Exegetical and Hermeneutical Commentary of Psalms 66:8
O bless our God, ye people, and make the voice of his praise to be heard:
8. ye people ] Ye peoples (R.V.). The nations, not Israel, are still addressed. Conscious of Israel’s mission to the world, the Psalmist can call upon them to give thanks for Israel’s preservation to fulfil its work for them.
Fuente: The Cambridge Bible for Schools and Colleges
8 12. A renewed call to the nations to praise God for His deliverance of Israel from dangers which menaced the very existence of the nation.
Fuente: The Cambridge Bible for Schools and Colleges
O bless our God, ye people – That is, particularly the people of the nation; the Hebrew people. The call here to praise or bless God is on account of some special benefit which had been conferred on them, and which is referred to more particularly in the following verses. It was his gracious interposition in the time of danger, by which they were delivered from their foes, Psa 66:11-12.
And make the voice of his praise to be heard – Let it be sounded out afar, that it may be heard abroad.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. O bless our God] Who have so much cause as you to sing praises to the Lord? Hear what he has done for you:
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Ye people of other nations, that have served or yet do serve other gods.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8, 9. Here is, perhaps, cited acase of recent deliverance.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
The character of the event by which the truth has been verified that the God who redeemed Israel out of Egypt still ever possesses and exercises to the full His ancient sovereign power, is seen from this reiterated call to the peoples to share in Israel’s Gloria. God has averted the peril of death and overthrow from His people: He has put their soul in life ( , like in Psa 12:6), i.e., in the realm of life; He has not abandoned their foot to tottering unto overthrow (mowT the substantive, as in Psa 121:3; cf. the reversed construction in Psa 55:23). For God has cast His people as it were into a smelting-furnace or fining-pot in order to purify and to prove them by suffering; – this is a favourite figure with Isaiah and Jeremiah, but is also found in Zec 13:9; Mal 3:3. Eze 19:9 is decisive concerning the meaning of , where signifies “to bring into the holds or prisons;” besides, the figure of the fowling-net (although this is also called as well as ) has no footing here in the context. (vid., Psa 18:3) signifies specula, and that both a natural and an artificial watch-post on a mountain; here it is the mountain-hold or prison of the enemy, as a figure of the total loss of freedom. The laying on of a heavy burden mentioned by the side of it in Psa 66:11 also accords well with this. , a being oppressed, the pressure of a burden, is a Hophal formation, like , a being spread out, Isa 8:8; cf. the similar masculine forms in Psa 69:3; Isa 8:13; Isa 14:6; Isa 29:3. The loins are mentioned because when carrying heavy loads, which one has to stoop down in order to take up, the lower spinal region is called into exercise. is frequently (Psa 9:20., Psa 10:18; Psa 56:2, Isa 51:12; 2Ch 14:10) the word used for tyrants as being wretched mortals, perishable creatures, in contrast with their all the more revolting, imperious, and self-deified demeanour. God so ordered it, that “wretched men” rode upon Israel’s head. Or is it to be interpreted: He caused them to pass over Israel (cf. Psa 129:3; Isa 51:23)? It can scarcely mean this, since it would then be in dorso nostro , which the Latin versions capriciously substitute. The preposition instead of is used with reference to the phrase : sitting upon Israel’s head, God caused them to ride along, so that Israel was not able to raise its head freely, but was most ignominiously wounded in its self-esteem. Fire and water are, as in Isa 43:2, a figure of vicissitudes and perils of the most extreme character. Israel was nigh to being burnt up and drowned, but God led it forth , to an abundant fulness, to abundance and superabundance of prosperity. The lxx, which renders (Jerome absolutely: in refrigerium ), has read ; Symmachus, , probably reading (Psa 119:45; Psa 18:20). Both give a stronger antithesis. But the state of straitness or oppression was indeed also a state of privation.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Saints Exhorted to Praise God. | |
8 O bless our God, ye people, and make the voice of his praise to be heard: 9 Which holdeth our soul in life, and suffereth not our feet to be moved. 10 For thou, O God, hast proved us: thou hast tried us, as silver is tried. 11 Thou broughtest us into the net; thou laidst affliction upon our loins. 12 Thou hast caused men to ride over our heads; we went through fire and through water: but thou broughtest us out into a wealthy place.
