Psalms 94

Psalms 94:1

God’s Awesome Deeds

In the temple of God, God’s chosen people see that God answers them “in righteousness” (Psalms 65:5). His righteousness is related to the covenant He has made with His people. His covenant is always the measure of His actions. Now that the transgressions have been forgiven, which has happened by virtue of the blood of the new covenant, God can redeem and provide salvation.

By virtue of His righteousness, He brings Israel the long-awaited deliverance and judges the enemies of His people. By His awesome deeds done in righteousness on behalf of His people, they acknowledge Him as the “God of our salvation”. Their salvation, which will find its full fulfillment in the realm of peace, is due only to Him.

His awesome deeds in righteousness not only show that He cares for His people, but that they also have a blessed effect on all peoples “of all the ends of the earth and of the farthest sea”. These nations have always relied on their idols. Through God’s awesome acts of righteousness, they will abandon their trust in their idols and He will become their trust.

By the strength that is His own, He “establishes the mountains” (Psalms 65:6). They move when He touches them and He establishes them (Psalms 104:7; 31). This is also true of earthly superpowers, which are sometimes represented as a mountain (Psalms 68:15-16; Jeremiah 51:25). He is girded with might, which means that He is omnipotent, unlimited in the use of His strength. There is no one who can oppose Him or force Him to change His plan. Everything is fixed in Him.

That He is almighty is seen when He “stills the roaring of the seas” as well as “the roaring of their waves” (Psalms 65:7). The fact that we see the Lord Jesus doing that (Mark 4:37-41) proves that He is this the almighty God. What is true of the roaring seas and waves is also true of “the tumult of the peoples” (cf. Isaiah 17:12-13; Luke 21:25). All the tumultuous peoples are under His authority. He is in complete control of them. They can do nothing but what He permits and what is according to His plan with the world. It brings us peace when we think about it, while we see what is happening in the world.

When He intervenes in the affairs of the world by quieting the tumult of the nations, it causes fear in those “who dwell in the ends [of the earth]” (Psalms 65:8). His actions against the enemies of His people are signs to the inhabitants of the world. They do not come to repentance because of it, but must acknowledge His intervention. All who are connected to Him from where the morning dawns and the evening falls, that is, from east to west, He makes to shout for joy.

Psalms 94:2

Abundance of Blessing

These verses describe the blessed consequence of God’s awesome deeds in righteousness (Psalms 65:5). It is a description of the abundant blessing in the millennial realm of peace (cf. Deuteronomy 11:10-15; 21; Ezekiel 36:33-38). Then creation will be set free from the “futility” to which it was subjected by man’s sin (Romans 8:20-21) and will bring forth an abundance of fruit.

The land owes this time of blessing to God’s visiting it (Psalms 65:9). In “visit” lies the thought of taking care of someone who is in need, thinking of him, looking at him and providing for his needs. This is what God is doing with the land He has chosen for His people to live in and enjoy what it produces.

The abundance that the land produces is His work. He “causes it to overflow”. He not only provides what is needed, but gives in abundance. God is a God of overflow (cf. Deuteronomy 28:11; Deuteronomy 30:9; John 10:10). He “enriches” the land. All lack is past time. There is a great wealth of food. It is a paradisiacal condition. The earthly blessings of God’s covenant with His people are enjoyed in full measure.

This is due to “the stream of God” which is “full of water”. By “the stream of God” are meant the great reservoirs of water in the clouds (cf. Job 26:8; Job 38:37-38). At God’s command they pour out their water on the land, so that the wheat can grow in rich abundance. God “prepares their grain”. The restored Israel will acknowledge this wholeheartedly and with great gratitude: “For thus You prepare the earth.” In a spiritual sense, it refers to the outpouring of the Holy Spirit on “all flesh” when God’s people are restored to their relationship with God (Joel 2:28; cf. Ezekiel 47:1-12; Zechariah 14:8). For us, this is already reality (John 7:37-39).

God may wondrously make something grow (Jona 4:6), but His usual way is that He gives growth in accordance with the laws He has placed in creation. The farmer does have to work the land. He plows the earth. But God waters that plowed earth (Psalms 65:10). He waters its furrows and soaks it with raindrops. The crop that comes forth is blessed by God, it grows under His blessing. It is clear that God and no one else gives this growth, this abundance, this rich yield of the land.

This is also a description of the way God brings a sinner to repentance and causes him to grow spiritually (1 Corinthians 3:6). The Spirit, through the Word of God, convicts the heart of the sinner of his sins. He plows the ground, as it were, through which iniquity is seen and confessed. Then Word and Spirit drench the heart and work the new life in him (John 3:5). The teaching of God’s Word then soaks like a gentle rain and like raindrops that new life making it grow and bear fruit (Deuteronomy 32:2).

Throughout the year, God has given His care to the land, demonstrating His bounty (Psalms 65:11). The crowning glory is that rich harvest. In what comes forth from the earth’s soil, we see, as it were, His “paths” that “drip [with] fatness”. It gives the picture of God walking through the land in successive seasons, and everywhere He walks fertility, beauty and abundance appear. The magnificent vineyards, cornfields and olive trees adorn the land like a crown adorns the head. It is the crown that God puts on the land.

The dry wilderness is crowned with pastures (Psalms 65:12; Isaiah 35:1-2). His footsteps bedevil the pastures so that they continue to produce abundant fertile grass. The fertility and abundance cause joy. “The hills”, which are presented as persons, “gird themselves with rejoicing”. The green splendor around the hills seems to be a girdle that radiates joy.

