Psalms 66:8

⁷He rules forever by His power; His eyes watch the nations. Do not let the rebellious exalt themselves. Selah ⁸Bless our God, O peoples; let the sound of His praise be heard. ⁹He preserves our lives and keeps our feet from slipping.

Summary

This verse from Psalms expresses the call to all nations to bless and praise God, acknowledging His sovereignty and mighty works. It reflects the universal nature of God's authority and the invitation for all people to worship Him. The verse emphasizes the inclusivity of God's salvation, extending beyond a particular group or nation. It serves as a reminder of the importance of giving thanks and honor to God for His wondrous deeds and blessings. Overall, Psalms 66:8 conveys the message of God's greatness and the universal call to worship Him.

Commentary

Keil-Delitzsch
Jamieson-Fausset-Brown
John Gill
Matthew Henry
Tyndale

Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary

The character of the event by which the truth has been verified that the God who redeemed Israel out of Egypt still ever possesses and exercises to the full His ancient sovereign power, is seen from this reiterated call to the peoples to share in Israel's Gloria. God has averted the peril of death and overthrow from His people: He has put their soul in life (בּחיּים, like בּישׁע in Psa 12:6), i.e., in the realm of life; He has not abandoned their foot to tottering unto overthrow (mowT the substantive, as in Psa 121:3; cf. the reversed construction in Psa 55:23). For God has cast His people as it were into a smelting-furnace or fining-pot in order to purify and to prove them by suffering; - this is a favourite figure with Isaiah and Jeremiah, but is also found in Zac 13:9; Mal 3:3. Eze 19:9 is decisive concerning the meaning of מצוּדה, where הביא במצודות signifies "to bring into the holds or prisons;" besides, the figure of the fowling-net (although this is also called מצוּדה as well as מצודה) has no footing here in the context. מצוּדה (vid., Psa 18:3) signifies specula, and that both a natural and an artificial watch-post on a mountain; here it is the mountain-hold or prison of the enemy, as a figure of the total loss of freedom. The laying on of a heavy burden mentioned by the side of it in Psa 66:11 also accords well with this. מוּעקה, a being oppressed, the pressure of a burden, is a Hophal formation, like מטּה, a being spread out, Isa 8:8; cf. the similar masculine forms in Psa 69:3; Isa 8:13; Isa 14:6; Isa 29:3. The loins are mentioned because when carrying heavy loads, which one has to stoop down in order to take up, the lower spinal region is called into exercise. אנושׁ is frequently (Psa 9:20., Psa 10:18; Psa 56:2, Isa 51:12; Ch2 14:10) the word used for tyrants as being wretched mortals, perishable creatures, in contrast with their all the more revolting, imperious, and self-deified demeanour. God so ordered it, that "wretched men" rode upon Israel's head. Or is it to be interpreted: He caused them to pass over Israel (cf. Psa 129:3; Isa 51:23)? It can scarcely mean this, since it would then be in dorso nostro, which the Latin versions capriciously substitute. The preposition ל instead of על is used with reference to the phrase ישׁב ל: sitting upon Israel's head, God caused them to ride along, so that Israel was not able to raise its head freely, but was most ignominiously wounded in its self-esteem. Fire and water are, as in Isa 43:2, a figure of vicissitudes and perils of the most extreme character. Israel was nigh to being burnt up and drowned, but God led it forth לרויה, to an abundant fulness, to abundance and superabundance of prosperity. The lxx, which renders εἰς ἀναψυχήν (Jerome absolutely: in refrigerium), has read לרוחה; Symmachus, εἰς εὐρυχωρίαν, probably reading לרחבה (Psa 119:45; Psa 18:20). Both give a stronger antithesis. But the state of straitness or oppression was indeed also a state of privation.