In these verses the psalmist calls upon God’s people in a special manner to praise him. Let all lands do it, but Israel’s land particularly. Bless our God; bless him as ours, a God in covenant with us, and that takes care of us as his own. Let them make the voice of his praise to be heard (v. 8); for from whom should it be heard but from those who are his peculiar favourites and select attendants? Two things we have reason to bless God for:–
I. Common protection (v. 9): He holdeth our soul in life, that it may not drop away of itself; for, being continually in our hands, it is apt to slip through our fingers. We must own that it is the good providence of God that keeps life and soul together and his visitation that preserves our spirit. He puts our soul in life, so the word is. He that gave us our being, by a constant renewed act upholds us in our being, and his providence is a continued creation. When we are ready to faint and perish he restores our soul, and so puts it, as it were, into a new life, giving new comforts. Non est vivere, sed valere, vita–It is not existence, but happiness, that deserves the name of life. But we are apt to stumble and fall, and are exposed to many destructive accidents, killing disasters as well as killing diseases, and therefore as to these also we are guarded by the divine power. He suffers not our feet to be moved, preventing many unforeseen evils, which we ourselves were not aware of our danger from. To him we owe it that we have not, long ere this, fallen into endless ruin. He will keep the feet of his saints.
II. Special deliverance from great distress. Observe,
1. How grievous the distress and danger were, Psa 66:11; Psa 66:12. What particular trouble of the church this refers to does not appear; it might be the trouble of some private persons or families only. But, whatever it was, they were surprised with it as a bird with a snare, enclosed and entangled in it as a fish in a net; they were pressed down with it, and kept under as with a load upon their loins, v. 11. But they owned the hand of God in it. We are never in the net but God brings us into it, never under affliction but God lays it upon us. Is any thing more dangerous than fire and water? We went through both, that is, afflictions of different kinds; the end of one trouble was the beginning of another; when we had got clear of one sort of dangers we found ourselves involved in dangers of another sort. Such may be the troubles of the best of God’s saints, but he has promised, When thou passest through the waters, through the fire, I will be with thee, Isa. xliii. 1. Yet proud and cruel men may be as dangerous as fire and water, and more so. Beware of men, Matt. x. 17. When men rose up against us, that was fire and water, and all that is threatening (Psa 124:2; Psa 124:3; Psa 124:4), and that was the case here: “Thou hast caused men to ride over our heads, to trample upon us and insult over us, to hector and abuse us, nay, and to make perfect slaves of us; they have said to our souls, Bow down, that we may go over,” Isa. li. 23. While it is the pleasure of good princes to rule in the hearts of their subjects it is the pride of tyrants to ride over their heads; yet the afflicted church in this also owns the hand of God: “Thou hast caused them thus to abuse us;” for the most furious oppressor has no power but what is given him from above.
2. How gracious God’s design was in bringing them into this distress and danger. See what the meaning of it is (v. 10): Thou, O God! hast proved us, and tried us. Then we are likely to get good by our afflictions, when we look upon them under this notion, for then we may see God’s grace and love at the bottom of them and our own honour and benefit in the end of them. By afflictions we are proved as silver in the fire. (1.) That our graces, by being tried, may be made more evident and so we may be approved, as silver, when it is touched and marked sterling, and this will be to our praise at the appearing of Jesus Christ (1 Pet. i. 7) and perhaps in this world. Job’s integrity and constancy were manifested by his afflictions. (2.) That our graces, by being exercised, may be made more strong and active, and so we may be improved, as silver when it is refined by the fire and made more clear from its dross; and this will be to our unspeakable advantage, for thus we are made partakers of God’s holiness, Heb. xii. 10. Public troubles are for the purifying of the church, Dan 11:35; Rev 2:10; Deu 8:2.
3. How glorious the issue was at last. The troubles of the church will certainly end well; these do so, for (1.) The outlet of the trouble is happy. They are in fire and water, but they get through them: “We went through fire and water, and did not perish in the flames or floods.” Whatever the troubles of the saints are, blessed be God, there is a way through them. (2.) The inlet to a better state is much more happy: Thou broughtest us out into a wealthy place, into a well-watered place (so the word is), like the gardens of the Lord, and therefore fruitful. God brings his people into trouble that their comforts afterwards may be the sweeter and that their affliction may thus yield the peaceable fruit of righteousness, which will make the poorest place in the world a wealthy place.
