Psalmen 66:2 Kommentar

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.

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 Act 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, Mat 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.

"But play ye to His name" [Psalm 66:2]. What has he said? By you "playing" let His name be blessed. But what it is to "play"? To play is also to take up an instrument which is called a psaltery, and by the striking and action of the hands to accompany voices. If therefore ye jubilate so that God may hear; play also something that men may both see and hear: but not to your own name....For if for the sake of yourselves being glorified ye do good works, we make the same reply as He made to certain of such men, "Verily I say unto you, they have received their reward:" [Matthew 6:2] and again, "Otherwise no reward ye will have with your Father that is in Heaven." [Matthew 6:1] You will say, ought I, then, to hide my works, that I do them not before men? No. But what says He? "Let your works shine before men." In doubt then I shall remain. On one side You say to me, "Take heed that you do not your righteousness before men:" on the other side You say to me, "Let your good works shine before men;" what shall I keep? What do? What leave undone? A man can as well serve two masters commanding different things as one commanding different things. I command not, says the Lord, different things. The end observe, for the end sing: with what end you do it, see thou. If for this reason you do it, that you may be glorified, I have forbidden it: but if for this reason, that God may be glorified, I have commanded it. Play therefore, not to your own name, but to the name of the Lord your God. Play ye, let Him be lauded: live ye well, let Him be glorified. For whence have ye that same living well? If for everlasting ye had had it, you would never have lived ill; if from yourselves ye had had it, you never would have done otherwise than have lived well. "Give glory to His praise." Our whole attention upon the praise of God he directs, nothing for us he leaves whence we should be praised. Let us glory thence the more, and rejoice: to Him let us cleave, in Him let us be praised. You heard when the Apostle was being read, "See ye your calling, brethren, how not many wise after the flesh, not many mighty, not many noble, but the foolish things of the world God has chosen to confound the wise." [1 Corinthians 1:26-27] ...But the Lord chose afterwards orators also; but they would have been proud, if He had not first chosen fishermen; He chose rich men; but they would have said that on account of their riches they had been chosen, unless at first He had chosen poor men: He chose Emperors afterwards; but better is it, that when an Emperor has come to Rome, he should lay aside his crown, and weep at the monument of a fisherman, than that a fisherman should weep at the monument of an Emperor. "For the weak things of the world God has chosen to confound the strong," etc. [1 Corinthians 1:27] ...And what follows? The Apostle has concluded, "That there might not glory before God any flesh." See ye how from us He has taken away, that He might give glory: has taken away ours, that He might give His own; has taken away empty, that He might give full; has taken away insecure, that He might give solid....

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."

his name--as in Psa 29:2. make his praise glorious--literally, "place honor, His praise," or, "as to His praise"; that is, let His praise be such as will glorify Him, or, be honorable to Him.