TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 66:1–7. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"Say ye to God, How to be feared are Your works!" [Psalm 66:3]. Wherefore to be feared and not to be loved? Hear another voice of a Psalm: "Serve the Lord in fear, and exult unto Him with trembling." What means this? Hear the voice of the Apostle: "With fear," he says, "and trembling, work out your own salvation." [Philippians 2:12] Wherefore with fear and trembling? He has subjoined the reason: "for God it is that works in you both to will and to work according to good will." [Philippians 2:13] If therefore God works in you, by the Grace of God you work well, not by your strength. Therefore if you rejoice, fear also: lest perchance that which was given to a humble man be taken away from a proud one....Brethren, if against the Jews of old, cut off from the root of the Patriarchs, we ought not to exalt ourselves, but rather to fear and say to God, "How to be feared are Your works:" how much less ought we not to exalt ourselves against the fresh wounds of the cutting off! Before there had been cut off Jews, graffed in Gentiles; from the very graft there have been cut off heretics; but neither against them ought we to exalt ourselves; lest perchance he deserve to be cut off, that delights to revile them that are cut off. My brethren, a bishop's voice, however unworthy, has sounded to you: we pray you to beware, whosoever you are in the Church, do not revile them that are not within; but pray ye rather, that they too may be within. For God is able again to graft them in. [Romans 11:23] Of the very Jews the Apostle said this, and it was done in their case. The Lord rose again, and many believed: they perceived not when they crucified, nevertheless afterwards they believed in Him, and there was forgiven them so great a transgression. The shedding of the Lord's blood was forgiven the manslayers, not to say, God-slayers: "for if they had known, the Lord of glory they never would have crucified." [1 Corinthians 2:8] Now to the manslayers has been forgiven the shedding of the blood of Him innocent: and that same blood which through madness they shed, through grace they have drunk....O fullness of Gentiles, say thou to God, "How to be feared are Your works!" and so rejoice thou as that you may fear, be not exalted above the branches cut off.
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Summary
Psalm 66:3 is a powerful and exclamatory declaration of God's awe-inspiring majesty and irresistible power, serving as a universal summons to all creation to acknowledge His magnificent deeds. It highlights the wonder of His creative and redemptive acts throughout history, emphasizing the absolute certainty of His ultimate triumph over all opposition, compelling even His adversaries to submit to His supreme authority.
Context
Literary Context
Psalm 66 is a psalm of communal thanksgiving, opening with a universal call for "all the earth" to "make a joyful noise to God" and "sing forth the honor of his name" Psalm 66:1-2. The initial verses (1-7) focus on God's past works, particularly His miraculous interventions for His people, such as the parting of the Red Sea Exodus 14:21 and His overarching control over creation and history. Psalm 66:3 serves as a direct, exclamatory address to God, acknowledging His fearsome greatness as revealed in these powerful works, setting the stage for the recounting of specific historical deliverances in the subsequent verses and transitioning into a more personal testimony of God's goodness in the latter half of the psalm Psalm 66:8-20.
Historical & Cultural Context
While the specific historical event prompting Psalm 66 is not explicitly stated, its themes resonate deeply with periods of national crisis and deliverance in Israel's history, perhaps reflecting a post-exilic context or a time of significant military victory. The psalm reflects a worldview where God is actively involved in the affairs of nations, demonstrating His power through both natural phenomena and historical events. The concept of "enemies" submitting to God was a common motif in ancient Near Eastern kingship, where victorious monarchs would receive homage from vanquished foes. However, in this psalm, it is applied to Yahweh, the divine King of Israel, emphasizing His unique and absolute sovereignty over all earthly powers. The psalm's universal scope ("all the earth") suggests a recognition of Yahweh's dominion extending beyond Israel, a theological development seen increasingly in prophetic literature that anticipates a global acknowledgment of God's reign.