Fuente: Matthew Henry’s Whole Bible Commentary
8 Bless our God, O ye people! Although calling upon all, without exception, to praise God, he refers particularly to some Divine interposition in behalf of the Church. He would seem to hint that the Gentiles were destined, at a future period, to share the favor now exclusively enjoyed by God’s chosen people. In the meantime, he reminds them of the signal and memorable nature of the deliverance granted, by calling upon them to spread abroad the fame of it. Though he speaks of the Jewish people as having been brought unto life, (an expression intended to denote deliverance of a more than ordinary kind,) this means that they had been preserved from approaching danger rather than recovered from a calamity which had actually overtaken them, It is said that their feet had not been suffered to fall, which implies, that, through seasonable help which they had received, they had not fallen, but stood firm. The Psalmist, however, does not take occasion, from the evil having been anticipated and averted, to undervalue it. As they had been preserved safe by an interposition of Divine goodness, he speaks of this as tantamount to having been brought or restored to life.
Fuente: Calvin’s Complete Commentary
8. Bless our God, ye people The second strophe is here introduced by a call to the Church. “People” stands for the covenant people Israel, the Church, as “nations” does for Gentiles, Psa 66:7; and “all ye lands,” “all the earth,” and “children of men” do for the same, Psa 66:1; Psa 66:4-5. ]n the former verses he speaks of “God,” now he speaks of “our God.” Hitherto he has warned haughty kings and nations, now he invites them to spiritual worship.
Fuente: Whedon’s Commentary on the Old and New Testaments
d). The Nations Are To Take Note Of The Wonderful Deliverance From A Disastrous Experience That His People Have Experienced ( Psa 66:8-12 ).
The words that follow indicate some special trial that His people had faced. Whilst it is possible that these words reflect the Exile, with the people seeing themselves as a continuing unity so that what some suffer their descendants suffer with them, it is more natural to see the words as the expression of people who have themselves gone through deep trial and have themselves been delivered. This would point to some experience like that of the deliverance of Jerusalem from the Assyrians (2Ki 18:13 ff.; Isaiah 36-37). It is probable therefore that we are to see in this Psalm an expression of worship in the days of Hezekiah, when the Assyrians withdrew from the siege of Jerusalem, with Hezekiah playing a prominent role. For us it is an assurance that, although He might allow His true people to go through fire and water, He will in the end bring them through into a place of abundance.
Psa 66:8
‘Oh bless our God, you peoples,
And make the voice of his praise to be heard,
This part opens with this call to give praise and worship to God, which will be immediately followed by an explanation as to why this call to praise God is expressed. All peoples are called on to ‘bless God’ (offer Him praise and worship) and to make the sound of their praise heard.
Psa 66:9
Who holds our person in life,
And does not allow our feet to be moved.’
And the reason for such praise is that God maintains their lives, not allowing them to be tossed aside. He keeps them alive in dire situations and establishes their way. And there had been no situation more dire than that when the Assyrians surrounded Jerusalem, bent on great slaughter once Jerusalem surrendered. (A city which surrendered immediately was usually treated leniently, but once it had shown stubborn resistance it was seen as deserving wholesale slaughter – see Deu 20:10-14).
Psa 66:10
‘For you, O God, have put us to the test,
You have tried us, as silver is tried.’
The first illustration is that of metal tested for purity in the fire (compare Psa 17:3; Psa 26:2; Pro 17:3; Jer 9:7; Zec 13:9; Mal 3:2-3). God is seen as having tested out the trueness and obedience of His people by putting them through great trial.
Psa 66:11
‘You brought us into the net,
You laid a sore burden on our loins.’
The next two illustrations are of being captured in a net (compare Job 19:6), and of having been put through a hard time. They had been free like a bird until they had suddenly found themselves ensnared by the surrounding Assyrian armies. And the consequence had been that life had become hard and difficult, almost too heavy to bear.
Psa 66:12
You caused men to ride over our heads,
We went through fire and through water,
But you brought us out into a wealthy place (‘into abundance’).’
Prior to the siege of Jerusalem Judah as a whole had been trodden down by the Assyrian armies. One by one their great cities had been taken. The land had been trodden underfoot. And they themselves had been mowed down by the advancing Assyrian horsemen. The enemy had ‘ridden over their heads’ as they had yielded before them (compare Isa 51:23). Egyptian and Assyrian inscriptions both depict their victorious chariots riding over their enemies. And as a consequence the people of Judah, had passed through great dangers, ‘through fire and through water’ (compare Isa 43:2). God’s way is never an easy one for His people, because they have to be refined.