The flocks in the meadows are so large that they seem like a covering for those meadows (Psalms 65:13). The valleys also have a covering: they are covered with grain. As a result, the meadows and the valleys are full of expressions of joy: “They shout for joy, yes, they sing.” All nature is full of the bounty of God and is a testimony to His happiness and His beauty (Zechariah 9:16-17).

This description is an exhortation to the New Testament believer to testify full of joy to the spiritual blessings he has received in Christ.

Psalms 94:3

Abundance of Blessing

These verses describe the blessed consequence of God’s awesome deeds in righteousness (Psalms 65:5). It is a description of the abundant blessing in the millennial realm of peace (cf. Deuteronomy 11:10-15; 21; Ezekiel 36:33-38). Then creation will be set free from the “futility” to which it was subjected by man’s sin (Romans 8:20-21) and will bring forth an abundance of fruit.

The land owes this time of blessing to God’s visiting it (Psalms 65:9). In “visit” lies the thought of taking care of someone who is in need, thinking of him, looking at him and providing for his needs. This is what God is doing with the land He has chosen for His people to live in and enjoy what it produces.

The abundance that the land produces is His work. He “causes it to overflow”. He not only provides what is needed, but gives in abundance. God is a God of overflow (cf. Deuteronomy 28:11; Deuteronomy 30:9; John 10:10). He “enriches” the land. All lack is past time. There is a great wealth of food. It is a paradisiacal condition. The earthly blessings of God’s covenant with His people are enjoyed in full measure.

This is due to “the stream of God” which is “full of water”. By “the stream of God” are meant the great reservoirs of water in the clouds (cf. Job 26:8; Job 38:37-38). At God’s command they pour out their water on the land, so that the wheat can grow in rich abundance. God “prepares their grain”. The restored Israel will acknowledge this wholeheartedly and with great gratitude: “For thus You prepare the earth.” In a spiritual sense, it refers to the outpouring of the Holy Spirit on “all flesh” when God’s people are restored to their relationship with God (Joel 2:28; cf. Ezekiel 47:1-12; Zechariah 14:8). For us, this is already reality (John 7:37-39).

God may wondrously make something grow (Jona 4:6), but His usual way is that He gives growth in accordance with the laws He has placed in creation. The farmer does have to work the land. He plows the earth. But God waters that plowed earth (Psalms 65:10). He waters its furrows and soaks it with raindrops. The crop that comes forth is blessed by God, it grows under His blessing. It is clear that God and no one else gives this growth, this abundance, this rich yield of the land.

This is also a description of the way God brings a sinner to repentance and causes him to grow spiritually (1 Corinthians 3:6). The Spirit, through the Word of God, convicts the heart of the sinner of his sins. He plows the ground, as it were, through which iniquity is seen and confessed. Then Word and Spirit drench the heart and work the new life in him (John 3:5). The teaching of God’s Word then soaks like a gentle rain and like raindrops that new life making it grow and bear fruit (Deuteronomy 32:2).

Throughout the year, God has given His care to the land, demonstrating His bounty (Psalms 65:11). The crowning glory is that rich harvest. In what comes forth from the earth’s soil, we see, as it were, His “paths” that “drip [with] fatness”. It gives the picture of God walking through the land in successive seasons, and everywhere He walks fertility, beauty and abundance appear. The magnificent vineyards, cornfields and olive trees adorn the land like a crown adorns the head. It is the crown that God puts on the land.

The dry wilderness is crowned with pastures (Psalms 65:12; Isaiah 35:1-2). His footsteps bedevil the pastures so that they continue to produce abundant fertile grass. The fertility and abundance cause joy. “The hills”, which are presented as persons, “gird themselves with rejoicing”. The green splendor around the hills seems to be a girdle that radiates joy.

The flocks in the meadows are so large that they seem like a covering for those meadows (Psalms 65:13). The valleys also have a covering: they are covered with grain. As a result, the meadows and the valleys are full of expressions of joy: “They shout for joy, yes, they sing.” All nature is full of the bounty of God and is a testimony to His happiness and His beauty (Zechariah 9:16-17).

This description is an exhortation to the New Testament believer to testify full of joy to the spiritual blessings he has received in Christ.

Psalms 94:4

Abundance of Blessing

These verses describe the blessed consequence of God’s awesome deeds in righteousness (Psalms 65:5). It is a description of the abundant blessing in the millennial realm of peace (cf. Deuteronomy 11:10-15; 21; Ezekiel 36:33-38). Then creation will be set free from the “futility” to which it was subjected by man’s sin (Romans 8:20-21) and will bring forth an abundance of fruit.

The land owes this time of blessing to God’s visiting it (Psalms 65:9). In “visit” lies the thought of taking care of someone who is in need, thinking of him, looking at him and providing for his needs. This is what God is doing with the land He has chosen for His people to live in and enjoy what it produces.

The abundance that the land produces is His work. He “causes it to overflow”. He not only provides what is needed, but gives in abundance. God is a God of overflow (cf. Deuteronomy 28:11; Deuteronomy 30:9; John 10:10). He “enriches” the land. All lack is past time. There is a great wealth of food. It is a paradisiacal condition. The earthly blessings of God’s covenant with His people are enjoyed in full measure.

This is due to “the stream of God” which is “full of water”. By “the stream of God” are meant the great reservoirs of water in the clouds (cf. Job 26:8; Job 38:37-38). At God’s command they pour out their water on the land, so that the wheat can grow in rich abundance. God “prepares their grain”. The restored Israel will acknowledge this wholeheartedly and with great gratitude: “For thus You prepare the earth.” In a spiritual sense, it refers to the outpouring of the Holy Spirit on “all flesh” when God’s people are restored to their relationship with God (Joel 2:28; cf. Ezekiel 47:1-12; Zechariah 14:8). For us, this is already reality (John 7:37-39).

