin and hiring false witnesses against them, as did the enemies both of David and Christ; they sought for proper time and opportunity of committing the iniquities they were bent upon, and even searched for new sins, being inventors of evil things, Ro 1:30;



they accomplish a diligent search; diligently searched out the perfect man, and found him; and also false witnesses against him, and carried their point; which was especially true with respect to Christ;



both the inward [thought] of everyone [of them], and the heart, [is] deep; being full of cunning, craftiness and wickedness, so as not to be searched out and fully known; see Ps 5:9.





Psalms 64:7



Ver. 7. But God shall shoot at them [with] an arrow,.... With one or other of his four judgments; famine, pestilence, sword, and wild beasts, Eze 14:21; which he brings upon wicked men; and may be compared to arrows, as they are, Eze 5:16; because they move swiftly. The judgment of wicked men lingereth not, though it may seem to do so; and because they often come suddenly and at an unawares, when men are crying Peace, peace; and because they are sharp and piercing, penetrate deep and stick fast, and wound and kill; they are not arrows of deliverance, unless to the Lord's people, who, by his judgments on the wicked, are delivered from them; but destroying ones, 2Ki 13:17; when God draws the bow and shoots, execution is done. This is said in opposition to what wicked men do, Ps 64:3; and in just retaliation; they shoot at the perfect, and God shoots at them;



suddenly shall they be wounded; with the wound of an enemy, with the chastisement of a cruel one, with a deadly wound that shall never be healed; not with the arrow of God's word, but with the stroke of his hand; which comes suddenly, falls heavy, and makes the wound incurable.





Psalms 64:8



Ver. 8. So shall they make their own tongue to fall upon themselves,.... The evil things they have wished for, threatened unto, and imprecated on others, shall come upon themselves; the curses they have cursed others with shall come upon themselves; the pit they have dug for others, they fall into. So Haman, to whom some apply the psalm, was hanged on the gallows he made for Mordecai; and the accusers of Daniel, to whom others apply it, were cast into the same den of lions they procured for him; and Babylon, who has been drunk with the blood of the saints, shall have blood given her to drink.



all that see them shall flee away; not being able to help them, nor to bear the horrible sight, and fearing the same judgments should fall on themselves; see Nu 16:34. Or, "they shall move themselves" {d}; shake their heads in a way of derision, as Jarchi interprets it; or skip for joy, as the word is rendered in Jer 48:27; and then it must be understood of the righteous; who, seeing the vengeance on the wicked, rejoice, as in Ps 52:6; though, as they are afterwards particularly mentioned, others seem to be designed. The word is used for lamenting and bemoaning one's self, in Jer 31:18; and so may be applied to the friends of the wicked lamenting and bemoaning their ruin, and their being bereaved of them, Re 18:9.



{d} wrdwnty "amovebunt se", Montanus; "commovebuntur", Vatablus.





Psalms 64:9



Ver. 9. And all men shall fear,.... Either God himself, or his judgments: they shall be frightened at them, learn righteousness by them, worship God, and give glory to him; they shall fear him as King of saints, his judgments being made manifest; not with a slavish fear, but with reverence and godly fear; see Re 11:13;



and shall declare the work of God; the punishments inflicted on wicked men; his work of justice and judgment, which is his work, his strange work; for there is no evil of punishment but the Lord has done it,

Isa 28:21;



for they shall wisely consider of his doings; consider that it is done by him, and done well and wisely, after the counsel of his own will; and so consider it as to be admonished, and take warning and caution by it. This is the use men in general should make of such dispensations of Providence; the use the righteous in particular make of them follows:





Psalms 64:10



Ver. 10. The righteous shall be glad in the Lord,.... They rejoice at the vengeance executed on the wicked; but then their joy centres in the Lord: it is not at the ruin of the wicked, simply considered, but because of the glory of God's justice displayed therein, and of his grace and mercy to them. They rejoice in the Lord, because of what he is unto them, and because of what he has done for them; because of his righteousness they are clothed with, from whence they are denominated righteous ones; and because of the salvation he has wrought out for them; and they are the more affected with it when they see the calamities, woes, and destruction of wicked men; See Gill on "Ps 32:11";



and shall trust in him; who is known by his judgments he executes on the wicked; and the more he is known, be it in what way it will, the more is he trusted in, Ps 9:10. The Targum paraphrases it,



"and shall trust in his Word;''



either in his word of promise, or rather in his essential Word, Christ;



and all the upright in heart shall glory; not in men, nor in themselves, nor in any creature, or creature enjoyments; nor in their wisdom, strength, riches, nor righteousness; but in Christ, in his wisdom, righteousness, and strength; in whom all the seed of Israel are justified and glory; and in what he is to them, and has done for them; of the upright in heart, See Gill on "Ps 32:11".

 

John Gill's Exposition of the Entire Bible.

Psalms 65:1



INTRODUCTION TO PSALM 65



To the chief Musician, A Psalm [and] Song of David. Some copies of the Septuagint and Vulgate Latin versions read



"a song of Jeremiah and Ezekiel, "sung" by the people of the captivity, when they were about to come out;''



and some copies have "Haggai": but though it is possible it might be sung upon that occasion, it is certain it was not then composed, but was written by David, as the genuine title shows: as for Jeremiah; he was not carried captive to Babylon, and Ezekiel died before the return of the people from it; nor is there anything in the psalm relating to that captivity. The title of it, indeed, in the Arabic version, is concerning the captivity of the people; which it seems to have taken from some Greek copy; and Kimchi and Arama interpret it of the captivity of the people of the Jews; but then they mean their present captivity, and their deliverance from it. According to the title of it in the Syriac version, the occasion of it was the bringing up of the ark of God to Sion; and Aben Ezra is of opinion that David composed the psalm at that time; or that one of the singers composed it at the building of the temple, and which he thinks is right, and perhaps is concluded from Ps 65:1; and who also says it was composed in a year of drought; but it rather seems to have been written in a year of great plenty, as the latter part of it shows; and the whole seems to respect the fruitful, flourishing, and happy state of the church in Gospel times, for which it is a song of praise.



Ver. 1. Praise waiteth for thee, O God, in Sion,.... Who dwells in Sion, as Jarchi interprets it; and so the Targum; whose Shechinah, or glorious Majesty, is in Sion; see Ps 76:2; or else Sion, which designs no other than the church of God, and which is so called under the Gospel dispensation, Heb 12:22; is the place where "praise" waits for God, that being the city of our solemnities, as well as the city of the great King; and not only a house of prayer, but of praise, where the sacrifices, both of prayer and praise, are offered to God through Christ with acceptance: and praise may be said to "wait" for him here, because it is "due" to him here, as some render it, on account of many blessings and privileges of grace here enjoyed, through the word and ordinances; and because the people of God wait upon him here with their tribute of praise, which is comely in them to bring, and is "agreeable" and acceptable to him; and because it "remains", abides, and continues here; or, in other words, the saints are continually praising the Lord here, giving thanks to him always for all things, Ps 84:4; some render the words "praise [is] silent for thee" {e}; because there is no end of it, as Jarchi observes; or, because of the greatness of the works of the Lord, praise cannot reach him, as Ben Melech expresses it. The greatest shouts, and loudest acclamations of praise, are but silence in comparison of what ought, if it could be expressed, on account of the nature, perfections, and works of God. The Targum is,



"before thee praise is reputed as silence.''



In the king of Spain's Bible it is,



"the praise of angels is reputed before thee as silence;''



perhaps it may be best rendered, "[to] thee [belong]", or "[are due], silence [and] praise" {f}: there ought to be first a silent and quiet waiting upon God for mercies wanted, and which he has promised to give; and, when they are bestowed, praise should be rendered unto him. Gussetius {g} gives the sense of the words, and renders them,



"praise, which is thine image, which bears a likeness to thee shall be paid in Sion;''



and unto thee shall the vow be performed: that is, of praise and thankfulness for deliverance and salvation, made in a time of trouble and distress; see Ps 66:13.