But in the end He had brought them out ‘into abundance’, their wealth and freedom restored (in a similar way to Job). This will always be true for His persecuted people, whether it be in this world or the next.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 605
STABILITY THE GIFT OF GOD
Psa 66:8-9. O bless our God, ye people, and make the voice of his praise to be heard; which holdeth our soul in life, and suffereth not our feet to be moved.
THE blessings of Providence, when uninterruptedly continued, are scarcely noticed: it is only when the loss of them has been painfully apprehended, or actually sustained, that we consider how much we were indebted to God for them. What were the particular trials that had been endured by David or the Jewish nation, we cannot precisely determine: but it is evident, that the deliverance vouchsafed to them had made a lively impression on the Psalmists mind [Note: Compare ver. 1, 2. with ver. 1012.]. The words of our text would furnish exceedingly profitable meditations, if we confined them to their primary import; since the preservation of our life and health, amidst the many seen and unseen dangers with which we are surrounded, demands our most grateful acknowledgments. But a subsequent part of the psalm shews clearly that the writer had respect also to spiritual blessings [Note: ver. 16.]; and therefore we shall draw your attention more especially to them; and shew,
I.
What a mercy it is to be upheld in the ways of God
We feel somewhat of the obligation conferred upon us in our first awakening and conversion; but are by no means duly sensible how much we owe to our God for our daily preservation. But we shall learn better to appreciate this mercy if we consider,
1.
To how many snares and dangers we are exposed!
[We have frequent occasion to advert to the temptations with which we are encompassed in the world; and to notice the still greater dangers we experience from the corruptions of our own hearts; and the additional conflicts which we have to sustain with all the powers of darkness. We dwell not therefore so particularly on those things at this time: but rather mention the danger to which we are exposed, even from lawful things. It is not only allowable, but highly proper, to prosecute our worldly callings with diligence; and to cultivate the tenderest regard for our wife or children: yet both the one and the other may engross too much of our hearts, and become hindrances to us in our journey towards heaven. Our food, our sleep, our studies, our recreations, may become snares, if we be not continually on our guard. It is therefore an unspeakable mercy to be upheld in the midst of such manifold temptations.]
2.
How many, in like circumstances with ourselves, have fallen
[We are living in the full enjoyment of divine ordinances, and of whatever can conduce to the welfare of our souls. But are we therefore secure? Look back to the apostolic age: see how many then were seduced by error [Note: Tit 1:11. 2Ti 2:18.]or disheartened by the fear of man [Note: 2Ti 1:15; 2Ti 4:16. Mat 26:73-74.]or turned aside by the love of the world [Note: Mat 13:22. 2Ti 4:10.]or overthrown by unbridled passions [Note: 1Ti 5:11-12. 2Sa 11:4.]. What reason then have we to adore the grace that has preserved us!]
3.
What would be the probable consequence of our falling
[Some who have fallen have been restored speedily [Note: Joh 21:15-17.]; and some after a lapse of time [Note: 2Sa 12:13.]: but thousands have fallen to rise no more. The progress of declension is for the most part rapid. The heart becomes averse to holy duties: from secret neglects proceeds a backwardness to social conference and public ordinances. The conscience is gradually weakened, till it ceases to perform its office, or speaks in so faint a voice, that it is scarcely heard. The besetting sin then gains an entire ascendant, an: leads him captive; till at last, God, filled with indignation against the base apostate, gives him up to a reprobate mind [Note: Psa 81:11-12.], and either cuts him off by a sudden stroke [Note: Pro 29:1. Act 5:5; Act 5:10.], or leaves him to protract a miserable existence, merely that he may bear testimony against his own impieties, and proclaim to those around him the foretastes which he already feels of his eternal destiny [Note: Ecc 5:17. with Pro 14:32.].
Such examples we have seen [Note: This was preached on occasion of a person that had made a profession of religion, going back to drunkenness, and dying in a drunken fit. See other examples, 1Co 10:6-11.]; what a mercy it is that we ourselves, instead of being warned by others, are not made a warning to others!]
4.
What occasion we have given to God to let us fall
[Let us call to mind our own backslidings: our secret neglects; our tamperings with temptations; our indulgence of evil passions; our vain-confident presumption: is it not wonderful that God has not long since said respecting us, Let him alone [Note: Hos 4:17.]: My Spirit shall strive with him no longer [Note: Gen 6:3.]: He likes not to retain God in his knowledge; so I will give him up [Note: Rom 1:28.]?]
