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
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"Come ye, and see the works of the Lord: terrible in counsels above the sons of men" [Psalm 66:5]. Son of Man indeed He too has been called, and verily Son of Man He became: very Son of God in the form of God; [Philippians 2:6] very Son of Man in form of a servant: but do not judge of that form by the condition of others alike: "terrible" He is "in counsels above the sons of men." Sons of men took counsel to crucify Christ, being crucified He blinded the crucifiers. What then have ye done, sons of men, by taking keen counsels against your Lord, in whom was hidden Majesty, and to sight shown weakness? You were taking counsels to destroy, He to blind and save; to blind proud men, to save humble men: but to blind those same proud men, to the end that, being blinded they might be humbled, being humbled might confess, having confessed might be enlightened. "Terrible in counsels above the sons of men." Terrible indeed. Behold blindness in part to Israel has happened: [Romans 11:25] behold the Jews, out of whom was born Christ, are without: behold the Gentiles, that were against Judæa, in Christ are within. "Terrible in counsels above the sons of men."
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).
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Summary
Psalms 66:5 extends a profound and universal invitation to all humanity to observe and deeply contemplate the magnificent, awe-inspiring deeds of God. It beckons every individual to witness the overwhelming power, holiness, and sovereign intervention of the Almighty as He actively demonstrates His character through both acts of judgment and deliverance concerning the children of men. This verse encapsulates a call to profound reverence and acknowledgment of God's active presence and formidable might throughout history and in the present, urging a response of worship and humble recognition of His unparalleled authority.
Context
Literary Context
Psalm 66 is a communal psalm of thanksgiving, likely composed following a significant national deliverance or a period of intense trial. It opens with a universal call to worship (vv. 1-4), inviting "all the earth" to make a joyful noise to God, emphasizing His global sovereignty and power. Verse 5 acts as a pivotal invitation, transitioning from a general declaration of God's greatness to a specific exhortation to "come and see" His works. This sets the stage for the psalm's historical recounting of God's mighty acts, particularly the Exodus and wilderness journey (vv. 6-7), before transitioning to a more personal testimony of deliverance (vv. 8-20). Thus, verse 5 serves as the bridge, inviting the audience to engage with the historical evidence of God's "terrible" (awe-inspiring) dealings with humanity, preparing them for the specific examples that follow and reinforcing the psalm's overarching theme of God's faithfulness to His people.
Historical & Cultural Context
Ancient Israelite worship often involved recounting God's historical interventions, particularly the Exodus, the crossing of the Red Sea, and the conquest of Canaan, as foundational acts of salvation and judgment. Psalm 66, likely composed for temple worship or a national celebration of deliverance, would have resonated deeply with a people whose identity was shaped by these divine "doings." The concept of God being "terrible" (awe-inspiring or dreadful) in His actions was not a negative attribute but a recognition of His transcendent power and holiness, often associated with His covenant faithfulness and His ability to both save and judge. This perspective would have been understood within a culture that revered a God who actively intervened in human affairs, unlike the often capricious or limited deities of surrounding nations, reinforcing His uniqueness as the one true God.
Key Themes
This verse powerfully contributes to several overarching themes within Psalm 66 and the broader biblical narrative. It highlights Divine Revelation Through Action, asserting that God's character and power are not merely abstract concepts but are demonstrably revealed through His observable "works" and "doing." This encourages an active engagement with history and personal experience to discern God's hand, echoing the call to remember the mighty acts of the Lord throughout Israel's history. Furthermore, the verse underscores God's Awesome Power and Sovereignty, particularly through the KJV word "terrible" (Hebrew: yârêʼ), which signifies profound awe, reverence, and holy dread, rather than modern fear. It speaks to God's immense majesty and the solemnity of His judgments and deliverances, demonstrating that His actions are overwhelming and beyond human comprehension, as seen in the foundational principle of the fear of the Lord. Finally, the phrase "Come and see" embodies a Universal Invitation to Witness, extending the call beyond Israel to all "children of men" to acknowledge and marvel at God's undeniable might and active presence, similar to the psalmist's invitation in Psalm 46:8.
Exposition and Analysis
Key Word Analysis
This term refers to a performance or accomplishment. When applied to God, as here, it denotes His creative acts, His acts of salvation (e.g., the Exodus), or His judgments. It emphasizes God's active engagement in the world, shaping history and revealing His character through tangible events and deeds. The term highlights the concrete and observable nature of God's actions.
A primitive root meaning "to fear," but morally, "to revere." This word (and its derivatives like nora') signifies that which inspires profound awe, dread, reverence, or deep respect due to its immense power, majesty, or holiness. In the KJV and biblical Hebrew, "terrible" conveys a sense of overwhelming grandeur and solemnity, not something negative or dreadful in the modern sense. It describes God's presence at Mount Sinai and His mighty deeds that evoke a holy fear—a reverential awe that acknowledges His incomparable sovereignty and power.
This word refers to an act, deed, or exploit, often with an emphasis on the outcome or consequence. While "works" (miphʻâl) can be more general, "doing" (ʻălîylâh) often points to specific, notable actions, particularly those that demonstrate power or judgment. Here, it complements "works" by highlighting the impactful and decisive nature of God's interventions, especially "toward the children of men," implying His direct and consequential dealings with humanity.
Verse Breakdown
"Come and see the works of God:"
This imperative invitation is a direct and urgent address, urging active observation and contemplation. "Come and see" is a common biblical idiom inviting people to witness and understand a profound truth or event (e.g., John 1:46). The "works of God" encompass His entire unfolding plan in creation, providence, salvation history, and judgment, inviting humanity to discern His active hand in all things, both past and present.