{e} hlht hymd Kl "tibi silet laus", Pagninus, Vatablus. {f} "Tibi silentium est et laus", Piscator, Gejerus. {g} Ebr. Comment. p. 193.





Psalms 65:2



Ver. 2. O thou that hearest prayer,.... So as to answer it sooner or later, in one way or another, and always in the fittest time, and in the best way; so as to fulfil the requests and supply the wants of men, so far as may be for their good, and God's glory; which is a proof of the omnipresence, omniscience, and all sufficiency of God; who can hear the prayers of his people in all places at the same time, and knows all their persons and wants, and what is most proper for them, and can and does supply all their needs, and causes all grace to abound towards them; and it also shows his wondrous grace and condescension, to listen to the cries and regard the prayers of the poor and destitute;



unto thee shall all flesh come; being encouraged by the above character of him. All sorts of persons may come to him; men of all nations, of every rank and degree, condition and circumstance; there is no bar unto nor bounds about the throne of grace; the way to it lies open through the Mediator; and all sensible sinners shall and do come thither, though they are but "flesh", frail and mortal, corrupt and sinful creatures, and know themselves to be so; and they that come aright come through Christ, the new and living way, in his name, and in the faith of him, and of being heard for his sake, and under the gracious influences of the spirit of grace and supplication: it may be considered as a prophecy of the calling of the Gentiles, and of their calling upon God through Christ, and of their coming to God in his house, which was to be, and is, an house of prayer to all people,

Isa 56:7.





Psalms 65:3



Ver. 3. Iniquities prevail against me,.... Or, "are mightier than I" {h}; this may be understood either of the iniquities of others, his enemies; their "words of iniquities" {i} or iniquitous words, as in the Hebrew text; their calumnies, reproaches, false charges, and accusations, which prevailed against David in Saul's court; or rather his own iniquities, inward lusts, indwelling sins, as well as open transgressions, which he considers as his enemies, as numerous and powerful, too mighty for him, which warred against him, and sometimes got the better of him, and threatened him with utter ruin and destruction; but amidst all this he spies atonement and pardon through the blood and sacrifice of Christ, as follows;



[as for] our transgressions, thou shall purge them away; not only his own, but others, which Christ has done by the sacrifice of himself; and when his blood is applied to the conscience of a sensible sinner, it purges it from all his sins, Heb 1:3; it may be rendered, "thou shall expiate them", or "make atonement for them" {k}; which Christ, our propitiation, has done: this was the work appointed him, which he undertook, came into the world to do, and has performed, Da 9:24 Heb 2:17; or "thou shalt cover them"; with the blood and righteousness of Christ; or forgive them for the sake of them,

Ps 32:1.



{h} ynm "prae me", Muis, Michaelis. {i} tnwe yrbd "verba iniquitatum", Montanus, Vatablus, Gejerus, Michaelis; so Ainsworth. {k} Mrpkt "propitiaberis", V. L. Pagninus, Montanus; "expiabis", Vatablus, Gejerus, Michaelis.





Psalms 65:4



Ver. 4. Blessed [is the man whom] thou choosest,.... In eternity; both to grace and glory; for such have true faith in Christ given them, called the faith of God's elect, and shall never perish: they are effectually called by the grace of God, and are justified by the righteousness of Christ, and shall be glorified; or in time, for there is a choice in time, as the fruit, effect, and evidence of the eternal choice, and is no other than effectual calling; see Joh 15:19 1Co 1:26; and happy are those who are both chosen and called; both election and the effectual calling are to grace and glory, and spring from the good will and pleasure of God; and the Targum in the king of Spain's Bible is,



"blessed is the man in whom thou art well pleased;''



and causest to approach [unto thee]; the same Targum supplies,



"unto the fear of thee;''



or unto thy fear and worship. The persons whom God has chosen for himself are, in their state of nature, at a distance from him by reason of sin; and through the blood and sacrifice of Christ, by which atonement is made, they are brought nigh to him; and in the faith of Christ the Mediator, their hearts are engaged to approach unto God, and come with boldness to his throne, and ask grace and mercy of him; and through the grace of Christ they have nearness to him, and communion with him, Eph 2:18;



[that] he may dwell in thy courts; or "he shall dwell" {l}; the man that is chosen of God, and brought nigh by Christ; he shall not only come into the house of God, and tread in his courts, but he shall dwell there, ever abide, and never go out;



we shall be satisfied with the goodness of thy house; even all that are like this man, chosen by the grace of God, redeemed by the blood of Christ, brought into the house of God, and have a place and a name there, better than that of sons and daughters of men: by "the house" of God we are to understand the church of God; and by "the goodness" of it the provisions of grace in it, the word and ordinances, and the blessings of grace held forth in them, and especially Christ the bread of life, whose flesh is meat indeed, and whose blood is drink indeed; of which true believers may eat, and do to full satisfaction; and blessed are they that have such food, and appetites for it, and are filled with it. The Targum paraphrases it,



"the righteous shall say, we shall be satisfied with the goodness of shy house.''



It follows,



[even] of thy holy temple: which means the same as the house of God; namely, the church; see Eph 2:21. Some, as Aben Ezra observes, interpret it, "thou Holy One in thy temple"; as if it was an address to God, and a description of him as in his temple.



{l} Nkvy "habitabit", Pagninus, Montanus, Tigurine version, Musculus.





Psalms 65:5



Ver. 5. [By] terrible things in righteousness wilt thou answer us,.... Not by afflictive dispensations of Providence, which, though disagreeable to flesh and blood, and are sometimes terrible to good men, when they apprehend the wrath of God in them, and look upon them as punishments for sin; yet these are consistent with the love of God to them, are for their spiritual good, and, when viewed in this light, they rejoice and glory in them; but as afflictions are not prayed for, nor to be prayed for, there being no direction for it, nor example of it, they cannot be considered as answers of prayer; but the Lord answers his people in this way, by inflicting judgments on their enemies: by such terrible things did he answer the Israelites at the Red sea, in the wilderness, and in the land of Canaan, De 10:17; and in this way will he answer his people in the destruction of antichrist and his followers, Re 6:9. Moreover, by "terrible things" may be meant things stupendous, marvellous, and even miraculous; and by such things does God sometimes answer his people, in destroying their enemies and saving them; and which are so called, because they inject horror and terror into their enemies, and fill them with fear and reverence of God: and which are done "in righteousness"; in faithfulness to his promises made to his people; in the exercise of his vindictive justice upon their enemies; in goodness, grace, and mercy to them, as "righteousness" sometimes signifies, as in Ps 51:14; and not for their righteousness, who do not present their supplications to him for the sake of that; but for the righteousness of his Son, for the sake of which they are heard and answered;



O God of our salvation: not only temporal, but spiritual and eternal; which he has resolved upon, and chose his people to, and has settled the way and manner of, in which it should be brought about; has secured it in covenant for them, promised it in his word, sent his Son to obtain it, and his Spirit to give knowledge and make application of it; and from this character of his, and the concern he has in salvation, it may be concluded he will answer the prayers of his people for their good;



[who art] the confidence of all the ends of the earth; of all that dwell upon the continent, to the uttermost parts of the habitable world;



and of them that are afar off [upon] the sea: not only in ships upon the sea, but upon islands in the sea; and so the Targum,



"and of the islands of the sea, which are afar off from the dry land;''



and Kimchi and Ben Melech interpret it in the same manner; such snare the isles in which we live: this seems to refer to Gospel times, in which the Lord is not only the "confidence" or "hope of Israel", but of the Gentiles also; who are encouraged to hope in the Lord, and put their confidence in him, seeing with him there is forgiving mercy, and plenteous redemption; hath appointed Christ to be his salvation to the ends of the earth; has sent his Gospel into all the world declaring this; and Christ in it encourages all the ends of the earth to look unto him for salvation; and multitudes upon the continent, and in different isles, have been enabled to hope in him.