If we be convinced of these things, let us proceed to consider,
II.
The duty of those who experience this mercy
There can be no doubt on this subject. If our souls have been upheld in life, we should,
1.
Acknowledge God in our steadfastness
[Who is it that has made us to differ from others [Note: 1Co 4:7.]? Have we by nature any more strength than they? or have we of ourselves a more abundant measure of goodness? No: it is by the grace of God we are what we are [Note: 1Co 15:10.]: we have been as much indebted to his protecting hand, as a new-born infant is to its mothers care. We should then acknowledge, that of him our fruit is found [Note: Hos 14:8. Isa 26:12.]; that it is he who hath wrought us to the self-same thing [Note: 2Co 5:5.]; and that to him belongs all the glory of our stability [Note: Psa 62:8; Psa 26:12.].]
2.
Bless and adore him for his great goodness
[It is not by cold acknowledgments merely that we are to requite the Lord, but by fervent and devout thanksgivings. It is not possible for language adequately to express the obligations we owe to him: and therefore we should call upon all that is within us to bless his holy name.
Nor should we be content with doing this ourselves: we should invite the whole creation, as it were, to join us. We should labour to stimulate all to love and serve him; and to make his name known to the very ends of the earth [Note: Isa 12:4-6. or 42:1012. See also the text.].
It is in this way that we should endeavour at least, as much as in us lies, to render unto the Lord according to the benefits he has conferred upon us.]
3.
Walk humbly and carefully before him
[We must not presume upon the kindness of our God, or imagine, that, because we have been upheld hitherto, we are in no danger of falling: if we had attained the stability of St. Paul himself, we must keep our body under, and bring it into subjection, lest we become cast-aways ourselves [Note: 1Co 9:27.]. To neglect this, were to tempt God. God has warned us plainly, that he will be with us no longer than we continue with him; but that if we forsake him, he will forsake us [Note: 2Ch 13:2.]. We therefore must not be high-minded, but fear [Note: 1Co 10:12.]; and take heed lest we fall [Note: Rom 11:20.]; and watch and pray, that we enter not into temptation [Note: Mat 26:41.]. If we would have our God to keep us, we must be careful to keep ourselves [Note: ver. 18. with Jude, ver. 20, 21.]. We must look at the fearful examples that are before our eyes [Note: Luk 17:32. Heb 4:11.], and tremble lest we ourselves become similar monuments of instability, and of Gods deserved wrath.]
4.
Commit ourselves continually to him
[God has engaged to keep the feet of his saints [Note: 1Sa 2:9.]; and directed us to commit ourselves to him for that purpose [Note: 1Pe 4:19.]; and assured us, that, if we do so, he will establish our goings [Note: 2Ch 20:20.]. We should commend ourselves therefore to his gracious care and protection. We should say with David, Hold thou up my goings in thy paths, that my footsteps slip not [Note: Psa 17:5.]: Hold thou me up, and I shall be safe [Note: Psa 119:117.]. To this we are encouraged by our past experience of his mercy: we may from the kindness already shewn us, safely infer the continuance of it to our souls [Note: Psa 56:13.]. If we can say, He hath delivered, we may properly add, In whom we trust that he will yet deliver us [Note: 2Co 1:10.].]
But here arise two important questions, which it is of the utmost importance to resolve
1.
Are our souls really alive to God?
[In vain shall we speak of having our souls upheld in life, if they have never yet been quickened from the dead. Let us then seriously, and as in the presence of God, inquire, Whether we have been made partakers of a new and living principle, whereby we have been enabled to die unto sin, and to live unto God? Let us not mistake a mere approbation of religion for real regeneration: we must have become new creatures, having new views, new desires, new pursuits, and new prospects, if we have been truly born again [Note: 2Co 5:17.]: and if this change have not been wrought within us, we are yet in our natural and unconverted state; we may have a name to live, but are really dead before God: notwithstanding we may have been preserved from any flagrant violation of our duty, we are yet dead in trespasses and sins.]
2.
Supposing that we are on the whole alive to God, have our feet really been kept from falling?
[We must ascertain this fact, before we can cordially thank God for it. And is it indeed true of all who profess religion amongst us, that they have been kept? Have none of us acted unworthy of our high calling? Has there been nothing in our tempers, nothing in our worldly transactions, inconsistent with our profession? Or, supposing our outward conduct to have been unimpeachable, have there been no secret sins, which we have reason to mourn over; nothing for which we ought to blush and be confounded before God? Perhaps, if we look inward, we shall find more occasion to bewail our falls, than to bless our God for having kept us from falling.