God may wondrously make something grow (Jona 4:6), but His usual way is that He gives growth in accordance with the laws He has placed in creation. The farmer does have to work the land. He plows the earth. But God waters that plowed earth (Psalms 65:10). He waters its furrows and soaks it with raindrops. The crop that comes forth is blessed by God, it grows under His blessing. It is clear that God and no one else gives this growth, this abundance, this rich yield of the land.

This is also a description of the way God brings a sinner to repentance and causes him to grow spiritually (1 Corinthians 3:6). The Spirit, through the Word of God, convicts the heart of the sinner of his sins. He plows the ground, as it were, through which iniquity is seen and confessed. Then Word and Spirit drench the heart and work the new life in him (John 3:5). The teaching of God’s Word then soaks like a gentle rain and like raindrops that new life making it grow and bear fruit (Deuteronomy 32:2).

Throughout the year, God has given His care to the land, demonstrating His bounty (Psalms 65:11). The crowning glory is that rich harvest. In what comes forth from the earth’s soil, we see, as it were, His “paths” that “drip [with] fatness”. It gives the picture of God walking through the land in successive seasons, and everywhere He walks fertility, beauty and abundance appear. The magnificent vineyards, cornfields and olive trees adorn the land like a crown adorns the head. It is the crown that God puts on the land.

The dry wilderness is crowned with pastures (Psalms 65:12; Isaiah 35:1-2). His footsteps bedevil the pastures so that they continue to produce abundant fertile grass. The fertility and abundance cause joy. “The hills”, which are presented as persons, “gird themselves with rejoicing”. The green splendor around the hills seems to be a girdle that radiates joy.

The flocks in the meadows are so large that they seem like a covering for those meadows (Psalms 65:13). The valleys also have a covering: they are covered with grain. As a result, the meadows and the valleys are full of expressions of joy: “They shout for joy, yes, they sing.” All nature is full of the bounty of God and is a testimony to His happiness and His beauty (Zechariah 9:16-17).

This description is an exhortation to the New Testament believer to testify full of joy to the spiritual blessings he has received in Christ.

Psalms 94:5

Abundance of Blessing

These verses describe the blessed consequence of God’s awesome deeds in righteousness (Psalms 65:5). It is a description of the abundant blessing in the millennial realm of peace (cf. Deuteronomy 11:10-15; 21; Ezekiel 36:33-38). Then creation will be set free from the “futility” to which it was subjected by man’s sin (Romans 8:20-21) and will bring forth an abundance of fruit.

The land owes this time of blessing to God’s visiting it (Psalms 65:9). In “visit” lies the thought of taking care of someone who is in need, thinking of him, looking at him and providing for his needs. This is what God is doing with the land He has chosen for His people to live in and enjoy what it produces.

The abundance that the land produces is His work. He “causes it to overflow”. He not only provides what is needed, but gives in abundance. God is a God of overflow (cf. Deuteronomy 28:11; Deuteronomy 30:9; John 10:10). He “enriches” the land. All lack is past time. There is a great wealth of food. It is a paradisiacal condition. The earthly blessings of God’s covenant with His people are enjoyed in full measure.

This is due to “the stream of God” which is “full of water”. By “the stream of God” are meant the great reservoirs of water in the clouds (cf. Job 26:8; Job 38:37-38). At God’s command they pour out their water on the land, so that the wheat can grow in rich abundance. God “prepares their grain”. The restored Israel will acknowledge this wholeheartedly and with great gratitude: “For thus You prepare the earth.” In a spiritual sense, it refers to the outpouring of the Holy Spirit on “all flesh” when God’s people are restored to their relationship with God (Joel 2:28; cf. Ezekiel 47:1-12; Zechariah 14:8). For us, this is already reality (John 7:37-39).

God may wondrously make something grow (Jona 4:6), but His usual way is that He gives growth in accordance with the laws He has placed in creation. The farmer does have to work the land. He plows the earth. But God waters that plowed earth (Psalms 65:10). He waters its furrows and soaks it with raindrops. The crop that comes forth is blessed by God, it grows under His blessing. It is clear that God and no one else gives this growth, this abundance, this rich yield of the land.

This is also a description of the way God brings a sinner to repentance and causes him to grow spiritually (1 Corinthians 3:6). The Spirit, through the Word of God, convicts the heart of the sinner of his sins. He plows the ground, as it were, through which iniquity is seen and confessed. Then Word and Spirit drench the heart and work the new life in him (John 3:5). The teaching of God’s Word then soaks like a gentle rain and like raindrops that new life making it grow and bear fruit (Deuteronomy 32:2).

Throughout the year, God has given His care to the land, demonstrating His bounty (Psalms 65:11). The crowning glory is that rich harvest. In what comes forth from the earth’s soil, we see, as it were, His “paths” that “drip [with] fatness”. It gives the picture of God walking through the land in successive seasons, and everywhere He walks fertility, beauty and abundance appear. The magnificent vineyards, cornfields and olive trees adorn the land like a crown adorns the head. It is the crown that God puts on the land.

The dry wilderness is crowned with pastures (Psalms 65:12; Isaiah 35:1-2). His footsteps bedevil the pastures so that they continue to produce abundant fertile grass. The fertility and abundance cause joy. “The hills”, which are presented as persons, “gird themselves with rejoicing”. The green splendor around the hills seems to be a girdle that radiates joy.

The flocks in the meadows are so large that they seem like a covering for those meadows (Psalms 65:13). The valleys also have a covering: they are covered with grain. As a result, the meadows and the valleys are full of expressions of joy: “They shout for joy, yes, they sing.” All nature is full of the bounty of God and is a testimony to His happiness and His beauty (Zechariah 9:16-17).