Psalms 65:6



Ver. 6. Which by his strength setteth fast the mountains,.... In the first creation and formation of them, when they were settled on their basis so firmly that they are rarely removed, and when they are it is something extraordinary. Some understand this of the Lord's preparing the mountains with the rain of his strength, for the bringing forth of herbs and grass for the service of man and beast, and of his adorning them with trees; and the Targum is,



"who preparest food for the wild goats of the mountains;''



others interpret them of kingdoms and communities, comparable to mountains, Jer 51:25; but these are not set fast, they are not firm and stable, but in a course of time are removed, and give way to others; rather the church of God is meant; see Isa 2:2; where the same phrase is used as here; and "mountains" may signify particular churches, or indeed particular believers; for all that trust in the Lord are like to mountains, Ps 125:1; and these are set fast in the everlasting love of God, by which their mountain is made to stand strong; in eternal election, which is the foundation of God that stands sure; in the covenant of grace, which is more immovable than hills and mountains; and on Christ the Rock, against whom the gates of hell can never prevail; and who are so established, settled, and kept by the power of God, that they cannot be removed by the most boisterous storms and winds of the world's persecutions, Satan's temptations, or their own sins and corruptions;



[being] girded with power: not the mountains, but God himself; whose power, like himself, is infinite, and appears in the works of his hands, of nature, providence, and grace: the allusion is to a mighty man girded for battle; or for the performance of great undertakings.





Psalms 65:7



Ver. 7. Which stilleth the noise of the seas, the noise of their waves,.... By a word speaking; as our Lord did when here on earth, and which was a proof and evidence of his eternal power and Godhead. These figurative expressions are interpreted by the next clause;



and the tumult of the people: of wicked men, who foam and rage against the people of God, and are like a troubled sea that cannot rest; but God can say to these proud waters, which threaten to go over their souls, Peace, be still; he can stop their opposition, quell their insurrections, restrain their wrath, and make them peaceable and quiet; wherefore the saints have no reason to be afraid of them,

Ps 46:2.





Psalms 65:8



Ver. 8. They also that dwell in the uttermost parts are afraid at thy tokens,.... The tokens of his wrath and displeasure at wicked men, seen in the punishments inflicted on them, which cause them to fear and tremble. Some interpret them of the sun, moon, and stars, which are set for "signs", as the word {m} used signifies; and which declare the glory of God to the uttermost parts of the earth, and strike men with awe and reverence of him; and others of thunder and lightning, which are sometimes very dreadful and terrible. Moreover, the word {n} signifies signs and wonders, marvellous things, miraculous operations; and may be understood of those that were wrought in the first times of the Gospel, for the confirmation of it; some of which were wrought in the uttermost parts of the earth; or, however, were heard of there, and believed; which caused them to receive the Gospel with all reverence, not as the word of man, but as the word of God;



thou makest the outgoings of the morning and of the evening to rejoice; some interpret this of the morning and evening sacrifices; others of the sun that goes forth in the morning, and rejoices as a strong man to run his race, and of the moon and stars that appear in the evening, and both give pleasure and delight to the inhabitants of the earth; others of men who go forth in the morning cheerfully to their labour, and of the beasts that go out in the evening to seek their prey, Ps 19:5; but it seems better to understand it of the rising of the stars before the sun in the morning, and the appearance of them after the moon is up in the evening; or of the rising and setting sun; of the east and west, which include the whole world, and the inhabitants of it; who are made to rejoice at the coming of the Gospel among them, which rings the good news and glad tidings of peace, pardon, righteousness, and salvation, by Christ, whereby his name becomes great, and is praised among the Gentiles; see Mal 1:11.



{m} Kyttwam "a signis tuis", Pagninus, Montanus, &c. {n} "A signis et prodigiis tuis", Michaelis.





Psalms 65:9



Ver. 9. Thou visitest the earth, and waterest it,.... So the Lord looked upon the earth, quickly after its formation, before rain came upon it, and he watered the whole face of the ground, Ge 2:5; so he cared for the land of Judea in particular, and watered it with the rain of heaven, De 11:11; see 2Sa 21:1; to which some think reference is had here; and so he visits and waters the whole earth in general, at certain times and seasons, Ac 14:16; this may be applied to the church and people of God in Gospel times, who are his husbandry, and the good ground on which the seed falls and is received, and brings forth fruit; and are comparable to the earth that drinks in the rain that comes oft upon it, and brings forth herbs meet for those that dress it, and receives a blessing from God, Heb 6:7; thus the Lord visited his people, by the mission of his Son to redeem them, whose coming was as the rain, the former and latter, to the earth, Lu 1:68; so he visited the Gentile world, by the preaching of the Gospel by his apostles, whose doctrines dropped as the rain, and distilled as the dew and small rain on the tender herb, and as showers on the grass; and so made a wilderness a pool of water, and the dry land springs of water, Ac 15:14; and in like manner he visits particular persons in conversion, and waters them with the graces of his Spirit, by which he regenerates, quickens, and sanctifies them, and makes them fruitful, Isa 44:3;



thou greatly enrichest it with the river of God, [which] is full of water; not Shiloah nor Jordan; but the clouds which are full of rain, which falling upon the earth, impregnate it with rich particles, which make it very fertile and fruitful; so the Targum,



"with a multitude of fruits thou enrichest it out of the river of God, which is in heaven, which is full of rain:''



this may mystically denote the river of God's everlasting love, which is full of the blessings of grace, and which flowing upon his people, makes them fruitful, and enriches them with the riches of grace and glory; see Ps 46:4;



thou preparest them corn, when thou hast so provided for it; or because thou hast so prepared it {o}; that is, the earth being disposed and prepared by the Lord, watered and enriched with the rain of heaven, produces corn in great plenty for the inhabitants of the earth; which may spiritually design either the fruitfulness of the saints, whose hearts are disposed and prepared by the grace of God to receive the seed of the word, which brings forth fruit in them; or the bread corn, that wheat of the Gospel, and Christ the sum and substance of it, which is of God's preparing for his people, and by which they are nourished and made comfortable; see Zec 9:17.



{o} hnybt Nk yk "quia sic parasti eam", Pagninus; so Cocceius.





Psalms 65:10



Ver. 10. Thou waterest the ridges thereof abundantly,.... Kimchi calls them the eminences of the earth, the little hills, the higher parts of ploughed land; those which lie between furrow and furrow seem to be meant, which being watered with rain become lower, and are made fruitful: these may denote such as are lifted up with their own imaginary purity and righteousness; and who, when the grace of God takes hold upon them, are humbled, and confess themselves the chief of sinners and the least of saints, renounce their own righteousness, and submit to Christ's;



thou settlest the furrows thereof; or "thou causest [the rain] to descend into the furrows thereof" {p}; which fills them, and makes them fruitful; and may design humble souls, whom the Lord fills with his good things, and makes them fruitful in every good work;



thou makest it soft with showers; which through drought is become like iron and brass, and, without large and heavy showers, as the word {q} used signifies, and these repeated, it is so hard, that no impressions can be made upon it, nor anything spring out of it; and such is the hard heart of man, which God only can make soft by the means of his word, through the energy of his Spirit, and the efficacy of his grace; which coming in great abundance, like large showers of rain, removes the hardness of the heart, makes it susceptible of divine impressions, and of receiving the seed of the word, whereby it becomes fruitful;



thou blessest the springing thereof; the tender blade, when it first peeps out of the earth; this the Lord nourishes and cherishes; he preserves it from the nipping frosts, by covering it with snow; he waters it with the dews of heaven, and warms it with the beams of the sun; he causes it to grow, and brings it to perfection: so the Lord takes great notice of the springing and buddings forth of grace, of the first acts and exercises of it in young converts, and takes care of them; and as he will not hurt them himself, nor break the bruised reed, nor quench the smoking flax; so he takes care that others should not; see So 6:11; he gives them more grace, and strengthens what they have; causes it to grow, and brings it on to perfection. The word here used is the same by which Christ, the branch, is expressed, Zec 3:8; and as the Lord has blessed him with the blessings of goodness, so he blesses all the branches which are in him, Joh 15:4 Eph 1:3.