But, if conscience testify that we have indeed walked uprightly before God, then let us imitate the example in the text, and not only bless and magnify him ourselves, but endeavour also to make the voice of his praise to be heard throughout the world.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Well may every redeemed soul join issue in this service, and call upon everyone in union with Christ to bless a covenant God in him, and to make the voice of his praise to be made known. Let the redeemed of the Lord say so, is peculiarly demanded when praise is made general; Psa 107:1-2 . But God’s people are an exercised people and it is needful they should be so. The Lord said, (and all his redeemed find it to be so) I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried. But, blessed be God, the event is certain, and not doubtful. Though they pass through the fire, and through the water, Jesus is with them. Many waters cannot quench his love, neither can all the floods drown it. They shall be brought forth into a wealthy place, even to the everlasting enjoyment of Jesus; and he will cause them to inherit substance, and will fill their treasures. A covenant God hath said, They shall call on my name, and I will hear them: I will say, It is my people; and they shall say, the Lord is my God. Zec 13:9 ; Isa 43:2 ; Son 8:7 ; Pro 8:21 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 66:8 O bless our God, ye people, and make the voice of his praise to be heard:
Ver. 8. O bless our God, ye people ] We must not only publish God’s praises, but provoke others also so to do.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 66:8-15
8Bless our God, O peoples,
And sound His praise abroad,
9Who keeps us in life
And does not allow our feet to slip.
10For You have tried us, O God;
You have refined us as silver is refined.
11You brought us into the net;
You laid an oppressive burden upon our loins.
12You made men ride over our heads;
We went through fire and through water,
Yet You brought us out into a place of abundance.
13I shall come into Your house with burnt offerings;
I shall pay You my vows,
14Which my lips uttered
And my mouth spoke when I was in distress.
15I shall offer to You burnt offerings of fat beasts,
With the smoke of rams;
I shall make an offering of bulls with male goats. Selah.
Psa 66:8-15 This strophe refers to YHWH’s treatment of rebellious Israel. He judged her, to restore her. All the peoples should rejoice because YHWH’s redemptive purposes through Israel to all the nations is still viable (see Special Topic: YHWH’s Eternal Redemptive Plan ).
Psa 66:9 Who keeps us in life This could be (1) a historical reference to Hezekiah as he was about to die of a boil and prayed for God to spare him. Through Isaiah he was given ten more years of life (cf. 2 Kings 20). Or (2) a reference to the national life of Israel as she was invaded again and again by enemies from the Fertile Crescent. Whatever its exact allusion, it is obvious that God’s moment-by-moment care for faithful followers is the essence of our gift of life. And that God is the only one who possesses life and He gives it to those who trust in Him (i.e., Psa 65:5).
And does not allow our feet to slip The Hebrew term slip (lit. totter, shake, or slip, BDB 557) can be used for
1. carrying something on a pole (cf. Num 4:10; Num 4:12; Num 13:23)
2. a yoke of a prisoner around the neck (cf. Nah 1:13)
3. here it is imagery of security. One’s feet do not slip on the path of faith (cf. Psa 55:22; Psa 121:3; verb in Psa 15:5; Psa 112:6).
This phrase is exactly opposite to the connotation of the Hebrew word for faith (see SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the Old Testament ), which originally meant a steady stance (cf. Psa 17:5; Psa 38:16; Psa 121:3).
Psa 66:10 For You have tried us, O God This is the concept of testing that comes from the metal processing industry (cf. Psa 66:10 b). God does test His children (cf. Gen 22:1; Mat 4:1). He does so to refine us, to purify us, and to make us stronger (cf. Zec 13:9; 1Pe 1:7). See SPECIAL TOPIC: GOD TESTS HIS PEOPLE .
Psa 66:11 You brought us into the NET Notice the number of times You appears in Psa 66:10-12 (cf. Psa 65:9-11). The psalmist is chronicling YHWH’s acts of judgment that were designed to bring His people to a place of repentance so that He could bless them (cf. Psa 66:12 c).
Net (BDB 845) comes from a root that means to hunt (BDB 844 II, cf. Eze 13:21) and is often used of an animal snare (cf. Eze 12:13; Eze 17:20). This term is used in Hab 1:15-17 to describe the military machine of the Babylonians. Therefore, it may be a reference to the invasion of the land of Israel.