This description is an exhortation to the New Testament believer to testify full of joy to the spiritual blessings he has received in Christ.

Psalms 94:6

Abundance of Blessing

These verses describe the blessed consequence of God’s awesome deeds in righteousness (Psalms 65:5). It is a description of the abundant blessing in the millennial realm of peace (cf. Deuteronomy 11:10-15; 21; Ezekiel 36:33-38). Then creation will be set free from the “futility” to which it was subjected by man’s sin (Romans 8:20-21) and will bring forth an abundance of fruit.

The land owes this time of blessing to God’s visiting it (Psalms 65:9). In “visit” lies the thought of taking care of someone who is in need, thinking of him, looking at him and providing for his needs. This is what God is doing with the land He has chosen for His people to live in and enjoy what it produces.

The abundance that the land produces is His work. He “causes it to overflow”. He not only provides what is needed, but gives in abundance. God is a God of overflow (cf. Deuteronomy 28:11; Deuteronomy 30:9; John 10:10). He “enriches” the land. All lack is past time. There is a great wealth of food. It is a paradisiacal condition. The earthly blessings of God’s covenant with His people are enjoyed in full measure.

This is due to “the stream of God” which is “full of water”. By “the stream of God” are meant the great reservoirs of water in the clouds (cf. Job 26:8; Job 38:37-38). At God’s command they pour out their water on the land, so that the wheat can grow in rich abundance. God “prepares their grain”. The restored Israel will acknowledge this wholeheartedly and with great gratitude: “For thus You prepare the earth.” In a spiritual sense, it refers to the outpouring of the Holy Spirit on “all flesh” when God’s people are restored to their relationship with God (Joel 2:28; cf. Ezekiel 47:1-12; Zechariah 14:8). For us, this is already reality (John 7:37-39).

God may wondrously make something grow (Jona 4:6), but His usual way is that He gives growth in accordance with the laws He has placed in creation. The farmer does have to work the land. He plows the earth. But God waters that plowed earth (Psalms 65:10). He waters its furrows and soaks it with raindrops. The crop that comes forth is blessed by God, it grows under His blessing. It is clear that God and no one else gives this growth, this abundance, this rich yield of the land.

This is also a description of the way God brings a sinner to repentance and causes him to grow spiritually (1 Corinthians 3:6). The Spirit, through the Word of God, convicts the heart of the sinner of his sins. He plows the ground, as it were, through which iniquity is seen and confessed. Then Word and Spirit drench the heart and work the new life in him (John 3:5). The teaching of God’s Word then soaks like a gentle rain and like raindrops that new life making it grow and bear fruit (Deuteronomy 32:2).

Throughout the year, God has given His care to the land, demonstrating His bounty (Psalms 65:11). The crowning glory is that rich harvest. In what comes forth from the earth’s soil, we see, as it were, His “paths” that “drip [with] fatness”. It gives the picture of God walking through the land in successive seasons, and everywhere He walks fertility, beauty and abundance appear. The magnificent vineyards, cornfields and olive trees adorn the land like a crown adorns the head. It is the crown that God puts on the land.

The dry wilderness is crowned with pastures (Psalms 65:12; Isaiah 35:1-2). His footsteps bedevil the pastures so that they continue to produce abundant fertile grass. The fertility and abundance cause joy. “The hills”, which are presented as persons, “gird themselves with rejoicing”. The green splendor around the hills seems to be a girdle that radiates joy.

The flocks in the meadows are so large that they seem like a covering for those meadows (Psalms 65:13). The valleys also have a covering: they are covered with grain. As a result, the meadows and the valleys are full of expressions of joy: “They shout for joy, yes, they sing.” All nature is full of the bounty of God and is a testimony to His happiness and His beauty (Zechariah 9:16-17).

This description is an exhortation to the New Testament believer to testify full of joy to the spiritual blessings he has received in Christ.

Psalms 94:8

Introduction

This psalm is a continuation of the song of praise of Psalm 65. Whereas the previous psalm ends with the rejoicing of creation (Psalms 65:13), in Psalms 66 we find the exhortation to all mankind to worship God and to sing praises to His Name (Psalms 66:4). The Jewish remnant will teach the law and the Word of the LORD to all people (Isaiah 2:3). The language used in this psalm is that of Israel’s deliverance from Egypt (Psalms 66:6). The occasion for exalting God here is the future redemption of the remnant from the great tribulation.

This psalm is about God as the Deliverer of His people. He has done everything; He is seen in everything. It begins with the deliverance of His people from Egypt (Psalms 66:6-7). In it, He shows His power. It is the power of deliverance from enemies, but also the power that gives life out of death (Psalms 66:9).

The restoration of Israel, that is, God’s acceptance and acknowledgment of them as His people again, is in fact life from the dead (Romans 11:15b). We see this in the redemption of the remnant in the end time, which is also entirely His work (Psalms 66:10-12). The result is blessing for the people in the realm of peace given to them by Him (Psalms 66:20).

It is noteworthy that the first part of the psalm, Psalms 66:1-12, is in the plural, while the second part, Psalms 66:13-20, is in the singular. This is a continuation of what the remnant began in Psalms 65. The singular makes it clear that the song of praise is not only collective, but that each is personally involved (cf. Zechariah 12:12-14).

All the Earth Will Sing Praises to God

For “for the choir director” (Psalms 66:1a) see at Psalms 4:1.

For “a song” see at Psalms 65:1.

