TRV
Translation
King James Version
All the earth shall worship thee, and shall sing unto thee; they shall sing to thy name. Selah.
Complete Jewish Bible
All the earth bows down to you, sings praises to you, sings praises to your name."(Selah)
Berean Standard Bible
All the earth bows down to You; they sing praise to You; they sing praise to Your name.” Selah
American Standard Version
All the earth shall worship thee, And shall sing unto thee; They shall sing to thy name. [Selah
World English Bible Messianic
All the earth will worship you, and will sing to you; they will sing to your name.” Selah.
Geneva Bible (1599)
All the worlde shall worship thee, and sing vnto thee, euen sing of thy Name. Selah.
Young's Literal Translation
All the earth do bow to Thee, They sing praise to Thee, they praise Thy name.' Selah.
In the KJVVerse 14,878 of 31,102
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Commentary on Psalms 66 verses 1–7
1 ¶ To the chief Musician, A Song or Psalm. Make a joyful noise unto God, all ye lands:
2 Sing forth the honour of his name: make his praise glorious.
3 Say unto God, How terrible art thou in thy works! through the greatness of thy power shall thine enemies submit themselves unto thee.
4 All the earth shall worship thee, and shall sing unto thee; they shall sing to thy name. Selah.
5 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.
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, Psa 66:1. 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, Psa 66:2. 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 (Psa 66:1), and he foretels (Psa 66:4) 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, Rev 14:7. 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 (Psa 66:5), and then speak of them, and speak of them to him (Psa 66:3): 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, Exo 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 (Psa 66:3): 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, Psa 66:6. 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 (Exo 15:14, Exo 15:15; 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, Psa 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 (Psa 66:7): 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Augustine of HippoAD 430
On Continence 14:30
Also in this place (which we have been quoting), the apostle to the Gentiles said that the wrath of God comes on the children of infidelity because of these evils. When, however, he says, "And you yourselves once walked in them when they were your life," he shows well enough that they were not their life then. To them, indeed, they were dead, since their life was hidden with Christ in God. For the evils, in truth, were living in those who were not living in the evils, as I indicated a little while ago. Likewise, the vices, indeed, that were dwelling in the members of certain people were said to be their members, by a figure of speech in which the name of a place is given to the things contained within it, just as it is said that the whole forum speaks when what is meant is that the people who are in the forum are speaking. By this same figure of speech, there is sung in the psalm, "Let all the earth adore you," that is, all people who are on the earth.
Theodoret of CyrusAD 458
COMMENTARY ON THE PSALMS 66:4
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).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 66:4 stands as a profound prophetic declaration within a communal psalm of thanksgiving, envisioning a future reality where the entire world, transcending the boundaries of Israel, will acknowledge God's supreme authority and character. It anticipates a divinely ordained time when all nations will humbly bow in worship and joyfully sing praises to the revealed essence and attributes of the Almighty, culminating in a universal chorus of adoration for His mighty deeds and sovereign rule. This verse serves as a climactic statement, inviting deep reflection on God's global dominion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 66:4 employs several potent literary devices to convey its profound message. The phrase "All the earth" is a clear example of Hyperbole or Universalism, emphasizing the comprehensive and global scope of the anticipated worship, extending beyond Israel to encompass all humanity. This sweeping declaration paints a picture of ultimate divine triumph. The Repetition of "shall sing unto thee; they shall sing [to] thy name" serves to underscore and intensify the act of praise, highlighting both its active, vocal nature and its specific object—God's very essence and revealed character. This repetition creates a rhythmic emphasis that reinforces the certainty and widespread nature of this future adoration. The verse itself functions as a Prophecy or Anticipation, looking forward to a divinely ordained future reality where God's sovereignty will be universally acknowledged and celebrated. Finally, "Selah" acts as a Liturgical Marker, a unique feature of the Psalms that prompts a meditative pause, inviting the reader to contemplate the profound theological implications of the preceding declaration and to allow its truth to settle deeply within the spirit.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 66:4 stands as a powerful testament to God's ultimate sovereignty and His expansive redemptive plan for all of creation. It articulates a profound theological truth: that the Creator of all things is destined to receive universal adoration. This verse moves beyond the particularistic covenant with Israel to embrace a global vision, foreshadowing a time when the knowledge of God's glory will cover the earth. It reminds us that God's purposes are cosmic in scope, aiming for a future where every tongue will confess His greatness and every knee will bow in homage. This universal worship is not merely a human initiative but a divine certainty, rooted in God's inherent worthiness and His irresistible power to bring all things into submission to His will. It speaks to the comprehensive nature of God's reign, where His redemptive work culminates in the unified praise of a redeemed humanity from every corner of the globe, acknowledging Him as the one true God.
