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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
Exposition on Psalm 66
"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....
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 66:2 issues a profound and universal summons to worship, urging all creation to engage in a public, vocal, and magnificent adoration of God. This verse encapsulates the essence of true worship, emphasizing both the declarative proclamation of God's inherent character and the intentional elevation of praise to reflect His supreme majesty. It calls believers not merely to acknowledge God passively but to actively and splendidly proclaim His honor, ensuring their worship is a glorious testament to His infinite worth and mighty deeds.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 66:2 skillfully employs several potent literary devices. Primarily, it utilizes Synonymous Parallelism, a foundational element of Hebrew poetry, where the second line ("make his praise glorious") reiterates and intensifies the meaning of the first line ("Sing forth the honour of his name"). Both clauses convey the imperative to publicly and magnificently extol God, with the second line amplifying the quality of that praise. The verse is also characterized by the Imperative Mood, using direct commands ("Sing forth," "make") to issue a universal and urgent call to action, underscoring the non-negotiable and essential nature of worship. Furthermore, the phrase "honour of his name" can be understood as a form of Metonymy, where "name" functions as a stand-in for the entire person, character, and revealed being of God, emphasizing that it is God Himself, in His full being and attributes, who is to be honored and praised.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly connects to the biblical understanding of worship as humanity's primary purpose and highest calling. It asserts that worship is not merely an emotional response but a deliberate, active, and public declaration of God's inherent worth and His mighty acts. The emphasis on "His name" links worship directly to God's self-revelation and covenant faithfulness, reminding us that true praise is rooted in who God has revealed Himself to be. To make His praise "glorious" implies that our worship should reflect His infinite value, transcending human limitations and pointing to His transcendent majesty. It is a call to align our hearts, voices, and actions with the reality of God's glory, participating in the cosmic chorus that perpetually declares His greatness.
REFLECTION AND APPLICATION
Psalms 66:2 is a timeless and compelling invitation for believers to engage in worship that is both intentional and transformative. It challenges us to move beyond perfunctory rituals to a heartfelt, expressive, and magnificent declaration of God's worth. To "sing forth the honour of his name" means to consciously focus our praise on God's character, His holiness, His power, His unfailing love, and His redemptive acts, allowing His attributes to fill our minds and hearts. To "make his praise glorious" implies that our worship, whether private or corporate, should be offered with excellence, passion, and a genuine desire to magnify God above all else. This is not about human performance or seeking applause, but about the sincerity and depth of our reverence, ensuring that our praise truly reflects the infinite glory of the One we adore. When our praise is glorious, it not only honors God but also serves as a powerful witness to those around us, drawing them into the awe and wonder of His presence. Our lives, too, become a living testament to His honor when we walk in obedience, reflect His character, and embody His truth, thereby making His praise glorious in every sphere of our existence.
Questions for Reflection
FAQ
What does it mean to "sing forth the honour of his name"?
Answer: To "sing forth the honour of his name" means to vocally and publicly declare the full character, reputation, and attributes of God. In biblical thought, God's "name" represents His entire being—His power, holiness, faithfulness, love, and sovereignty. When we sing forth His honor, we are not just uttering words; we are proclaiming who He is, acknowledging His supreme worth, and celebrating His mighty deeds. It's an active, joyful, and often musical expression that makes His glory known to ourselves, to fellow worshippers, and to the world, much like the psalmist encourages in Psalm 96:2.
How can we "make his praise glorious" in a practical sense?
Answer: Making God's praise glorious involves offering worship that is excellent, intentional, and reflective of His infinite majesty. Practically, this means engaging our whole being—mind, heart, and voice—in worship. It implies sincerity over showmanship, passion over passivity, and a deep reverence for God's holiness. In corporate settings, it involves thoughtful preparation, skilled musicianship, and a unified spirit of adoration. Individually, it means cultivating a heart of gratitude, meditating on God's attributes, and allowing our lives to be a continuous offering of thanks and obedience. It's about ensuring that our worship, whether through song, prayer, or daily living, truly elevates and magnifies God, demonstrating His worth to all, as exhorted in Colossians 3:16.
CHRIST-CENTERED FULFILLMENT
The call to "sing forth the honour of his name: make his praise glorious" finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the perfect embodiment of God's "name" and "honour," for He is "the radiance of the glory of God and the exact imprint of his nature," as powerfully declared in Hebrews 1:3. In Christ, God's character, power, love, and redemptive plan are fully revealed, making Him the supreme object and enabler of truly glorious praise. Through His impeccable life of obedience, His sacrificial death on the cross, and His triumphant resurrection, Jesus perfectly honored the Father's name, demonstrating obedience and love that glorified God in every aspect. Now, as believers, we are empowered by the Holy Spirit to offer "the sacrifice of praise to God continually, that is, the fruit of lips that acknowledge his name" through Him (Hebrews 13:15). Our praise is made truly glorious because it is offered to and through the One who is "worthy... to receive power and wealth and wisdom and strength and honor and glory and praise!" (Revelation 5:12). Indeed, the eschatological vision of Philippians 2:9-11 promises that every knee will one day bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father, thereby making His praise eternally and universally glorious.