{p} hydwdg txn "descendere facis pluviam in sulcos ejus", Vatablus. {q} Mybybrb "guttis grandioribus", Piscator.





Psalms 65:11



Ver. 11. Thou crownest the year with thy goodness,.... The whole circling year, from one end of it to the other; particularly that season of it when the harvest is gathered in; the seed being sown, the earth watered, the springing of it blessed, and the corn brought to perfection, the year is crowned with a plentiful harvest: this may denote the acceptable year of the Lord, the year of the redeemed, the whole Gospel dispensation, Isa 61:2; in certain seasons and periods of which there have been great gatherings of souls to Christ; at the first of it multitudes were converted in Judea, and in the Gentile world, which were the first fruits of the Spirit; and in all ages there have been more or less instances of this kind; and in the latter day there will be a large harvest, when the Jews will be converted, and the fulness of the Gentiles brought in;



and thy paths drop fatness; the heavens, as Jarchi interprets it; or the clouds, as Kimchi; which are the chariots and horses of God, in which he rides, and are the dust of his feet, Ps 104:3 Na 1:3; and these drop down rain upon the earth, and make it fat and flourishing; and may mystically design the administration of the Gospel, and the administration of ordinances; which are the paths in which the Lord goes forth to his people, and directs them to walk in, and in which he meets them with a fulness of blessings, and satisfies them as with marrow and fatness.





Psalms 65:12



Ver. 12. They drop [upon] the pastures of the wilderness,.... As well as upon the ploughed land, and turn them into a fruitful field; which may denote the Gentile world, whither the Gospel was sent by Christ, and preached by his apostles; and whose doctrines dropped as the rain, and prospered to the thing whereunto they were sent, and made this wilderness as the garden of God;



and the little hills rejoice on every side; or "joy girds the hills"; or "they are girded with joy" {r}; or "gird themselves with joy", as the Targum; being covered on all sides with grass, herbs, and trees: these may denote the churches of Christ, and little hills of Sion, who rejoice when the interest of Christ flourishes, Ps 68:14.



{r} hnrgxt twebg lygw "collesque exultatione accinguntur", Tigurine version, Junius & Tremellius, Piscator; so Ainsworth; "accinxerunt se", Pagninus; "accingent se", Montanus.





Psalms 65:13



Ver. 13. The pastures are clothed with flocks,.... Of sheep, which are so thick, that there is scarce anything to be seen upon the pastures but them; which look as if they were clothed with them: these may intend the multitude of converts, signified by the flocks of Kedar, and rams of Nebaioth; which gathering about the church, and joining to her, she clothes herself with them as with an ornament, Isa 60:7 it may be rendered the "rams clothe", or "cover, the flocks" {s}; or the flocks are clothed, or covered, with the rams, as expressive of their copulation with them; and so the Targum,



"the rams ascend upon the flocks;''



which sense is favoured by the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions;



the valleys also are covered over with corn; being made very fruitful with the rain, and bringing forth in great abundance; so humble souls are the most fruitful ones;



they shout for joy, they also sing; that is, the pastures, hills, and valleys, being laden with all kind of fruit for the use of man and beast, for necessity and pleasure, which occasion joy to the inhabitants of the earth: this may be expressive of the joy that will be among men, when the interest of Christ will be in a more flourishing condition in the latter day; see Isa 49:13.



{s} Myrk krioi, Sept. "arietes", V. L.

 

John Gill's Exposition of the Entire Bible.

Psalms 66:1



INTRODUCTION TO PSALM 66



To the chief Musician, A Song [or] Psalm. This psalm does not bear the name of David in the title of it, yet is generally thought to be one of his; but because the plural number is used in it, which is not so common in David's psalms, Aben Ezra is of opinion it is not his, but written by the singers. This is not a sufficient objection: and besides, in Ps 66:13, the singular number is used. The Arabic version ascribes it to David, and that version makes the subject matter of it to be "concerning the resurrection"; as do the Septuagint, Ethiopic, and Vulgate Latin versions. The title of the Syriac version is,



"concerning sacrifices and burnt offerings, and the incense of rams; the spiritual sense intimates to us the calling of the Gentiles, and the preaching, that is, of the Gospel;''



which comes nearest the truth: for the psalm respects Gospel times, and the church of Christ under the New Testament, spread throughout the world, and especially as it will be in the latter day; see Ps 66:1; and so in Yalkut Simeoni on the psalm, it is said to be a psalm for time to come, and agrees with Zep 3:9; "I will turn to the people a pure language", &c. Kimchi says it is a psalm concerning the gathering of the captives of Israel; and so Jarchi and Obadiah expound it; and Theodoret says David wrote this psalm for the captives in Babylon.



Ver. 1. Make a joyful noise unto God,.... The Creator of the ends of the earth; the Provider for all his creatures; and the Dispenser of the blessings of grace, under the Gospel dispensation, to men in all countries. The Messiah may well be thought to be intended, since the psalm refers to Gospel times; who is God over all, blessed for ever; to whom a joyful noise, shouts, and acclamations, are to be made by all his subjects, true believers in him, in all lands, as to their King; see Nu 23:21; who is ascended on high, has led captivity captive; received gifts for then, and gives them to them; is enthroned on his Father's right hand, is crowned with glory and honour, where he reigns, and must reign, till all enemies are put under his feet; when his kingdom will be from sea to sea, and from the river to the ends of the earth: and upon the destruction of his enemies, and the enlargement of his kingdom in the latter day, voices will be heard in heaven, the church; and such joyful noises as are here exhorted and directed to,

Re 19:1. Moreover, such acclamations are suitable to him, as a victorious conqueror; who, at his death, overcame sin, Satan, the world, and death itself; and, by the ministry of the Gospel, went forth conquering, and to conquer; and has subdued many people in all nations, and caused his ministers to triumph in him in every place; and who, by his Spirit and grace, still continues to bring souls to a subjection to him, to dispossess Satan from them, to set up his throne in their hearts, and reign there, and to make them more than conquerors through himself that has loved them: of which there will be more numerous instances in the latter day; and all such are under great obligations to make a joyful noise unto him, or to express their joy and thankfulness in loud singing of his praises;



all ye lands; that is, all the inhabitants of the earth, as the Targum; not Judea, to which some restrain it, but the whole earth: for Christ is the Saviour of some, in all countries, of the children of God, that are scattered abroad throughout the whole world, for whom he is a propitiation. The Gospel has been sent to all nations, and preached to every creature; some in all lands have been converted, and made partakers of the blessings and privileges of the Gospel, and therefore have reason to be glad and make a joyful noise; and the more so, inasmuch as they were in a state of great darkness and ignorance before, without Christ, without hope, and without God in the world.





