| Barnes' Notes on the Bible Come and see the works of God - See the notes at Psalm 46:8, where substantially the same expression occurs. The idea is, "Come and see what God has done and is doing; come and learn from this what he is; and let your hearts in view of all this, be excited to gratitude and praise." The particular reference here is to what God had done in delivering his people from their former bondage in Egypt Psalm 66:6; but there is, connected with this, the idea that he actually rules among the nations, and that in his providence he has shown his power to govern and sbdue them. He is terrible in his doing - That is, His acts are suited to inspire awe and veneration. See the notes at Psalm 66:3.
Clarke's Commentary on the BibleCome and see the works of God - Let every man lay God's wonderful dealings with us to heart; and compare our deliverance from Babylon to that of our fathers from Egypt.
Gill's Exposition of the Entire BibleCome 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.
The Treasury of David5 Come and see the works of God: he is terrible in his doing toward the children of men. 6 He turned the sea into dry land: they went through the flood on foot: there did we rejoice in him. 7 He ruleth by his power for ever; his eyes behold the nations: let not the rebellious exalt themselves. Selah. Psalm 66:5 "Come and see the works of God." Such glorious events, as the cleaving of the Bed Sea and the overthrow of Pharaoh, are standing wonders, and throughout all time a voice sounds forth concerning them - "Come and see." Even till the close of all things, the marvellous works of God at the Red Sea will be the subject of meditation and praise; for, standing on the sea of glass mingled with fire, the triumphal armies of heaven sing the song of Moses, the servant of God, and the song of the Lamb. It has always been the favourite subject of the inspired bards, and their choice was most natural. "He is terrible in his doing toward the children of men." For the defence of his church and the overthrow of her foes he deals terrific blows, and strikes the mighty with fear. O thou enemy, wherefore dost thou vaunt thyself? Speak no more so exceeding proudly, but remember the plagues which bowed the will of Pharaoh, the drowning of Egypt's chariots in the Red Sea, the overthrow of Og and Sihon, the scattering of the Canaanites before the tribes. This same God still liveth, and is to be worshipped with trembling reverence. Psalm 66:6 "He turned the sea into dry land." It was no slight miracle to divide a pathway through such a sea, and to make it fit for the traffic of a whole nation. He who did this can do anything, and must be God, the worthy object of adoration. The Christian's inference is that no obstacle in his journey heavenward need hinder him, for the sea could not hinder Israel, and even death itself shall be as life; the sea shall be dry land when God's presence is felt. "They went through the flood on foot." Through the river the tribes passed dry-shod, Jordan was afraid because of them. "What ail'd thee, O thou mighty sea? Why roll'd thy waves in dread? What bade thy tide, O Jordan, flee And bare its deepest bed? O earth, before the Lord, the God Of Jacob, tremble still; Who makes the waste a water'd sod, continued...
Keil and Delitzsch Biblical Commentary on the Old TestamentAlthough the summons: Come and see... (borrowed apparently from Psalm 46:9), is called forth by contemporary manifestations of God's power, the consequences of which now lie open to view, the rendering of Psalm 66:6, "then will we rejoice in Him," is nevertheless unnatural, and, rightly looked at, neither grammar nor the matter requires it. For since שׁם in this passage is equivalent to אז, and the future after אז takes the signification of an aorist; and since the cohortative form of the future can also (e.g., after עד, Psalm 73:7, and in clauses having a hypothetical sense) be referred to the past, and does sometimes at least occur where the writer throws himself back into the past (2 Samuel 22:38), the rendering: Then did we rejoice in Him, cannot be assailed on syntactical grounds. On the "we," cf. Joshua 5:1, Chethb, Hosea 12:1-14 :54. The church of all ages is a unity, the separate parts being jointly involved in the whole. The church here directs the attention of all the world to the mighty deeds of God at the time of the deliverance from Egypt, viz., the laying of the Red Sea and of Jordan dry, inasmuch as it can say in Psalm 66:7, by reason of that which it has experienced ibn the present, that the sovereign power of God is ever the same: its God rules in His victorious might עולם, i.e., not "over the world," because that ought to be בּעולם, but "in eternity" (accusative of duration, as in Psalm 89:2., Psalm 45:7), and therefore, as in the former days, so also in all time to come. His eyes keep searching watch among the peoples; the rebellious, who struggle agaisnt His yoke and persecute His people, had better not rise, it may go ill with them. The Chethb runs ירימוּ, for which the Ker is ירוּמוּ. The meaning remains the same; הרים can (even without יד, ראשׁ, קרן, Psalm 65:5) mean "to practise exaltation," superbire. By means of למו this proud bearing is designated as being egotistical, and as unrestrainedly boastful. Only let them not imagine themselves secure in their arrogance! There is One more exalted, whose eye nothing escapes, and to whose irresistible might whatever is not conformed to His gracious will succumbs.
Geneva Study Bible{c} Come and see the works of God: he is terrible in his doing toward the {d} children of men. (c) He refers to the slothful dullness of man, who is cold in the consideration of God's works. (d) His providence is wonderful in maintaining their estate.
Jamieson-Fausset-Brown Bible Commentary5, 6. The terrible works illustrated in Israel's history (Ex 14:21). By this example let rebels be admonished.
Matthew Henry's Concise Commentary66:1-7 The holy church throughout all the world lifts up her voice, to laud that Name which is above every name, to make the praise of Jesus glorious, both by word and deed; that others may be led to glorify him also. But nothing can bring men to do this aright, unless his effectual grace create their hearts anew unto holiness; and in the redemption by the death of Christ, and the glorious deliverances it effects, are more wondrous works than Israel's deliverance from Egyptian bondage.
