Psalms 66:1

PSALM 66

LET ALL THE EARTH PRAISE GOD

SUPERSCRIPTION: FOR THE CHIEF MUSICIAN

A SONG; A PSALM.

Addis stated that, "We have two Psalms here: (1) that of the nation (Psalms 66:1-12); and (2) that of an individual (Psalms 66:13-20."[1] Despite opinions of this kind offered by a number of scholars, we find no necessity whatever for the acceptance of such notions.

Yes, indeed, it is true that there is a sharp change in the movement from Psalms 66:12 to Psalms 66:13; but this evident duality is easily explained.

If the psalm was written shortly after the deliverance of Israel from the army of Sennacherib (2 Kings 19), during the reign of Hezekiah, who himself had received a most remarkable deliverance from what was apparently his death-bed, by the miraculous help of God, then either Hezekiah, or someone writing upon his behalf might easily have composed this psalm, first extolling the deliverance of the nation, and then the personal deliverance of their king. Of all the conjectures offered regarding the occasion of this psalm, this explanation appeals to us as reasonable far more than any other.

Ash rejected the notion of this being two psalms joined together, stating that, "The author was a king or a national leader, whose personal experience in trial was a typical part of the larger national problem."[2] Of course such facts indeed fit the case of Hezekiah, first delivered from a fatal illness, and then delivered from the Assyrian army.

Yates also rejected the proposition that we have two psalms here, stating that, "The corporate experience of the nation forms an excellent background for the individual experience of the author."[3]

Matthew Henry wrote that, "This psalm is of such a general use and application that we need not suppose it was penned upon any particular occasion."[4] This opinion, however, ignores the very obvious truth that this psalm celebrates a most remarkable and unusual deliverance of Israel from some overwhelming danger.

As Dummelow expressed it: "This Psalm triumphantly celebrates a great national deliverance. So great that the whole earth is summonsed to join in the praise."[5] Two such "great" deliverances have been proposed, that of the destruction of Sennacherib's Assyrian army, and the return from Babylonian captivity. In our judgment, the deliverance from the Assyrians fits the psalm best.

Delitzsch pointed out that Psalms 65-68 are designated both as "a song," and as "a psalm." He further noted that, "The frequent use of `Selah' was connected with instructions for the musicians, and these annotations referring to the temple music favor the pre-exilic rather than the post exilic origin (or date) of Psalms 66 and Psalms 67."[6]

THE WHOLE WORLD SUMMONSED TO CELEBRATE THE GRAND DELIVERANCE OF ISRAEL

Psalms 66:1-4

"Make a joyful noise unto God, all the earth:

Sing forth the glory of his name:

Make his praise glorious.

Say unto God, How terrible are thy works!

Through the greatness of thy power shall thine enemies submit themselves unto thee.

All the earth shall worship thee,

And shall sing unto thee;

They shall sing to thy name. (Selah)"

"Make a joyful noise" (Psalms 66:1). The word "noise" here is not really appropriate for the singing that is enjoined, but it is used for the purpose of saying ordinary singing is not loud enough adequately to praise God for such a tremendous deliverance as that which Israel has just experienced.

"All the earth" (Psalms 66:1). Furthermore, Israel feels that her praise of God could not possibly be sufficient to extol such a great deliverance, therefore the whole world is invited to join in the praise.

"The point here is that the deliverance which God's people have experienced is so great that they are unable to offer praise in such a volume as the occasion required. Therefore let all the earth do her part."[7]

"This call for `all the earth' to join in implies that the nation's deliverance is of worldwide significance. That significance does not derive so much from the preservation of God's people as from the disclosure of God's glorious being."[8]

In this disclosure of God's glorious power, the destruction of Sennacherib's army was an event fully as remarkable and wonderful as the overwhelming of the host of Pharaoh in the Red Sea, an event significantly mentioned in this connection a few lines later.

"All the earth shall worship thee" (Psalms 66:4). In this psalm, these words simply mean that all the earth `should' worship God; but as they stand the words are also a prophecy of what indeed is going on now `all over the earth.' All of the ancient pagan deities have been vanquished by the True God; and although the human worship of God is by no means unanimous, it is yet true that God is worshipped in every part of the earth.