Psalms 66:2



Ver. 2. Sing forth the honour of his name,.... Meaning not any particular names of the Messiah, such as in Isa 9:6; or his name "Jesus", a Saviour; though they are all honourable and glorious, and furnish out sufficient matter for a song: but rather that by which he was made known to the sons of men, his Gospel; see Ac 9:15. Which is a glorious Gospel; the truths of which may be expressed in a song of praise, to the honour and glory of Christ, and to the instruction and profit of men, Col 3:16. Or rather Christ himself is meant; his name often designs himself, Mt 12:21. There that is due unto him, and ought to be given which is done when all divine perfections and works are ascribed to him, divine worship is paid him, and the glory of salvation given him; which may be done in psalms, hymns, and spiritual songs;



make his praise glorious: let the high praises of him be in your mouths; give him, the most excellent praise; praise him in the best manner. This is done when we sing his praise with grace in our hears in exercise; when we with one mind and mouth glorify him; and when we honour him, the Son, as we honour the Father.





Psalms 66:3



Ver. 3. 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;

See Gill on "Ps 18:44"; 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, Php 2:10.



{t} Myhlal wrma "dicite de Deo", Campensis apud Gejerum; and some in Michaelis. {u} arwn "reverendus", Junius & Tremellius. {w} wvxby "mentientur", V. L. Musculus, Montanus; "mendaciter se dedunt", Junius & Tremellius, Piscator, Amama.





Psalms 66:4



Ver. 4. All the earth shall worship thee,.... The Messiah, who is equal with God; the Creator of men; the Redeemer of his people; the Head of the church, and King of saints; their Lord, and therefore to be worshipped; with internal worship, in the exercise of faith, hope, and love; and with external worship, in the word and ordinances, by prayer and praise, public and private. This universal worship, that will be yielded him, will be in the latter day; which shows that this psalm respects those times, when Christ shall be King over all the earth, and his name, worship, and religion, one, Zec 14:9;



and shall sing unto thee; the song of Moses and the Lamb, the Lamb's new song, the song of redeeming grace; which none but the redeemed ever can sing aright, Re 14:3;



they shall sing [to] thy name; or, "they shall", or "let them sing thy name" {x}; thou shall be the subject of their song; thy person, offices, kingdom, grace, and glory: or they shall sing to the honour of thy name, as in Ps 66:2.



Selah; on this word, See Gill on "Ps 3:2".



{x} Kmv wrmzy "cantent nomen tuum", Gejerus; "cantabunt nomen tuum", Michaelis.





Psalms 66:5



Ver. 5. Come and see the works of God,.... Of the Messiah, God manifest in the flesh; those divine works which he did when here on earth; his miraculous works, which were proofs of his deity and Messiahship; his preaching the Gospel, in so divine a manner as never man did; his works of obedience to the law, which were pure and perfect; the everlasting righteousness he wrought out for the justification of his people; and the great work of redemption and salvation finished by him, which none but God could ever have effected. This is an invitation to the inhabitants of all lands, where the Gospel should come with power, to take notice of and consider these works of Christ, and the glory of his might, wisdom, and grace in them, in order to engage them to sing his praise;



[he is] terrible [in his] doing toward the children of men; in his vengeance on the Jews, for disbelieving and rejecting him; in destroying antichrist, and pouring out the vials of his wrath on the antichristian states; and in the everlasting damnation of the wicked. So that as his other works in the former clause design these of grace, this doing of his respects his work, his strange work of judgment on his enemies; on account of which he is terrible to them, and reverenced by his people.





Psalms 66:6



Ver. 6. He turned the sea into dry [land],.... The Red sea, or sea of Zuph, as the Targum; by causing a strong east wind to blow, which made it dry, so that the children of Israel passed through it on dry ground,

Ex 14:21. Or, "he turneth" {y}; for though the allusion is to the making the Red sea dry land, when the Israelites passed through it; yet it refers to something to be done in the times of Christ and the Gospel dispensation. So Christ might be said to do this literally, when he walked upon the sea of Galilee as on dry land, and enabled Peter to do so likewise, Mt 14:25; and figuratively, when he makes his people walk through the sea of this world, and the waters of afflictions in it, without overflowing them. He with them, bears them up, and upholds them with his right hand; so that they pass on, as on dry land, till they come safe to the shores of bliss and happiness;



they went through the flood on foot; or "river" {z}; the river Jordan, as the Targum: for this alludes not to the passage of the Israelites through the sea, but through Jordan, when they entered into the land, of Canaan, Jos 3:17. The words may be rendered, according to Kimchi,



"they shall pass through the river on foot;''



the Targum adds,



"the children of Israel;''



so the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions. Such things are said in prophecy concerning the people of God in future times; see Isa 11:15. So the river Euphrates shall be dried up, to make way for the kings of the east, Re 16:12;



there did we rejoice in him; still alluding to the above cases, when Israel passed through the Red sea, and sung praise to God; and went through Jordan, and set up stones of memorial, Ex 15:1. Or "there shall we rejoice in him": so the Septuagint, Vulgate Latin, Ethiopic, Syriac, and Arabic versions; only the latter reads in the singular, "he shall rejoice." The Targum is,



"I will lead them to the mountain of his holiness, there shall we rejoice in his word:''



in the essential Word, the Messiah, as the saints do rejoice in him in his house, under his word and ordinances; when they see the salvation wrought out by him, and their interest in it; the righteousness he has brought in, and themselves clothed with it; pardon procured by him, and that applied to them; and when they are favoured with a sight of him, and communion with him; so will they rejoice in him when the marriage of the Lamb is come, and the bride is ready; when antichrist shall be destroyed, and they shall have got the victory over him; then they shall stand on the sea of glass, and there shall they sing the song of Moses and of the Lamb, Re 19:7; and when they shall have come through all their difficulties safely to heaven; there shall they rejoice in Christ, and with him to all eternity.



{y} Kph "convertit", V. L. Pagninus, Montanus, &c. {z} rhnb "per fluvium", Gejerus.





Psalms 66:7



Ver. 7. He ruleth by his power forever,.... Christ is the Ruler in Israel, King over his holy hill of Zion; who must reign till all enemies are put under his feet. He rules in the kingdom of nature and providence by his power, and does whatsoever he pleases; nor can any stay his hand. He rules in the kingdom of grace, in the hearts of his people, by his efficacious grace; which makes them willing, in the day of his power, to be subject to him; and in the latter day he will take to himself his great power and reign, when he will be King for ever. His kingdom is an everlasting kingdom, it shall never be subverted nor usurped; nor will he in it be succeeded by another; he will reign to the end of the world, throughout the thousand years, with his saints on earth, and then with them in heaven for evermore. The Targum renders it,



"over the world;''



over the whole world; for Christ will be King over all the earth in the latter day, Zec 14:9;



his eyes behold the nations; the antichristian states. He sees all the idolatry and wickedness committed in them; and his eyes will be as flames of fire to destroy them, when the time is come. The allusion is to God's looking through the pillar of fire and cloud upon the Egyptians in the Red sea, and troubling them, Ex 14:24;



let not the rebellious exalt themselves. That are rebels against Christ, would not have him to reign over them; antichrist, who exalts himself above all that is called God, and all his followers. Or, "they shall not exalt themselves" {a}: or, as the Targum,



"they shall not be exalted in themselves for ever;''



see Re 18:7.



Selah; on this word, See Gill on "Ps 3:2".



{a} wml wmyry la "haudquaquam sese exultabunt", Tigurine version, Musculus, & Gejerus.





