Make a joyful noise unto God, all ye lands.
Providence
The real theme of this psalm is in the last section: it is a psalm of thanksgiving for a special mercy experienced by an individual. But the account of this special providence is prefaced by two sections descriptive of the providence of God in general. This is in accordance with a law of the spiritual life. Those who enter into real experience of their own are thereby united with the entire religious experience of the race. There is no influence so broadening and refining as that of a living Christianity.
I. The providence of power (Psalms 66:1-7). God is in the midst of His people like a watchman on the watch-tower, not only observing all that is taking place within the city of God, but keeping a keen outlook upon the enemies by whom the city is surrounded, lest the rebellious should exalt themselves (Psalms 66:7). Of this protecting care an instance never to be forgotten was the scene at the Red Sea, when the flood was turned into dry land, and His people, who had been in mortal terror, had their apprehensions turned into rejoicings. Another was the passage of the Jordan, when they entered Canaan. These may be called the stock examples of Hebrew poetry. We have better instances supplied by subsequent history; but the great lesson is that all history belongs to us, and we are selling our birthright if we do not know how to travel through the tracts of the past and discern in them the footsteps of our God.
II. The providence of discipline (Psalms 66:8-12). When God is celebrated merely as the Champion of His people, who discomfits their enemies, there is danger of boasting. But the psalmist is well aware that God sustains a more delicate relation to His people. He does not always prosper them; He does not always spare them disappointments and defeat. On the contrary, adversity is one of the gifts of the covenant. And in this psalm the sufferings of God’s people are described in a series of touching images (Psalms 66:10-12). They have been tried like silver; they have been brought into the net like a bird which is in the grasp of its captor and cannot escape; they have been yoked to oppression like the ass to its load, and the oppressor has lorded it over them like the driver riding above the head of the camel; they have been brought through fire and through water. Yet for these experiences the psalm calls for praise. The old poets used to say that the nightingale sang with its breast resting against a thorn; and it is certain that the mellowest notes of the religious voice are never heard till suffering has been experienced. The distinction of God’s people is not that they have less to bear than others, but that they get the good of their affliction, and, when they trust God, He always at last brings them out, as is said here, into a wealthy place.
III. The providence of grace (Psalms 66:13-20). There are those who have never had anything done for their souls. They can speak about their bodies, their properties and their fortunes, but their soul has no history. If a man’s soul has a history in which God is concerned, and of which he himself is glad, we know a good deal about him. It is a great thing to be able to say, “Come and hear” (Psalms 66:16), “Come and see” (Psalms 66:5). Have you seen any sight and heard any message which you feel to be worth the attention of all the world? I should not like to live and die without having seen and heard the greatest and best that the world contains. Perhaps a further biographical feature is indicated in the saying that if he had regarded iniquity in his heart God would not have heard him. At all events, we have here one of the profoundest remarks on prayer to be found in the whole Bible. God will not hear the prayers of a man who is cherishing known sin. But the psalmist does not ascribe the glory of his answered prayer to his innocence. He finishes with a humble ascription to the God of Grace. (J. Stalker, D. D.)
Worship
I. It is exultingly delightful (Psalms 66:1-2). It is a cheery, jubilant exercise of the mind; the whole atmosphere of the soul breaking into sunshine, all its vocal powers going out in rapturous music. Worship is the soul losing itself in the infinitely kind, the supremely beautiful and good. Self-obliviousness is the highest happiness.
II. It is binding on all. “All ye lands.” It is more rational, more right, for men to neglect everything else than to neglect this--neglect their physical health, their social advancement, even their intellectual culture, than to neglect worship. It is the “one thing needful.” It is that one thing which, if lacking in any character, damns the man.
III. It has a direct relation to God. “Say unto God, How terrible art Thou,” etc. It speaks not about Him, but to Him. It may be said that genuine worship has to do with everything--it mingles in all the services of the man, makes the whole life one unbroken psalm. True, but it only does so by the conscious contact of the soul with God. As the fields that are sown with grain must turn themselves to the sun before there will come germination, growth, maturation, so the soul must put itself into conscious contact with God, its Sun, before its spiritual powers can be brought out into true worship.
IV. It will one day be universal. “All the earth shall worship Thee.” (Homilist.)