The psalm is anonymous. There is no event in the life of David that could be a point of reference for this psalm. However, the psalm expresses prophetically the utterances of the faithful remnant in the end time. That makes it possible that David as a prophet wrote this psalm. Indeed, we see that this psalm can be used by the remnant to praise God at the end of the great tribulation because of the redemption He gives. In doing so, they are passing on the lesson they have learned to all people, so that they too can magnify the Lord.

What never has happened will happen when the Lord Jesus reigns: all the earth “shouts joyfully to God” (Psalms 66:1b). They “sing the glory of His name” (Psalms 66:2). His Name is still despised on earth today, but then the glory of His Name will be clear to all.

His Name represents His Person and His features. His glorious Name is the sum of all His features. God is light and He is love (1 John 1:5; 1 John 4:8; 16). All His features result from this. All that is visible of Him gives rise to “make His praise glorious” which is done by singing of His features.

The poet indicates in what way, with what words, praise and glory can be given to God (Psalms 66:3). He gives the words for it (cf. Hosea 14:2-3). It must be about the glorious and therefore fear-inducing actions of God. Everyone is called upon to say to God: “How awesome are Your works.”

God’s power is manifested in His works in such a way that even God’s enemies will no longer dare to resist Him. They will pretend to submit wholeheartedly to the God of Israel (cf. Psalms 18:44). Their submission is only feigned, hypocritical. They do not show their enmity because they know they will be judged immediately if they openly oppose Him (Psalms 101:8). Eventually, every knee will bow and confess “that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:11).

The psalmist knows that evil will not prevail. All the earth will bow down before God once He reveals Himself in His power over evil by judging it (Psalms 66:4). As they bow down, they are to sing praises to God and God’s Name. God reveals Himself in His Name. The appropriate response of the people to this is to sing a song to His glory praising His attributes and features.

Psalms 94:9

Introduction

This psalm is a continuation of the song of praise of Psalm 65. Whereas the previous psalm ends with the rejoicing of creation (Psalms 65:13), in Psalms 66 we find the exhortation to all mankind to worship God and to sing praises to His Name (Psalms 66:4). The Jewish remnant will teach the law and the Word of the LORD to all people (Isaiah 2:3). The language used in this psalm is that of Israel’s deliverance from Egypt (Psalms 66:6). The occasion for exalting God here is the future redemption of the remnant from the great tribulation.

This psalm is about God as the Deliverer of His people. He has done everything; He is seen in everything. It begins with the deliverance of His people from Egypt (Psalms 66:6-7). In it, He shows His power. It is the power of deliverance from enemies, but also the power that gives life out of death (Psalms 66:9).

The restoration of Israel, that is, God’s acceptance and acknowledgment of them as His people again, is in fact life from the dead (Romans 11:15b). We see this in the redemption of the remnant in the end time, which is also entirely His work (Psalms 66:10-12). The result is blessing for the people in the realm of peace given to them by Him (Psalms 66:20).

It is noteworthy that the first part of the psalm, Psalms 66:1-12, is in the plural, while the second part, Psalms 66:13-20, is in the singular. This is a continuation of what the remnant began in Psalms 65. The singular makes it clear that the song of praise is not only collective, but that each is personally involved (cf. Zechariah 12:12-14).

All the Earth Will Sing Praises to God

For “for the choir director” (Psalms 66:1a) see at Psalms 4:1.

For “a song” see at Psalms 65:1.

The psalm is anonymous. There is no event in the life of David that could be a point of reference for this psalm. However, the psalm expresses prophetically the utterances of the faithful remnant in the end time. That makes it possible that David as a prophet wrote this psalm. Indeed, we see that this psalm can be used by the remnant to praise God at the end of the great tribulation because of the redemption He gives. In doing so, they are passing on the lesson they have learned to all people, so that they too can magnify the Lord.

What never has happened will happen when the Lord Jesus reigns: all the earth “shouts joyfully to God” (Psalms 66:1b). They “sing the glory of His name” (Psalms 66:2). His Name is still despised on earth today, but then the glory of His Name will be clear to all.

His Name represents His Person and His features. His glorious Name is the sum of all His features. God is light and He is love (1 John 1:5; 1 John 4:8; 16). All His features result from this. All that is visible of Him gives rise to “make His praise glorious” which is done by singing of His features.

The poet indicates in what way, with what words, praise and glory can be given to God (Psalms 66:3). He gives the words for it (cf. Hosea 14:2-3). It must be about the glorious and therefore fear-inducing actions of God. Everyone is called upon to say to God: “How awesome are Your works.”

God’s power is manifested in His works in such a way that even God’s enemies will no longer dare to resist Him. They will pretend to submit wholeheartedly to the God of Israel (cf. Psalms 18:44). Their submission is only feigned, hypocritical. They do not show their enmity because they know they will be judged immediately if they openly oppose Him (Psalms 101:8). Eventually, every knee will bow and confess “that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:11).

The psalmist knows that evil will not prevail. All the earth will bow down before God once He reveals Himself in His power over evil by judging it (Psalms 66:4). As they bow down, they are to sing praises to God and God’s Name. God reveals Himself in His Name. The appropriate response of the people to this is to sing a song to His glory praising His attributes and features.

Psalms 94:10

Introduction

This psalm is a continuation of the song of praise of Psalm 65. Whereas the previous psalm ends with the rejoicing of creation (Psalms 65:13), in Psalms 66 we find the exhortation to all mankind to worship God and to sing praises to His Name (Psalms 66:4). The Jewish remnant will teach the law and the Word of the LORD to all people (Isaiah 2:3). The language used in this psalm is that of Israel’s deliverance from Egypt (Psalms 66:6). The occasion for exalting God here is the future redemption of the remnant from the great tribulation.