Psalms 66:8



Ver. 8. O bless our God, ye people,.... In all countries, that know the Lord and fear him; ascribe blessing, and honour and glory, to Christ our God, on account of his works, actions, perfections, kingdom and power; and because of the destruction of those who are rebels to his government;



and make the voice of his praise to be heard; far and near, in psalms, and hymns, and spiritual songs; by shoutings, and loud acclamations of joy; see Re 19:5; where Christ is called our God, and a like exhortation is made as here.





Psalms 66:9



Ver. 9. Which holdeth our soul in life,.... Or, "putteth our soul in life" {b}, or "among the living", which is not to be understood of infusing a living soul in man, nor of the preservation of natural life, which is common to all men; but of appointing and ordaining them unto eternal life, as the Targum; and of procuring it for them by Christ; and of implanting a principle of spiritual life in them, by his Spirit and grace; and of the preservation of the principle of life, that it be not lost; and of giving them a right and title to eternal life, and that itself: all which are a sufficient reason, and powerful argument, to bless our God, and praise his name. It follows:



and suffereth not our feet to be moved; that is, not to be greatly moved; or if moved so as to slip and fall, yet not so as to fall finally and totally; see Ps 55:22.



{b} Mvh "qui posuit", V. L. Pagninus, Musculus, Vatablus; "ponene", Montanus; "qui ponit", Gejerus, Michaelis.





Psalms 66:10



Ver. 10. For thou, O God, hast proved us,.... And by the experiment found them to be true and faithful; to have the truth of grace, and the root of the matter in them; not reprobate silver, or their grace counterfeit grace; but of the right kind, solid and substantial;



thou hast tried us as silver is tried; in a furnace, where it is put and melted by the refiner, and purified from the dross that attends it. So the Targum,



"thou hast purified us as the silversmith purifieth the silver;''



or tries it by melting and purifying it. Thus the Lord puts his people into the furnace of afflictions, and sits as a refiner and purifier of them; hereby he tries their graces, faith, patience, hope, and love, their principles and their professions; refines their graces, and makes them more bright and illustrious; removes their dross and tin, and reforms their manners; and proves them to be good silver, and approves of them, and esteems them as such, even as his peculiar treasure. From whence it appears, as well as from the following verses, that afflictions are of God; that they are for the good of his people, and not their hurt; like silver they are put into the fire of affliction, not to be destroyed and lost, but to be purged and refined; and that they are not in wrath, but in love: and this, with what follows, may respect the sufferings of the saints under Rome, Pagan and Papal; when Christ's feet, the members of his mystical body, were like unto fine brass, as if they burned in a furnace; when their graces were tried, their works were known, and their persons proved and approved, Re 1:15; see Zec 13:9.





Psalms 66:11



Ver. 11. Thou broughtest us into the net,.... That is, suffered them to be taken in the net of wicked men, which they laid and spread for them; whereby they were drawn either into bad principles or bad practices, or into ruinous circumstances; though the Lord does not leave his own people there, but breaks the net or snare, sooner or later, and they escape; see Ps 9:15. Jarchi interprets it of a strait place, as in a prison; and which has often been literally true of the people of God, into which, though they have been cast by Satan, or by men instigated by him, yet, because permitted by the Lord, it is ascribed to him, Re 2:10;



thou laidst affliction upon our loins: the Targum renders it "a chain": the word signifies anything that is binding and pressing; it seems to be a metaphor taken from the binding of burdens upon the backs of any creatures. Afflictions often lie heavy upon the saints, are very close upon them, and press them sore, even, as they sometimes think, beyond measure; though the Lord supports them, and will not suffer them to sink under them.





Psalms 66:12



Ver. 12. Thou hast caused men to ride over our heads,.... Jarchi and Kimchi interpret it of the kings and nations of the world ruling over Israel; and may very well design the Heathen powers and antichristian states tyrannizing over Christian people. The word in the original text is singular, "a man" {c}, a frail mortal man; and may be understood of the man of sin and son of perdition; who rides upon the heads of men, exalts himself above all that is called God, and has exercised dominion over the saints in a most lawless and tyrannical manner. Vitringa, on

Isa 43:2 interprets it of Antiochus Epiphanes, who was a type of antichrist, and supposes the following clause to refer to the persecution of the church in his time. The Targum renders it, "a lord of rebuke"; that is, either one worthy of rebuke, as antichrist is; or one that gives rebukes, delivers out anathemas and excommunications, as he does: though some translate the words of the Targum, "lords of usury", or "usurers"; a title not unfit for the creatures of antichrist;



we went through fire and through water; through afflictions, compared to fire and water; through fiery trials and overwhelming providences, though not destroyed by them, because the Lord was with them; see

Isa 43:2; therefore they are said to go through them, not to abide in them; nor to sink under them, and perish by them: they went cheerfully through them for Christ's sake, even the greatest hardships and difficulties, which this phrase may be expressive of. It may have a particular reference to the sufferings of the saints in Gospel times; to the burning of the martyrs with fire and faggot, who, like Elijah, went up to heaven in a fiery chariot; and to the flood of waters cast out after the woman, the church, by the dragon; see Re 1:15;



but thou broughtest us out into a wealthy [place]; the Targum is, into largeness; or into a large place; see Ps 18:19. This may intend either the state of the church upon the Reformation, or rather as it will be in the latter day glory; when there will be a large spread of the Gospel, and of the interest of Christ, everywhere; when the church will be enlarged with converts, and the members of it with the gifts and graces of the Spirit; and which will be a state of great liberty and freedom in the worship of God, both inward and outward. The Septuagint version renders it, "into refreshment": so the Tigurine version, and Piscator; as those times will be times of refreshing from the presence of the Lord, which will be everywhere among his people, in his word and ordinances, and to a great degree; see Ac 3:19. The Arabic version, "unto rest"; from adversity, from persecution; for, after this state takes place, there will be no more persecution; no more fines, imprisonment, racks, and torturing deaths, for the sake of Christ and his Gospel. The word used signifies a well watered place {d} or land; such as was the land of Canaan, De 8:7; and such will be the state of the church in the latter day: the Spirit will be poured down like floods of water upon the dry ground; the doctrines of the Gospel will drop as the rain, and as showers upon the grass: the ordinances of it will be as green pastures beside the still waters; and every believer will be as a watered garden, whose springs fail not; it will be a time of great plenty and prosperity in spiritual things. Ainsworth renders it, "to an abundant place"; so Gejerus: a place abounding with all good things: a "wealthy" one, as we translate it. And even in a literal sense this will be the wealthy time of the church; when kings shall come into it, and bring their riches and honour there, and use them for the good of it, Isa 49:23; and then also will the saints be enriched with every gift, and be rich in grace and in all good works.



{c} vwna "hominem", Pagninus, Montanus. {d} hywrl "ad irrignam", Pagninus, Montanus.





Psalms 66:13



Ver. 13. I will go into thy house with burnt offerings,.... The psalmist here represents the saints and faithful in those times, who being delivered out of all their troubles, and brought into a large, free, plentiful, and comfortable condition, will come together into the place of public worship, and there unite in their sacrifices of praise to God; will come and present themselves as a whole burnt offering to the Lord; will come with hearts inflamed with love to God and one another, which is more than all whole burnt offerings and sacrifices,

Mr 12:33;



I will pay thee my vows; thanksgivings promised in time of distress, as follows; see Ps 50:14.





Psalms 66:14



Ver. 14. Which my lips have uttered,.... Or "opened" {e}; publicly and distinctly declared, and from which there is no going back; see

Jud 11:33;



and my mouth hath spoken when I was in trouble; this refers to the time when the people of God were under antichristian tyranny and bondage; and when they vowed and promised, that, if the Lord would deliver them, they would give him all praise and glory.



{e} wup "aperuerunt", Pagninus, Montanus, Vatablus, Gejerus.