Key Themes
This verse contributes significantly to several overarching themes within Psalm 66 and the broader Psalter. It powerfully articulates God's Awe-Inspiring Majesty, using language that evokes a sense of profound reverence and astonishment at His deeds. It underscores God's Irresistible Power, asserting that His strength is unmatched and nothing can ultimately stand against Him, a theme echoed in Psalm 2:4-6. Furthermore, it highlights the theme of Divine Sovereignty and Ultimate Submission, proclaiming that all adversaries, regardless of their might, will inevitably be compelled to yield to God's supreme authority. This submission can manifest as voluntary reverence or forced subjugation, as seen in passages like Isaiah 45:23. The verse also implicitly touches upon the theme of God's Redemptive History, as His "works" encompass not only creation but also His acts of deliverance for His people, demonstrating His faithfulness across generations.
Exposition and Analysis
Key Word Analysis
This primitive root is used with great latitude, meaning "to say," "to speak," "to declare," or "to command." In this context, it is an imperative, a direct command to the worshiper or to all humanity to speak forth, to articulate, and to acknowledge God's awesome nature. It implies a public declaration, a vocal response to the overwhelming reality of God's power and deeds.
Derived from a primitive root meaning "to fear," this word, as used in the KJV, conveys a sense of "awe-inspiring," "dreadful" in a majestic way, or "reverential fear." It describes something so grand, powerful, and holy that it instills a profound sense of respect, astonishment, and even trembling. It emphasizes God's immense power, holiness, and the overwhelming nature of His presence and actions, which are not to be trifled with but are worthy of deep reverence.
This term refers to God's deeds, actions, or accomplishments. It encompasses both His creative acts (e.g., the formation of the cosmos) and His redemptive or judgmental interventions in human history (e.g., the Exodus, victories over enemies, judgments upon nations). The plural "works" indicates the vast array and consistent nature of God's powerful activity throughout time, demonstrating His character and sovereignty.
This primitive root literally means "to be untrue," "to lie," "to feign," or "to disown." In the context of submission to a superior power, it carries the nuance of feigned or forced obedience, a reluctant submission born out of necessity rather than willing allegiance. It suggests that even those who are hostile to God will be compelled to acknowledge His power, even if their hearts remain rebellious. This is a powerful statement about the absolute nature of God's dominion, where even insincere homage is a testament to His overwhelming might.
Verse Breakdown
"Say unto God, How terrible [art thou in] thy works!"
This opening clause is an exclamation of profound awe and wonder directed at God, serving as a command or exhortation. It urges the speaker and all who hear to declare openly the overwhelming and majestic nature of God's deeds. The "terrible" quality of His works refers to their capacity to inspire reverential fear and astonishment, demonstrating His immense power and holiness in creation and throughout history. It is a call to recognize and vocalize the profound impact of God's actions.
"through the greatness of thy power"
This phrase identifies the source and means by which God's "terrible works" are accomplished. It is not merely by His will, but by the sheer, unquantifiable "greatness" (Hebrew: rôb, meaning abundance or vastness) of His "power" (Hebrew: ʻôz, signifying strength, might, ability). This emphasizes the irresistible and limitless nature of divine omnipotence, which undergirds all of God's actions, making them effective and undeniable.
"shall thine enemies submit themselves unto thee."
This climactic declaration reveals the inevitable outcome of God's great power. His "enemies"—those who oppose His will, His people, or His kingdom—will be compelled to "submit themselves" to Him. As discussed in "Key Word Analysis," this submission may be a forced, reluctant, or even feigned acknowledgment of His authority, rather than a willing act of worship. It highlights God's ultimate sovereignty and the futility of resistance against Him, underscoring that His dominion is absolute and inescapable.
Literary Devices
Psalm 66:3 employs several powerful literary devices to convey its message of divine majesty and power. The verse opens with an exclamation ("How terrible art thou in thy works!"), immediately conveying a sense of profound awe and wonder, inviting the reader to share in the psalmist's reverence for God. This is followed by a clear statement of cause and effect, directly linking God's "greatness of thy power" to the inevitable "submission" of His enemies, establishing a logical and theological consequence. The use of hyperbole in "greatness of thy power" emphasizes the immeasurable and overwhelming extent of God's might, suggesting it is beyond human comprehension or limitation. The concept of "enemies" being forced to "submit themselves" can be seen as a form of personification, where abstract opposition or hostile forces are given agency to bow down. Furthermore, the verse functions as a proclamation, a declarative statement of theological truth that serves to both praise God and instruct the worshiper about His unchallengeable nature and ultimate victory.