Matthew Henry's Whole Bible CommentaryPSALM 66 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 (v. 1-7). II. For the special tokens of his favour to the church, his peculiar people (v. 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 (v. 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. Verses 1-7 I. In these verses the psalmist calls upon all people to praise God, all lands, all the earth, all the inhabitants of the world that are capable of praising God, v. 1. 1. This speaks the glory of God, that he is worthy to be praised by all, for he is good to all and furnishes every nation with matter for praise. 2. The duty of man, that all are obliged to praise God; it is part of the law of creation, and therefore is required of every creature. 3. A prediction of the conversion of the Gentiles to the faith of Christ; the time should come when all lands should praise God, and this incense should in every place be offered to him. 4. A hearty good-will which the psalmist had to this good work of praising God. He will abound in it himself, and wishes that God might have his tribute paid him by all the nations of the earth and not by the land of Israel only. He excites all lands, (1.) To make a joyful noise to God. Holy joy is that devout affection which should animate all our praises; and, though it is not making a noise in religion that God will accept of (hypocrites are said to cause their voice to be heard on high, Isa. 58:4), yet, in praising God, [1.] We must be hearty and zealous, and must do what we do with all our might, with all that is within us. [2.] We must be open and public, as those that are not ashamed of our Master. And both these are implied in making a noise, a joyful noise. (2.) To sing with pleasure, and to sing forth, for the edification of others, the honour of his name, that is, of all that whereby he has made himself known, v. 2. That which is the honour of God's name ought to be the matter of our praise. (3.) To make his praise glorious as far as we can. In praising God we must do it so as to glorify him, and that must be the scope and drift of all our praises. Reckon it your greatest glory to praise God, so some. It is the highest honour the creature is capable of to be to the Creator for a name and a praise. II. He had called upon all lands to praise God (v. 1), and he foretels (v. 4) that they shall do so: All the earth shall worship thee; some in all parts of the earth, even the remotest regions, for the everlasting gospel shall be preached to every nation and kindred; and this is the purport of it, Worship him that made heaven and earth, Rev. 14:6, 7. Being thus sent forth, it shall not return void, but shall bring all the earth, more or less, to worship God, and sing unto him. In gospel times God shall be worshipped by the singing of Psalms. They shall sing to God, that is, sing to his name, for it is only to his declarative glory, that by which he has made himself known, not to his essential glory, that we can contribute any thing by our praises. III. That we may be furnished with matter for praise, we are here called upon to come and see the works of God; for his own works praise him, whether we do or no; and the reason why we do not praise him more and better is because we do not duly and attentively observe them. Let us therefore see God's works and observe the instances of his wisdom, power, and faithfulness in them (v. 5), and then speak of them, and speak of them to him (v. 3): Say unto God, How terrible art thou in thy works, terrible in thy doings! 1. God's works are wonderful in themselves, and such as, when duly considered, may justly fill us with amazement. God is terrible (that is, admirable) in his works, through the greatness of his power, which is such, and shines so brightly, so strongly, in all he does, that it may be truly said there are not any works like unto his works. Hence he is said to be fearful in praises, Ex. 15:11. In all his doings towards the children of men he is terrible, and to be eyed with a holy awe. Much of religion lies in a reverence for the divine Providence. 2. They are formidable to his enemies, and have many a time forced and frightened them into a feigned submission (v. 3): Through the greatness of thy power, before which none can stand, shall thy enemies submit themselves unto thee; they shall lie unto thee (so the word is), that is, they shall be compelled, sorely against their wills, to make their peace with thee upon any terms. Subjection extorted by fear is seldom sincere, and therefore force is no proper means of propagating religion, nor can there be much joy of such proselytes to the church as will in the end be found liars unto it, Deu. 33:29. 3. They are comfortable and beneficial to his people, v. 6. When Israel came out of Egypt, he turned the sea into dry land before them, which encouraged them to follow God's guidance through the wilderness; and, when they were to enter Canaan, for their encouragement in their wars Jordan was divided before them, and they went through that flood on foot; and such foot, so signally owned by heaven, might well pass for cavalry, rather than infantry, in the wars of the Lord. There did the enemies tremble before them (Ex. 15:14, 15; Jos. 5:1), but there did we rejoice in him, both trust his power (for relying on God is often expressed by rejoicing in him) and sing his praise, Ps. 106:12. There did we rejoice; that is, our ancestors did, and we in their loins. The joys of our fathers were our joys, and we ought to look upon ourselves as sharers in them. 4. They are commanding to all. God by his works keeps up his dominion in the world (v. 7): He rules by his power for ever; his eyes behold the nations. (1.) God has a commanding eye; from the height of heaven his eye commands all the inhabitants of the world, and he has a clear and full view of them all. His eyes run to and fro through the earth; the most remote and obscure nations are under his inspection. (2.) He has a commanding arm; his power rules, rules for ever, and is never weakened, never obstructed. Strong is his hand, and high is his right hand. Hence he infers, Let not the rebellious exalt themselves; let not those that have revolting and rebellious hearts dare to rise up in any overt acts of rebellion against God, as Adonijah exalted himself, saying, I will be king. Let not those that are in rebellion against God exalt themselves as if there were any probability that they should gain their point. No; let them be still, for God hath said, I will be exalted, and man cannot gainsay it. |