This psalm is about God as the Deliverer of His people. He has done everything; He is seen in everything. It begins with the deliverance of His people from Egypt (Psalms 66:6-7). In it, He shows His power. It is the power of deliverance from enemies, but also the power that gives life out of death (Psalms 66:9).

The restoration of Israel, that is, God’s acceptance and acknowledgment of them as His people again, is in fact life from the dead (Romans 11:15b). We see this in the redemption of the remnant in the end time, which is also entirely His work (Psalms 66:10-12). The result is blessing for the people in the realm of peace given to them by Him (Psalms 66:20).

It is noteworthy that the first part of the psalm, Psalms 66:1-12, is in the plural, while the second part, Psalms 66:13-20, is in the singular. This is a continuation of what the remnant began in Psalms 65. The singular makes it clear that the song of praise is not only collective, but that each is personally involved (cf. Zechariah 12:12-14).

All the Earth Will Sing Praises to God

For “for the choir director” (Psalms 66:1a) see at Psalms 4:1.

For “a song” see at Psalms 65:1.

The psalm is anonymous. There is no event in the life of David that could be a point of reference for this psalm. However, the psalm expresses prophetically the utterances of the faithful remnant in the end time. That makes it possible that David as a prophet wrote this psalm. Indeed, we see that this psalm can be used by the remnant to praise God at the end of the great tribulation because of the redemption He gives. In doing so, they are passing on the lesson they have learned to all people, so that they too can magnify the Lord.

What never has happened will happen when the Lord Jesus reigns: all the earth “shouts joyfully to God” (Psalms 66:1b). They “sing the glory of His name” (Psalms 66:2). His Name is still despised on earth today, but then the glory of His Name will be clear to all.

His Name represents His Person and His features. His glorious Name is the sum of all His features. God is light and He is love (1 John 1:5; 1 John 4:8; 16). All His features result from this. All that is visible of Him gives rise to “make His praise glorious” which is done by singing of His features.

The poet indicates in what way, with what words, praise and glory can be given to God (Psalms 66:3). He gives the words for it (cf. Hosea 14:2-3). It must be about the glorious and therefore fear-inducing actions of God. Everyone is called upon to say to God: “How awesome are Your works.”

God’s power is manifested in His works in such a way that even God’s enemies will no longer dare to resist Him. They will pretend to submit wholeheartedly to the God of Israel (cf. Psalms 18:44). Their submission is only feigned, hypocritical. They do not show their enmity because they know they will be judged immediately if they openly oppose Him (Psalms 101:8). Eventually, every knee will bow and confess “that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:11).

The psalmist knows that evil will not prevail. All the earth will bow down before God once He reveals Himself in His power over evil by judging it (Psalms 66:4). As they bow down, they are to sing praises to God and God’s Name. God reveals Himself in His Name. The appropriate response of the people to this is to sing a song to His glory praising His attributes and features.

Psalms 94:11

Introduction

This psalm is a continuation of the song of praise of Psalm 65. Whereas the previous psalm ends with the rejoicing of creation (Psalms 65:13), in Psalms 66 we find the exhortation to all mankind to worship God and to sing praises to His Name (Psalms 66:4). The Jewish remnant will teach the law and the Word of the LORD to all people (Isaiah 2:3). The language used in this psalm is that of Israel’s deliverance from Egypt (Psalms 66:6). The occasion for exalting God here is the future redemption of the remnant from the great tribulation.

This psalm is about God as the Deliverer of His people. He has done everything; He is seen in everything. It begins with the deliverance of His people from Egypt (Psalms 66:6-7). In it, He shows His power. It is the power of deliverance from enemies, but also the power that gives life out of death (Psalms 66:9).

The restoration of Israel, that is, God’s acceptance and acknowledgment of them as His people again, is in fact life from the dead (Romans 11:15b). We see this in the redemption of the remnant in the end time, which is also entirely His work (Psalms 66:10-12). The result is blessing for the people in the realm of peace given to them by Him (Psalms 66:20).

It is noteworthy that the first part of the psalm, Psalms 66:1-12, is in the plural, while the second part, Psalms 66:13-20, is in the singular. This is a continuation of what the remnant began in Psalms 65. The singular makes it clear that the song of praise is not only collective, but that each is personally involved (cf. Zechariah 12:12-14).

All the Earth Will Sing Praises to God

For “for the choir director” (Psalms 66:1a) see at Psalms 4:1.

For “a song” see at Psalms 65:1.

The psalm is anonymous. There is no event in the life of David that could be a point of reference for this psalm. However, the psalm expresses prophetically the utterances of the faithful remnant in the end time. That makes it possible that David as a prophet wrote this psalm. Indeed, we see that this psalm can be used by the remnant to praise God at the end of the great tribulation because of the redemption He gives. In doing so, they are passing on the lesson they have learned to all people, so that they too can magnify the Lord.

What never has happened will happen when the Lord Jesus reigns: all the earth “shouts joyfully to God” (Psalms 66:1b). They “sing the glory of His name” (Psalms 66:2). His Name is still despised on earth today, but then the glory of His Name will be clear to all.

His Name represents His Person and His features. His glorious Name is the sum of all His features. God is light and He is love (1 John 1:5; 1 John 4:8; 16). All His features result from this. All that is visible of Him gives rise to “make His praise glorious” which is done by singing of His features.

The poet indicates in what way, with what words, praise and glory can be given to God (Psalms 66:3). He gives the words for it (cf. Hosea 14:2-3). It must be about the glorious and therefore fear-inducing actions of God. Everyone is called upon to say to God: “How awesome are Your works.”