"[he is] terrible [in his] doing"
This clause describes the nature of God's actions. "Terrible" (yârêʼ) conveys that His deeds are not merely powerful but are awe-inspiring, majestic, and evoke a profound sense of holy dread and reverence. His "doing" (ʻălîylâh) refers to His specific, impactful interventions, emphasizing that His actions are decisive and carry immense weight, demonstrating His sovereign authority over all creation and human affairs. This phrase underscores the overwhelming and incomparable nature of divine power.
"toward the children of men."
This phrase specifies the recipients and subjects of God's "terrible doing." It underscores the universal scope of God's active involvement in human history and individual lives. God's actions are not arbitrary or distant; they are purposeful and directly affect humanity, whether through acts of deliverance, judgment, or the unfolding of His redemptive plan for all people. The phrase "children of men" (H1121 bên + H120 ʼâdâm) broadly refers to all human beings, emphasizing the universal reach of God's powerful interventions.
Literary Devices
Psalms 66:5 employs several powerful literary devices to convey its profound message. The opening phrase "Come and see" is a direct command, an imperative mood, which serves as a powerful and urgent invitation. It compels the audience to actively engage their senses and intellect in observing God's actions, rather than passively hearing about them. This direct address creates a sense of immediacy and personal involvement, making the reader a participant in the psalmist's call. Furthermore, the use of "terrible" (yârêʼ) to describe God's "doing" functions as an intensification or even a form of hyperbole (in its ancient sense of magnifying truth), emphasizing the overwhelming and incomparable nature of divine power. It elevates God's actions beyond mere human capability or comprehension, instilling a sense of profound awe and reverence. Finally, the phrase "toward the children of men" employs universalism, broadening the scope of God's revelation and action beyond Israel to all humanity. This highlights God's sovereignty over all nations and His desire for all people to witness and acknowledge His mighty deeds, reinforcing the psalm's opening universal call to worship.
Theological and Thematic Connections
Psalms 66:5 powerfully articulates the biblical truth that God is not a distant, inactive deity but an ever-present, sovereign being who actively intervenes in the affairs of humanity. His "works" and "doing" are not random occurrences but purposeful demonstrations of His character—His power, justice, mercy, and faithfulness. This verse invites a theological posture of awe and contemplation, urging believers to discern God's hand in both the grand sweep of redemptive history (e.g., the Exodus, the Incarnation) and the intricate details of personal experience. It underscores the concept of divine revelation through action, asserting that God makes Himself known not only through His word but also through His observable deeds, which demand a response of worship and reverence from all people, acknowledging His active and formidable presence in the world.
Reflection and Application
In our contemporary world, where distractions abound and a sense of divine presence can feel elusive, Psalms 66:5 serves as a vital call to spiritual attentiveness. It encourages us to cultivate a habit of actively "coming and seeing" God's hand at work, both in the grand narrative of salvation history and in the minute details of our daily lives. This involves reflecting on the historical acts of God—from creation to the Exodus, from the giving of the Law to the life, death, and resurrection of Jesus Christ, and the ongoing work of the Holy Spirit in the church and the world. Furthermore, it challenges us to recognize God's active presence in the present, discerning His providence in our personal circumstances, in global events, and in the beauty and order of creation. Cultivating this awareness fosters a profound sense of awe and reverence for God's power, wisdom, and justice, leading to deeper humility, trust, and worship. When we truly "see" His "terrible" (awe-inspiring) doing, our faith is strengthened, and our perspective is transformed, reminding us that we serve a God who is intimately involved and supremely sovereign over all things.
Questions for Reflection
FAQ
What does "terrible" mean in Psalms 66:5?
In Psalms 66:5, the King James Version's use of "terrible" (from the Hebrew yârêʼ, H3372) does not carry the modern English connotation of something dreadful or bad. Instead, it signifies something that inspires profound awe, reverence, and holy dread due to its immense power, majesty, and holiness. It describes God's actions as overwhelmingly grand and solemn, evoking a response of deep respect and wonder. This is the same word used to describe the awe-inspiring nature of God's presence at Mount Sinai or His name itself (e.g., Deuteronomy 28:58). Therefore, God is "terrible" in His doing because His actions are so mighty and beyond human comprehension that they command our utmost reverence and awe.
Is the invitation to "Come and see" only for the ancient Israelites?
While Psalm 66 was originally composed within an Israelite context, the invitation "Come and see" and the phrase "toward the children of men" clearly indicate a universal scope. The psalm begins with a call for "all the earth" to make a joyful noise to God (Psalms 66:1). This universal language suggests that God's "works" are intended to be witnessed and acknowledged by all humanity, transcending national or ethnic boundaries. It aligns with the broader biblical theme that God's glory and power are revealed to all peoples, inviting them to worship and recognize His sovereignty, as seen in passages like Romans 1:20, which states that God's eternal power and divine nature are clearly perceived through what has been made.
Christ-Centered Fulfillment
The ultimate "work of God" and His most "terrible" (awe-inspiring) doing toward the children of men is undeniably found in the person and work of Jesus Christ. While the Old Testament psalmist looked back at mighty acts like the Exodus, the New Testament reveals that God's power and wisdom are supremely displayed in the incarnation, crucifixion, and resurrection of His Son. The cross, though seemingly a defeat, is the most profound demonstration of God's terrible justice against sin and His terrible mercy toward sinners, where He "made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him" (2 Corinthians 5:21). The resurrection, likewise, is God's ultimate "doing," demonstrating His power over death and His vindication of Christ, offering new life to all who believe (Romans 6:4). Thus, when we are invited to "come and see the works of God," we are ultimately drawn to behold the glory of God in the face of Jesus Christ (2 Corinthians 4:6), the Lamb of God who takes away the sin of the world (John 1:29), the climactic and most "terrible" (awe-inspiring) act of salvation for all humanity, fulfilling God's redemptive plan for all people.