Another use of this term is the idea of fortress (BDB 845 II, cf. Psa 31:3; Psa 71:3; Psa 91:2; Psa 144:2). This would convey a totally different meaning when translated into Psa 66:11.
You laid an oppressive burden upon our loins The term for burden (BDB 734, KB 558, found only here in the OT) is more of a restraint than the idea of a weight. BDB defines it as compression or distress. The loins were the strongest muscles of the human body and were often used as a metaphor for a human’s power (cf. Deu 33:11).
Psa 66:12 You made men ride over our heads This is a metaphor describing evil people’s (i.e., the pagan nations) control of God’s people (cf. Isa 51:23).
We went through fire and through water These are both metaphors that speak of hard trials. See the beautiful statement in Isa 43:2 that God will not leave us in the midst of our trials.
NASBa place of abundance
NKJVto rich fulfillment
NRSVto a spacious place
TEVto a place of safety
NJBto breathe again
JPSOAto prosperity
REBinto a place of plenty
LXXto remind or refreshment
This term (BDB 924, KB 1201) is very difficult to translate. The basic meaning is to saturate. It is the same term that is used in Psa 23:5 for cup overflowed. It has sometimes been translated a wide place (cf. Psa 18:19; Psa 31:8; Psa 118:5), meaning a place of rest, or a fruitful place, referring to the Promised Land. Those translations that include the word rest here are basing this on a change of one Hebrew letter in this word (see NET Bible, p. 931, #7).
The UBS Text Project (p. 287) gives to saturate a B rating (some doubt) and mentions that it has two connotations.
1. abundance
2. rest or free breathing
Psa 66:13-15 This is where the author (cf. Psa 66:16 b, or Israel in a collective sense) comes to offer a sacrifice of thanksgiving and pay a vow (cf. Num 30:2; Deu 23:21-23).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
our God. Some codices, with one early printed edition, Aramaean, and Syriac, omit “our”.
people = peoples.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 66:8-12
Psa 66:8-12
THAT SPECIAL GRAND DELIVERANCE
“Oh bless our God, ye peoples,
And make the voice of his praise to be heard;
Who holdeth our soul in life,
And suffereth not our feet to be moved.
For thou, O God, hast proved us:
Thou hast tried us as silver is tried.
Thou broughtest us into the net;
Thou layedst a sore burden upon our loins.
Thou didst cause men to ride over our heads;
We went through fire and through water;
But thou broughtest us out into a wealthy place.”
“Bless our God, ye peoples” (Psa 66:8). The contrast between “our God” and “ye peoples” here indicates that the psalmist was calling all the Gentiles to praise Israel’s God for such a marvelous demonstration of God’s power. Under the circumstances there was utterly no way to deny that God had indeed wrought a mighty deliverance upon behalf of Israel.
“Holdeth our soul in life … suffereth not our feet to be moved” (Psa 66:9). Leupold wrote that, “The deliverance wrought in Hezekiah’s day (by the death of the Assyrian army) furnishes a suitable background for every figure used in Psa 66:8-12.”
As Sennacherib’s army approached, most Israelites no doubt felt that the destruction of Jerusalem was imminent. The city was already under the burden of immense tribute to the Assyrians; and the taunting remarks of Rabshakeh had struck fear into the whole nation. Despite all the threats, God kept the hopes of the nation alive, not allowing their `feet to be moved.’
“Thou hast tried us as silver is tried” (Psa 66:10). The presence in the vicinity of Jerusalem of an immense Assyrian army was as great a `trial’ as could have been imagined in those days. The Assyrians were historically called `The Breakers’; and their atrocious cruelties were terrible and inhuman. They flayed alive many of their captives; and the ancient artists of that sadistic people were more familiar with the human anatomy without the skin than they were with it. This is demonstrated by the so-called `art’ and sculpture which have been excavated from the ruins of ancient Nineveh.
“Thou layedst a sore burden upon our loins” (Psa 66:11). This appears to be a reference to the extravagant tribute Hezekiah was forced to pay to the Assyrians; 2 Kings 18 relates how Israel had great difficulty raising the hundred talents of silver and the thirty talents of gold, which they were led to believe would avert the destruction of Jerusalem. They even cut off the gold from the doors of the temple itself and left the city bankrupt of all of its precious treasures. It was `a sore burden’ indeed.