God’s power is manifested in His works in such a way that even God’s enemies will no longer dare to resist Him. They will pretend to submit wholeheartedly to the God of Israel (cf. Psalms 18:44). Their submission is only feigned, hypocritical. They do not show their enmity because they know they will be judged immediately if they openly oppose Him (Psalms 101:8). Eventually, every knee will bow and confess “that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:11).

The psalmist knows that evil will not prevail. All the earth will bow down before God once He reveals Himself in His power over evil by judging it (Psalms 66:4). As they bow down, they are to sing praises to God and God’s Name. God reveals Himself in His Name. The appropriate response of the people to this is to sing a song to His glory praising His attributes and features.

Psalms 94:12

Come and See

When the day of the Lord has come, God takes the government into His own hands. With the call “come and see the works of God”, people are called to come nearer and see His works of redemption and government (Psalms 66:5). God has entrusted the reign of creation to man, but he failed hopelessly. We see that with Adam and Nebuchadnezzar. Through redemption, He restored that.

When God begins to reign openly, which He does through His Son, the Messiah, He performs deeds that are awe-inspiring to the sons of men. People have thought that they could decide everything on earth. They have lived and exercised authority without regard to God. This resulted in great injustice. When God reigns, He will judge all injustice.

The psalmist cites two examples of God’s awe-inspiring deeds that He performed in the early history of His people (Psalms 66:6; Psalms 114:3; 5). At the passage through the Red Sea, God “turned the sea into dry land” (Exodus 14:21). At the passage through the Jordan, He drained the Jordan and the people passed through the river on foot (Joshua 3:14-17).

God judged Egypt and delivered His people from bondage. At the Red Sea, He completely delivered His people from the power of the enemy, for the Egyptians perished in the Red Sea (Exodus 14:28-31). There, on the other side of the Red Sea, they rejoiced in God (Exodus 15:1-3). Such deliverance followed by such rejoicing will also be experienced by the remnant, the Israel of God, in the end time. That is what this psalm is about.

His deeds in the past provide unconditional guarantee for the future. God has not merely shown His power once in the past, but “He rules by His might forever” (Psalms 66:7; Exodus 15:18). He is mighty and remains so for all eternity. His throne is high in heaven, from where “His eyes keep watch on the nations”. Never does He lose sight of anything or anyone. “Let not the rebellious” forget this, lest they “exalt themselves” to rise up against Him. A similar warning is also found in Psalms 2 (Psalms 2:9).

Psalms 94:13

Come and See

When the day of the Lord has come, God takes the government into His own hands. With the call “come and see the works of God”, people are called to come nearer and see His works of redemption and government (Psalms 66:5). God has entrusted the reign of creation to man, but he failed hopelessly. We see that with Adam and Nebuchadnezzar. Through redemption, He restored that.

When God begins to reign openly, which He does through His Son, the Messiah, He performs deeds that are awe-inspiring to the sons of men. People have thought that they could decide everything on earth. They have lived and exercised authority without regard to God. This resulted in great injustice. When God reigns, He will judge all injustice.

The psalmist cites two examples of God’s awe-inspiring deeds that He performed in the early history of His people (Psalms 66:6; Psalms 114:3; 5). At the passage through the Red Sea, God “turned the sea into dry land” (Exodus 14:21). At the passage through the Jordan, He drained the Jordan and the people passed through the river on foot (Joshua 3:14-17).

God judged Egypt and delivered His people from bondage. At the Red Sea, He completely delivered His people from the power of the enemy, for the Egyptians perished in the Red Sea (Exodus 14:28-31). There, on the other side of the Red Sea, they rejoiced in God (Exodus 15:1-3). Such deliverance followed by such rejoicing will also be experienced by the remnant, the Israel of God, in the end time. That is what this psalm is about.

His deeds in the past provide unconditional guarantee for the future. God has not merely shown His power once in the past, but “He rules by His might forever” (Psalms 66:7; Exodus 15:18). He is mighty and remains so for all eternity. His throne is high in heaven, from where “His eyes keep watch on the nations”. Never does He lose sight of anything or anyone. “Let not the rebellious” forget this, lest they “exalt themselves” to rise up against Him. A similar warning is also found in Psalms 2 (Psalms 2:9).

Psalms 94:14

Come and See

When the day of the Lord has come, God takes the government into His own hands. With the call “come and see the works of God”, people are called to come nearer and see His works of redemption and government (Psalms 66:5). God has entrusted the reign of creation to man, but he failed hopelessly. We see that with Adam and Nebuchadnezzar. Through redemption, He restored that.

When God begins to reign openly, which He does through His Son, the Messiah, He performs deeds that are awe-inspiring to the sons of men. People have thought that they could decide everything on earth. They have lived and exercised authority without regard to God. This resulted in great injustice. When God reigns, He will judge all injustice.

The psalmist cites two examples of God’s awe-inspiring deeds that He performed in the early history of His people (Psalms 66:6; Psalms 114:3; 5). At the passage through the Red Sea, God “turned the sea into dry land” (Exodus 14:21). At the passage through the Jordan, He drained the Jordan and the people passed through the river on foot (Joshua 3:14-17).

God judged Egypt and delivered His people from bondage. At the Red Sea, He completely delivered His people from the power of the enemy, for the Egyptians perished in the Red Sea (Exodus 14:28-31). There, on the other side of the Red Sea, they rejoiced in God (Exodus 15:1-3). Such deliverance followed by such rejoicing will also be experienced by the remnant, the Israel of God, in the end time. That is what this psalm is about.