Theological and Thematic Connections
Psalm 66:3 stands as a profound testament to God's absolute sovereignty and the ultimate triumph of His will over all opposition. It underscores a fundamental biblical truth: God's power is not merely a theoretical concept but is actively demonstrated through His "works" in creation, providence, and redemption. This display of power demands a response, whether it be reverent awe from His people or forced submission from His adversaries. The verse foreshadows the eschatological reality where every knee will bow and every tongue confess God's supremacy, validating His righteous rule over all things. It reminds believers that despite present challenges or the apparent strength of opposing forces, God's ultimate victory is assured, providing a foundation for trust and hope in His unfailing dominion.
Reflection and Application
Psalm 66:3 calls us to cultivate a profound sense of awe and reverence for God. In a world that often seeks to diminish God or elevate human autonomy, this verse serves as a powerful corrective, reminding us of His unchallengeable power and ultimate authority. Recognizing the "terrible" (awe-inspiring) nature of God's works—from the intricate complexity of creation to His miraculous interventions in history and our personal lives—should inspire deep worship and unwavering trust. When faced with seemingly insurmountable obstacles or formidable adversaries, this truth reassures us that God's power is supreme, and His purposes will ultimately prevail. It encourages us to rest in His sovereignty, knowing that no enemy, no circumstance, can ultimately stand against His mighty hand. This understanding fosters confidence in His protection and an unwavering commitment to worship Him, acknowledging that He is in control and will bring all things to submission under His divine will, whether willingly or by divine compulsion.
Questions for Reflection
FAQ
What does "terrible" mean in Psalm 66:3, and why is it used to describe God?
In Psalm 66:3, the King James Version's use of "terrible" does not carry the modern negative connotation of something dreadful or bad. Instead, it reflects the original Hebrew word yârêʼ (H3372), which means "awe-inspiring," "fear-inducing" in a reverential sense, or "majestic." It is used to describe God because His works—His acts of creation, judgment, and deliverance—are so overwhelmingly powerful, magnificent, and holy that they evoke a profound sense of wonder, respect, and even trembling in those who behold them. It emphasizes God's immense power and holiness, which are beyond human comprehension and inspire deep reverence.
Does "thine enemies submit themselves unto thee" imply forced submission or willing worship?
The Hebrew word kâchash (H3584) used for "submit themselves" in Psalm 66:3 often implies a reluctant or feigned submission, a forced acknowledgment of power rather than willing allegiance. It suggests that God's power is so great that even His adversaries, who may harbor rebellion in their hearts, will be compelled to bow before His authority. This does not preclude the possibility of some enemies eventually turning to willing worship, but the primary emphasis here is on the undeniable and irresistible nature of God's dominion, which will ultimately bring all opposition to heel, whether by choice or by divine compulsion, as seen in the eschatological vision of Philippians 2:10-11.
Christ-Centered Fulfillment
Psalm 66:3 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "terrible" (awe-inspiring) works of God are supremely revealed in the incarnation, crucifixion, resurrection, and ascension of Jesus. Through Christ, God demonstrated the "greatness of His power" not only in creation but preeminently in conquering sin, death, and the grave, disarming principalities and powers Colossians 2:15. The promise that "thine enemies shall submit themselves unto thee" is perfectly realized in Christ's universal Lordship. While some submit willingly through faith and repentance, others will be compelled to acknowledge His sovereignty on the Day of Judgment, for "at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" Philippians 2:10-11. Thus, Psalm 66:3 points forward to the cosmic triumph of the Lamb of God, who, by His powerful works of redemption and ultimate judgment, will ultimately reign supreme over all creation and all opposition, establishing His eternal kingdom Revelation 11:15.