Psalm 66:6 Komentář

This is a thanksgiving-psalm, and it is of such a general use and application that we need not suppose it penned upon any particular occasion. All people are here called upon to praise God, I. For the general instances of his sovereign dominion and power in the whole creation (Psa 66:1-7). II. For the special tokens of his favour to the church, his peculiar people (Psa 66:8-12). And then, III. The psalmist praises God for his own experiences of his goodness to him in particular, especially in answering his prayers (Psa 66:13-20). If we have learned in every thing to give thanks for ancient and modern mercies, public and personal mercies, we shall know how to sing this psalm with grace and understanding. To the chief musician. A song or psalm.

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 Psa 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 Psa 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.

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, Exo 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, Mat 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, Rev 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, Exo 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, Rev 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) "convertit", V. L. Pagninus, Montanus, &c. (z) "per fluvium", Gejerus.

Wherefore what has He done by the terror of His counsel? He has turned the sea into dry land. For this follows, "That has turned the sea into dry land" [Psalm 66:6]. A sea was the world, bitter with saltness, troubled with tempest, raging with waves of persecutions, sea it was: truly into dry land the sea has been turned, now there thirsts for sweet water the world that with salt water was filled. Who has done this? He "that has turned the sea into dry land." Now the soul of all the Gentiles says what? "My soul is as it were land without water to You." "That has turned the sea into dry land. In the river they shall pass over on foot." Those same persons that have been turned into dry land, though they were before sea, "in the river on foot shall pass over." What is the river? The river is all the mortality of the world. Observe a river: some things come and pass by, other things that are to pass by do succeed. Is it not thus with the water of a river, that from earth springs and flows? Every one that is born must needs give place to one going to be born: and all this order of things rolling along is a kind of river. Into this river let not the soul greedily throw herself, let her not throw herself, but let her stand still. And how shall she pass over the pleasures of things doomed to perish? Let her believe in Christ, and she will pass over on foot: she passes over with Him for Leader, on foot she passes over.

Then [Symmachus] outlines what was done of old. "He turns the sea into dry land; they will cross the river on foot." The tense has been changed here: he spoke of the past as future, whereas the others retained the tense, Symmachus saying, "He turned the sea into dry land, they crossed the river on foot." This is the God, he is saying, who will grant us salvation as well, who of old divided sea and river, and bade our forebears cross without risk and accords the nations the crossing that they make when through the washing of regeneration they are reformed. In other words, just as at that time through the hand of the mighty Moses he divided the Red Sea at this point, … so now as well through the hand of the priests he renews the people who believe in Christ, while submerging in figure Pharaoh with his chariots—that is, the devil with his desires (the initiated know what I mean).

The writer invites all men to unite in praise, cites some striking occasions for it, promises special acts of thanksgiving, and celebrates God's great mercy. (Psa. 66:1-20) Make . . . noise--or, "Shout."