REFLECTION AND APPLICATION
Psalms 66:4 offers a profound vision that challenges and encourages believers today. It calls us to lift our gaze beyond our immediate circumstances and local communities to embrace God's global redemptive purpose. The certainty of "all the earth" eventually worshipping God should ignite within us a passionate commitment to missions and evangelism, compelling us to participate actively in sharing the good news of Christ so that more may come to know and worship Him now. Furthermore, this verse serves as a powerful reminder of the ultimate triumph of God's kingdom. In a world often marked by chaos, division, and rebellion against God, the prophetic assurance that His glory will ultimately be universally acknowledged provides immense hope and comfort. It encourages us to cultivate a lifestyle of present worship, not just as a duty, but as a joyful participation in the grand, unfolding drama of God's sovereign plan, aligning our hearts with the future chorus of global praise. Our daily acts of worship, obedience, and witness become a foretaste and an active contribution to this glorious eschatological reality.
Questions for Reflection
FAQ
What is the significance of "Selah" in this verse?
Answer: "Selah" is a Hebrew term found frequently in the Psalms, believed to be a musical or liturgical instruction. While its precise meaning is debated, it generally indicates a pause for reflection, contemplation, or a musical interlude. In Psalms 66:4, it serves to emphasize the profound truth just stated – the universal worship of God – inviting the reader or worshiper to pause and meditate deeply on the weight and significance of this prophetic declaration regarding God's ultimate sovereignty and the future global acknowledgment of His glory. It acts as a divine exclamation mark, urging the audience to consider the magnitude of what has just been declared.
Does "all the earth" literally mean every single person?
Answer: While "all the earth" (כָּל־הָאָרֶץ, kol-ha'arets) signifies a truly universal scope, encompassing all nations, peoples, and tribes, it is an expression of comprehensive global acknowledgment rather than a guarantee of individual salvation for every single person. It emphasizes that God's dominion and the worship due to Him will extend to every corner of the globe, involving representatives from all humanity. This is depicted in visions like Revelation 7:9-10, where a multitude from "every nation, tribe, people and language" stands before the throne and the Lamb. It speaks to the breaking down of ethnic and national barriers, and the inclusion of Gentiles in God's redemptive plan, ensuring that no part of the earth is untouched by His glory and the worship due to Him.
How does this Old Testament prophecy relate to the New Testament?
Answer: This Old Testament prophecy finds its profound and ultimate fulfillment in the person and work of Jesus Christ. The New Testament reveals that it is through Christ that God's plan for universal worship is realized. Passages like Philippians 2:9-11 explicitly state that "every knee should bow, of those in heaven and on earth and under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." This demonstrates that the universal worship anticipated in Psalms 66:4 is ultimately directed towards God through His Son, Jesus, who is the one by whom all things were created and through whom all things will be reconciled to God. He is the means by which all humanity, Jew and Gentile, can come to worship the Father.
CHRIST-CENTERED FULFILLMENT
The glorious vision of Psalms 66:4, where "all the earth shall worship thee, and shall sing unto thee; they shall sing [to] thy name," finds its ultimate and most profound fulfillment in Jesus Christ. While the psalm anticipates a universal acknowledgment of God's sovereignty, the New Testament reveals that this global worship is mediated through and directed towards the risen Lord. It is through Christ that God's "name"—His very character and essence—is fully revealed to humanity, for He is the "radiance of God's glory and the exact representation of His being" (Hebrews 1:3). His atoning sacrifice on the cross broke down the dividing wall between Jew and Gentile, creating "one new humanity" (Ephesians 2:14-15), thereby making it possible for people from "all the earth" to draw near to God in worship. The prophetic words of Isaiah, "To me every knee shall bow, every tongue shall swear" (Isaiah 45:23), are directly applied to Christ in Philippians 2:10-11, declaring that "at the name of Jesus every knee should bow... and every tongue confess that Jesus Christ is Lord, to the glory of God the Father." Thus, the universal worship envisioned in the Psalm is not merely a general acknowledgment of a distant deity, but a specific, Christ-centered adoration of the Father through the Son, empowered by the Holy Spirit, culminating in the triumphant scene of Revelation 7:9-10 where a multitude from every nation stands before the throne and the Lamb, crying out salvation and praise.