Psalms 66:15



Ver. 15. I will offer unto thee burnt sacrifices of fatlings,.... Of the fattest of the flock; that is, of the best; such as Abel offered, Ge 4:4;



with the incense of rams; or "rams with incense" {f}; the Targum is,



"with sweet incense, the sacrifice of rams;''



Kimchi interprets it of incense of the fat of rams.



I will offer bullocks with goats; he proposed to offer all kind of offerings, to show gratitude and thankfulness for the favours received; by all which are meant the calves, or fruit of the lips, the sacrifices of praise, thanksgiving to God, in the name of the whole church and people of God; see Re 19:1.



Selah; on this word, See Gill on "Ps 3:2".



{f} Mylya trjp Me "arietes cum incenso", Gejerus; so Campeusis in ibid.





Psalms 66:16



Ver. 16. Come [and] hear, all ye that fear God,.... Who have a reverential affection for him, and by whom he is worshipped and served with reverence and godly fear; these have good things done for themselves, and will glorify God for what he does for others: these know the nature, worth, and value of the good things the Lord does for the souls of men, and hear them with pleasure and profit; when to tell them to others is casting pearl before swine, and giving that which is holy to dogs; and therefore only such as fear the Lord are called upon to come and hear what follows. Jarchi interprets this character of proselytes; see Ac 13:26;



and I will declare what he hath done for my soul: not what he had done for God, or offered unto him, or suffered for his sake; nor what God had done for his body in the make and preservation of it; but what he had done for his soul, and the salvation of that: what God the Father had done in setting him apart for himself; in making a sure, well ordered, and everlasting covenant with him in Christ; in blessing him with all spiritual blessings in him; in providing for the redemption of his soul by him; in pardoning his sins, justifying his person, adopting him into his family, and regenerating, quickening, and sanctifying him: also what God the Son had done for him; in engaging to assume a true body and a reasonable soul on his account; and to make that soul an offering for his sin, and thereby obtain for him eternal redemption, even the salvation of his immortal soul: likewise what God the Spirit had done for him; in quickening and enlightening his soul; in implanting principles of grace and holiness in it; in showing Christ unto him, and bringing near his righteousness, and leading him to him for salvation and eternal life; in applying exceeding great and precious promises to him, and remembering to him such on which he had caused him to hope; in delivering him out of temptation and troubles, and in carrying on the work of his grace in him hitherto: these are things that are not to be concealed in a man's breast, but to be told to the church and people of God, to their joy and comfort, and to the glory of divine grace; see Mr 5:19.





Psalms 66:17



Ver. 17. I cried unto him with my mouth,.... Crying designs prayer, and supposes distress; and crying with the mouth denotes vocal, ardent, and fervent prayer;



and he was extolled with my tongue: at the same time the psalmist prayed for deliverance out of his distresses, he praised God for the mercies he had received: and did, as the Apostle Paul directs, make known his requests with thanksgiving, Php 4:6; or "he was exalted under my tongue" {g}; that is, in his heart, as some interpret it; his heart and his mouth went together; and out of the abundance of his heart his tongue spoke of the goodness, kindness, and mercy of God to him. The Targum is,



"and his promise was under my tongue;''



and so he was very different from a wicked man, who keeps iniquity under his tongue, as a sweet morsel, Job 20:12.



{g} ynwvl txt "sublingua mea", Montanus, Tigurine version, Vatablus, Musculus, Cocceius, Gejerus, Michaelis.





Psalms 66:18



Ver. 18. If I regard iniquity in my heart,.... There was iniquity in his heart, as there is in every good man's heart, and a great deal too; it is full of it; and it should be regarded in some sense, so as to guard against it, and pray to be kept from it, that it may not break forth into action; and so as to loath it, abhor it, and be humbled for it; but not so as to nourish and cherish it, to take delight and pleasure in it: or "if I look upon it" {h}, as it may be rendered; that is, with approbation of it, and satisfaction in it, and ordered his conversation according to it; or acted the deceitful and hypocritical part in prayer; or had any evil intention in his petitions, to consume on his lusts what he asked for;



the Lord will not hear [me]; for the Lord hears not sinners that delight in sin, and live in it; neither profane sinners nor hypocrites; see Joh 9:31.



{h} ytyar Ma "si vidi", Pagninus, Montanus; "si aspexi", V. L. "si conspexi", Gejerus.





Psalms 66:19



Ver. 19. [But] verily God hath heard [me],.... So that it was a plain case that he had not regarded iniquity in his heart; had not lived a vicious course of life, nor was an hypocrite; otherwise God would not have heard his prayer; whereas he had, and which is confirmed in the following clause;



he hath attended to the voice of my prayer; which is an instance of the grace and condescension of God, and showed in what high favour the psalmist was with the Lord, and what regard he had unto him; and therefore could not be the man his enemies represented him to be.





Psalms 66:20



Ver. 20. Blessed [be] God, which hath not turned away my prayer,.... Has not been angry against it, shut it out, or covered himself with a cloud that it might not pass through, which sometimes saints have complained of, Ps 80:4; but graciously heard and received it;



nor his mercy from me; for that endures for ever, and is from everlasting to everlasting on them that fear the Lord, Ps 103:17; all which require thankfulness and praise, which is here given.

 

John Gill's Exposition of the Entire Bible.

Psalms 67:1



INTRODUCTION TO PSALM 67



To the chief Musician on Neginoth, A Psalm [or] Song. According to the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions, this psalm is a psalm of David; and very probably it was written by him, since the spirit and language of it agree with that sweet singer of Israel, though his name is not in the title; wherefore Aben Ezra says, we know not who composed it: and so the inscription of the Syriac version pronounces the same uncertain; which adds,



"the people sung it when they brought David over Jordan;''



meaning after Absalom's rebellion was over, 2Sa 19:41; but what follows better expresses the occasion and intent of it;



"but to us it intimates a prophecy in it concerning the calling of the Gentiles, and the preaching of the apostles; likewise concerning the judgments of the Lord:''



and it seems indeed to breathe out the desires of the church after the coming of Christ, and spiritual blessings by him, and the spread of the Gospel among the Gentiles, as what would bring forth much fruit in the earth, and be the occasion of great joy. The ancient Jews {i} apply it

abl dytel, "to future time"; the world to come, the times of the Messiah: and Kimchi understands it of the gathering of the present captivity when the Messiah comes, and of the destruction of Gog and Magog. Of the word "neginoth", See Gill on "Ps 4:1", title.



{i} Debarim Rabba, s. 1. fol. 233. 4. Yalkut Simeoni in loc.



Ver. 1. God be merciful unto us, and bless us,.... That is, God, of his unmerited mercy, of his rich grace and free favour, bless us with the coming of his Son, the promised seed, in whom all nations are to be blessed; and with the blessings of peace, pardon, and righteousness in him; all which with him spring from the tender mercy of God, the riches of his grace, and his great love; than which nothing could be more desirable to the Old Testament saints, who were shut up under the law, until faith came; and though children, they differed nothing from servants, being in a state and under a spirit of bondage: for the psalmist seems to represent the whole church under that dispensation: some understand the words as a prophecy, expressing the certainty of what would be; and, as the words may be rendered, "God will be merciful", or "gracious to us {k}, and he will bless us"; as he has promised to do;



[and] cause his face to shine upon us; that is, grant his gracious presence, and the discoveries of his love; that he would favour with communion with himself through Christ, and a greater knowledge of him in him; or that he would cause him, who is his face, his image, the brightness of his glory, to appear and shine forth; the great light, the sun of righteousness, and dayspring from on high, that was to arise and shine upon the people of God. The Targum is,



"and cause the splendour of his face to shine with us always;''



there seems to be some reference to the high priest's form of blessing in Nu 6:24.