“We went through fire and through water” (Psa 66:12). These are metaphors of the most galling trials. “Fire and water in Isa 43:2 are figures of vicissitudes and perils of the most extreme character. Israel was indeed near to being `burned up and drowned.’
“But thou broughtest us forth into a wealthy place” (Psa 66:12). The RSV has rendered this, “Thou hast brought us forth to a spacious place”; but we fail to see any improvement in the meaning. Certainly, as Delitzsch noted, “The period of their oppression was indeed a state of privation (and poverty); and the antithesis was surely `an abundant fulness of abundance and superabundance of prosperity.’
Under the circumstances, it seems to us that “a wealthy place” is appropriate. After all, that overwhelming tribute Hezekiah had just paid to the Assyrians would have been recovered after the death of the whole army, to say nothing of all the loot and wealth extracted from the cities of Judah that were in the process of being carried back to Nineveh by Sennacherib’s rapacious soldiers.
The words here, “a wealthy place,” seem to be required by the incredible riches that came to Israel as a result of God’s magnificent deliverance of Hezekiah and the city of Jerusalem.
From the end of Psa 66:12, the psalmist speaks of himself, rather than of the nation; but the kind of sacrifices offered and the general vocabulary indicate that the psalmist belonged to the nation of Israel, and in all probability, was either a prominent leader or the ruler of it.
E.M. Zerr:
Psa 66:8. Human beings can bless God only by acknowledging him as the source of all blessings. This is the truth that justifies the first clause of the familiar Doxology which says: “Praise God, from whom all blessings flow.” The same thought is set forth in Jas 1:17 regarding the only source of good things.
Psa 66:9. Soul and life have about the same meaning as a rule. When they are used in connection with each other as in this verse the first means the vitality of a man and the second is the continuance of that vitality.
Psa 66:10. Proving and trying was accomplished through the afflictions God suffered to come upon David. Silver is tried by putting it through fire to separate the dross from the metal. The process was used to compare the experience of exposure to trial at the hands of the enemies.
Psa 66:11. This verse is still dealing with the subject of tests brought upon the people of God. It is not difficult to maintain a profession as long as there is no opposition. The real test comes when one is called upon to endure great suffering and danger for the sake of his friends.
Psa 66:12. Fire and water is a reference to a practice resorted to as a test. A person accused of some crime was required to submit to the test to prove his guilt or innocence. He would be thrown into a body of water and if he floated it indicated his guilt. Even a thing like a sea would spew up the guilty one. Or, it he were forced to run through some fire it would not harm him unless he was guilty. Occasionally a sympathetic friend would offer to go through the test as a substitute for him. That gave the origin of the saying “go through fire and water” for another. My authority for this paragraph is in Webster’s Collegiate Dictionary, article ordeal; and Schaff-Herzog Encyclopaedia, article ordeal. In the case of David and his brethren it was used, figuratively. They stood the test because it says thou broughtest them out.
Fuente: Old and New Testaments Restoration Commentary
O bless: Deu 32:43, Rom 15:10, Rom 15:11
make: Psa 66:2, Psa 47:1, Jer 33:11, Rev 5:11-14, Rev 19:1, Rev 19:5, Rev 19:6
Reciprocal: Psa 34:3 – let us Psa 95:1 – Come
Fuente: The Treasury of Scripture Knowledge
Psa 66:8-9. O bless our God, ye people Of other nations, who have served, or yet do serve other gods. Who holdeth our soul in life Who by a succession of miracles of mercy hath preserved us alive in the midst of a thousand deaths, to which we were exposed; and hath restored us to life, when, as a nation, we were like dead men and dry bones, scattered at the mouth of the grave. And suffereth not our feet to be moved Namely, so as to fall into mischief and utter ruin, as our enemies designed. But the psalmists words here are not to be interpreted exclusively of public and national blessings. We ought all, as individuals, to remember and acknowledge our daily and hourly obligations to him, who gave us our being at first, and by a constant renewed act upholds us in being. And, when we are ready to faint and perish, he restores our soul, and so puts it, as it were, into a new life, imparting new supports and comforts. We are apt to stumble and fall, and are exposed to many destructive accidents and disasters, as well as killing diseases; and as to these also we are guarded by the divine power; he suffereth not our feet to be moved, in that he prevents many unforeseen evils, from which we ourselves were not aware of our danger. To him we owe it that we have not, long ere this, fallen into endless ruin.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Again the psalmist called the nations to bless God because of what He had done in preserving Israel.