Matthew Henry Bible Commentary

In these verses the psalmist calls upon God's people in a special manner to praise him. Let all lands do it, but Israel's land particularly. Bless our God; bless him as ours, a God in covenant with us, and that takes care of us as his own. Let them make the voice of his praise to be heard (Psa 66:8); for from whom should it be heard but from those who are his peculiar favourites and select attendants? Two things we have reason to bless God for: - I. Common protection (Psa 66:9): He holdeth our soul in life, that it may not drop away of itself; for, being continually in our hands, it is apt to slip through our fingers. We must own that it is the good providence of God that keeps life and soul together and his visitation that preserves our spirit. He puts our soul in life, so the word is. He that gave us our being, by a constant renewed act upholds us in our being, and his providence is a continued creation. When we are ready to faint and perish he restores our soul, and so puts it, as it were, into a new life, giving new comforts. Non est vivere, sed valere, vita - It is not existence, but happiness, that deserves the name of life. But we are apt to stumble and fall, and are exposed to many destructive accidents, killing disasters as well as killing diseases, and therefore as to these also we are guarded by the divine power. He suffers not our feet to be moved, preventing many unforeseen evils, which we ourselves were not aware of our danger from. To him we owe it that we have not, long ere this, fallen into endless ruin. He will keep the feet of his saints. II. Special deliverance from great distress. Observe, 1. How grievous the distress and danger were, Psa 66:11, Psa 66:12. What particular trouble of the church this refers to does not appear; it might be the trouble of some private persons or families only. But, whatever it was, they were surprised with it as a bird with a snare, enclosed and entangled in it as a fish in a net; they were pressed down with it, and kept under as with a load upon their loins, Psa 66:11. But they owned the hand of God in it. We are never in the net but God brings us into it, never under affliction but God lays it upon us. Is any thing more dangerous than fire and water? We went through both, that is, afflictions of different kinds; the end of one trouble was the beginning of another; when we had got clear of one sort of dangers we found ourselves involved in dangers of another sort. Such may be the troubles of the best of God's saints, but he has promised, When thou passest through the waters, through the fire, I will be with thee, Isa 43:1. Yet proud and cruel men may be as dangerous as fire and water, and more so. Beware of men, Mat 10:17. When men rose up against us, that was fire and water, and all that is threatening (Psa 124:2, Psa 124:3, Psa 124:4), and that was the case here: "Thou hast caused men to ride over our heads, to trample upon us and insult over us, to hector and abuse us, nay, and to make perfect slaves of us; they have said to our souls, Bow down, that we may go over," Isa 51:23. While it is the pleasure of good princes to rule in the hearts of their subjects it is the pride of tyrants to ride over their heads; yet the afflicted church in this also owns the hand of God: "Thou hast caused them thus to abuse us;" for the most furious oppressor has no power but what is given him from above. 2. How gracious God's design was in bringing them into this distress and danger. See what the meaning of it is (Psa 66:10): Thou, O God! hast proved us, and tried us. Then we are likely to get good by our afflictions, when we look upon them under this notion, for then we may see God's grace and love at the bottom of them and our own honour and benefit in the end of them. By afflictions we are proved as silver in the fire. (1.) That our graces, by being tried, may be made more evident and so we may be approved, as silver, when it is touched and marked sterling, and this will be to our praise at the appearing of Jesus Christ (Pe1 1:7) and perhaps in this world. Job's integrity and constancy were manifested by his afflictions. (2.) That our graces, by being exercised, may be made more strong and active, and so we may be improved, as silver when it is refined by the fire and made more clear from its dross; and this will be to our unspeakable advantage, for thus we are made partakers of God's holiness, Heb 12:10. Public troubles are for the purifying of the church, Dan 11:35; Rev 2:10; Deu 8:2. 3. How glorious the issue was at last. The troubles of the church will certainly end well; these do so, for (1.) The outlet of the trouble is happy. They are in fire and water, but they get through them: "We went through fire and water, and did not perish in the flames or floods." Whatever the troubles of the saints are, blessed be God, there is a way through them. (2.) The inlet to a better state is much more happy: Thou broughtest us out into a wealthy place, into a well-watered place (so the word is), like the gardens of the Lord, and therefore fruitful. God brings his people into trouble that their comforts afterwards may be the sweeter and that their affliction may thus yield the peaceable fruit of righteousness, which will make the poorest place in the world a wealthy place.