Selah; on this word, See Gill on "Ps 3:2".



{k} wnnxy "miserebitur", Gejerus, Schmidt.





Psalms 67:2



Ver. 2. That thy way may be known upon earth,.... God's way and method of grace, in the salvation of sinners; the contrivance of it in Christ, the impetration of it by him, and the application of it by his Spirit; and the way of sinners to him through Christ, the way, the truth, and the life, the new and living way to the Father; and the way of life and salvation, which is grace, and by Christ alone; and the Gospel which points out this way, and is itself called the way of God, Ac 18:25; together with the ordinances of it, which are ways of pleasantness, and paths of peace; all this was made known by the apostles and first preachers of the Gospel; not only in the land of Judea, but throughout the whole earth;



thy saving health among all nations; or "thy salvation"; or "thy Jesus" {l}; whose name signifies a Saviour; and who is the only one, and an able and willing one, and is God's salvation, of his appointing, promising, and sending; salvation is by him, and by him only; he came to obtain it, and he is the author of it; health is also by him, he is the physician of souls, and his blood the balm that cures every disease; so that he is the Saviour, salvation, and saving health, to his people; this was unknown to the nations of the world until the Gospel came among them, until the grace of God bringing this salvation appeared unto them, and shone upon them, Tit 2:11.



{l} Ktewvy "salutem tuam", Pagninus, Montanus, &c. "i.e. salvatorem cujus nomen erit Jesus", Gejerus.





Psalms 67:3



Ver. 3. Let the people praise thee, O God,.... Let them have occasion to praise God, the people of the Jews, for the mission of Christ, and for the blessings of grace and peace with him;



let all the people praise thee; all the nations of the world, for making known the way of life and grace, and the saving health or salvation of God unto them: the word used signifies to "confess" {m}; and so the Targum,



"the people shall confess before thee, O God; all the people shall confess before thee;''



that is, shall confess their sins, being made sensible of them; and confess the true and living God, turning from their idols to serve him; and Christ to be the only Saviour and Redeemer, being now made known unto them, through the preaching of the Gospel.



{m} Kwdwy "confiteantur", V. L. Pagninus, Montanus, &c.





Psalms 67:4



Ver. 4. O let the nations be glad and sing for joy,.... As they were glad, and did sing for joy, and glorified God, when Christ was made known, and the Gospel was preached unto them, Ac 8:5.



for thou shalt judge the people righteously; meaning not the people of the world at the last day, at the general judgment, which will be a righteous one; when God will judge the world in righteousness, according to the strict rules of justice and equity, by him whom he has ordained, Ps 96:1; but either the righteous judgment which will be executed on the enemies of Christ's church and people; particularly on antichrist, which will be matter of great joy,

Re 19:1; and Kimchi interprets it of the judgment of the nations which shall come with Gog and Magog; or else the judging and vindicating the Lord's own people, defending their cause, righting their wrongs, and suffering no weapon to prosper against them;



and govern the nations upon earth; or "lead [them]" {n}; not to punishment, as Kimchi, who interprets this clause as the other; but by his grace and Spirit, into the knowledge of his way, and saving health; or as a shepherd leads his flock into green pastures, and beside the still waters; or as a king leads and governs his people, as David guided the people of Israel, with the skilfulness of his hands; so Christ leads and governs his people, protects and defends them, holds them by his right hand, guides them with his counsel, and then receives them to glory; see Ps 23:2.



Selah; on this word, See Gill on "Ps 3:2".



{n} Mxnt "duces eas", Montanus; "deduces", Junius & Tremellius, Cocceius; "deducis", Piscator.





Psalms 67:5



Ver. 5. Let the people praise thee, O God; let all the people praise thee. See Gill on "Ps 67:3". This is repeated from that preceding verse to show the earnest desire of the church that it might be so; or that there might be an occasion for it; the ardour of her mind, and fervency of her petitions, and how much she was solicitous for the praise and glory of God; or to declare the certainty of it, she most strongly believing that so it would be; as the Targum, "the people shall confess", &c. because of a new favour to be enjoyed, mentioned in Ps 67:6.





Psalms 67:6



Ver. 6. [Then] shall the earth yield her increase,.... Not literally the land of Israel, as in some copies of the Targum, and as Kimchi interprets it; see Le 26:3; but mystically and spiritually the church of God in the times of the Messiah, Eze 34:23; the word of God preached in the world is the seed sown in it; converts to Christ are the increase or fruit of it; and the church is God's husbandry, where it is yielded or brought forth; and this increase is of God, and is owing to the efficacy of his grace attending the ministration of the word, 1Co 3:6; it had its accomplishment in part in the first times of the Gospel, when it was preached by the apostles throughout the earth, and brought forth fruit everywhere, Col 1:5; and has been fulfilling more or less ever since, and will appear more abundantly in the latter day; a large increase and a plentiful harvest of souls shall be brought in, both Jews and Gentiles: or this may be understood of the fruitfulness of believers in Christ, who may be called "earth", because of their common original from the earth with the rest of mankind; because they are inhabitants of the earth; and because they have earthly as well as heavenly principles in them; but more especially because they are the good ground on whom the seed of the word falls and becomes fruitful; or are the earth which drinks in the rain of the Gospel, and of grace, and brings forth fruit meet for them, by whom it is dressed, and receives blessing of God, Mt 13:23; these yield the fruits of the Spirit, increase in grace, and abound in the exercise of it; bring forth fruits meet for repentance, being filled with the fruits of righteousness by Christ; for the increase and fruit yielded by them are owing to the grace of God, to their grafting into Christ the vine, and to the influence of the blessed Spirit. Some of the ancients understand this of the incarnation of Christ; see

Ps 85:11; then "the earth" is the Virgin Mary, who was, as to her original, of the earth, earthly; of whose earthly substance Christ took flesh, and is called the fruit of her womb; yea, the fruit of the earth, Lu 1:42; for though he is the Lord from heaven, as to his divine nature, and came down from thence, not by change of place, but by assumption of nature; yet, as to his human nature, he was made of a woman, and is the seed of the woman, the promised seed, in whom all nations of the earth were to be blessed; and it here follows:



[and] God, [even] our own God, shall bless us; not as the God of nature and providence only; but as the God of grace, as a covenant God in Christ, in which sense he is peculiarly his people's own God, so as he is not others; and as such he blesses them with all spiritual blessings in Christ: or the repetition of the word "God", with the affix "our own", may denote the certainty of the divine blessing, the assurance had of it, and the great affection of the persons that express it: and some think, because the word is repeated three times in this verse and Ps 68:7, respect is had to the trinity of Persons in the Godhead; God the Father blesses his people in Christ with the blessings of justification, pardon, adoption, and eternal life: the Son, who is Immanuel, God with us, God in our nature, our own God, God manifest in the flesh; he blesses with the same blessings of grace, peace, and eternal happiness; he was raised up of God as man and Mediator, and sent to bless his people, Ac 3:26.





Psalms 67:7



Ver. 7. God shall bless us,.... The Holy Spirit blesses with regenerating and renewing grace; with faith, comfort, joy and peace, by shedding abroad in the heart the love of the Father and the Son; by applying precious promises; by testifying adoption; by making meet for heaven and happiness, and working up for the selfsame thing eternal glory;



and all the ends of the earth shall fear him; the one God, Father, Son, and Spirit, the object of religious fear, internal and external; for this includes the exercise of that inward grace of filial fear, and the performance of all divine worship, public and private; and which in the latter day will be found among Jews and Gentiles, in all the inhabitants of the earth, even to the ends of it, Ho 3:5.

 

John Gill's Exposition of the Entire Bible.

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