His deeds in the past provide unconditional guarantee for the future. God has not merely shown His power once in the past, but “He rules by His might forever” (Psalms 66:7; Exodus 15:18). He is mighty and remains so for all eternity. His throne is high in heaven, from where “His eyes keep watch on the nations”. Never does He lose sight of anything or anyone. “Let not the rebellious” forget this, lest they “exalt themselves” to rise up against Him. A similar warning is also found in Psalms 2 (Psalms 2:9).

Psalms 94:15

Refined and Brought Out Into Abundance

The goodness of God in the history of the redemption of His people causes a new call to bless or praise God (Psalms 66:8). This is a call from the remnant of Israel to the peoples to bless or praise God for what He has done to Israel. The occasion is what is stated in Psalms 66:10, which we see by the word “for” with which that verse begins. All peoples who have come into contact with God are called upon to bless or praise “our God”, which is the God of the remnant or the God of Israel. The point is that the glory of God, His great Name and fame, is to be proclaimed loudly. His glory is what He has done in the deliverance of His people.

God’s glory here is directly connected to giving life again to His people and keeping them standing firm in the way of faith (Psalms 66:9). God is to be praised because of His unique ability to give life. He is the Only One Who can do that, because He is the living God. He is also the Only One Who brings this life to maturity and leads and sustains it, and through the trials stands firm in the way of faith, so that it does not waver.

The remnant has gone through all kinds of trials and tribulations (Psalms 66:10). In these they, that is, their faith, have been “refined … as silver is refined” (cf. Malachi 3:3; Zechariah 13:9; 1 Peter 1:7). The trial has been tough, but they see the suffering as the way and the hand of God with them. This is also how they express it in the following verses.

They see that they have been brought by God “into the net” of captivity (Psalms 66:11; cf. Lamentations 1:13). They are like a bird caught in a net. He can no longer spread his wings, is powerless and at the mercy of the will of the bird-catcher. God has also laid “an oppressive burden” upon their loins, rendering them powerless and unable to walk.

It is also God Who has caused “men”, in whom we recognize the antichrist and his followers, to ride over their heads (Psalms 66:12; cf. Isaiah 51:23). It refers to the surrender into the hand of the enemy and the deep humiliation He brings upon them. They went “through fire and through water”, describing the severe tribulation into which they fell with the danger of burning and drowning, of destruction and death (cf. Isaiah 43:2).

In our lives it can also be the case that people ‘walk all over us’. They make our lives particularly difficult. How important it is then to look to God above these people, Who has deemed this necessary for our good. All the trials that are inflicted on us by people, regardless of whether they are believers or unbelievers, we may accept from the hand of God. This gives us peace in the midst of affliction. Then we no longer see the hand of men, but the hand of a loving Father.

When the trial comes to an end, it is also brought about by God Himself. God does not test beyond what someone can bear, but also gives the outcome at the right time (1 Corinthians 10:13). The people who seemed doomed to death, He keeps in life (Psalms 66:9a). They appeared to be close to the fall, but He sustained them (Psalms 66:9b). They were caught in a net, but He gave them room (Psalms 66:11a). They had a squeezing band around their waist, but He broke it (Psalms 66:11b). After all His acts of deliverance, He brought them “out into [a place of] abundance” (cf. Deuteronomy 8:7). His purpose with the tribulation is “to do good” for them “in the end” (Deuteronomy 8:15-16).

We will also say this once when we are with the Lord and look back on our entire life’s journey together with Him. So can we also say this now when we look back on difficult times in our lives. Then we see that He has always been with us, even though we have sometimes felt alone, and has led us out of the difficulties into the enjoyment of an abundance of spiritual blessing. On earth, God’s intention with the trials is that “we should partake of His holiness” (Hebrews 12:10). For eternity, it means that He will eventually lead us into the abundance of the Father’s house.

Psalms 94:16

Refined and Brought Out Into Abundance

The goodness of God in the history of the redemption of His people causes a new call to bless or praise God (Psalms 66:8). This is a call from the remnant of Israel to the peoples to bless or praise God for what He has done to Israel. The occasion is what is stated in Psalms 66:10, which we see by the word “for” with which that verse begins. All peoples who have come into contact with God are called upon to bless or praise “our God”, which is the God of the remnant or the God of Israel. The point is that the glory of God, His great Name and fame, is to be proclaimed loudly. His glory is what He has done in the deliverance of His people.

God’s glory here is directly connected to giving life again to His people and keeping them standing firm in the way of faith (Psalms 66:9). God is to be praised because of His unique ability to give life. He is the Only One Who can do that, because He is the living God. He is also the Only One Who brings this life to maturity and leads and sustains it, and through the trials stands firm in the way of faith, so that it does not waver.

The remnant has gone through all kinds of trials and tribulations (Psalms 66:10). In these they, that is, their faith, have been “refined … as silver is refined” (cf. Malachi 3:3; Zechariah 13:9; 1 Peter 1:7). The trial has been tough, but they see the suffering as the way and the hand of God with them. This is also how they express it in the following verses.

They see that they have been brought by God “into the net” of captivity (Psalms 66:11; cf. Lamentations 1:13). They are like a bird caught in a net. He can no longer spread his wings, is powerless and at the mercy of the will of the bird-catcher. God has also laid “an oppressive burden” upon their loins, rendering them powerless and unable to walk.

It is also God Who has caused “men”, in whom we recognize the antichrist and his followers, to ride over their heads (Psalms 66:12; cf. Isaiah 51:23). It refers to the surrender into the hand of the enemy and the deep humiliation He brings upon them. They went “through fire and through water”, describing the severe tribulation into which they fell with the danger of burning and drowning, of destruction and death (cf. Isaiah 43:2).

In our lives it can also be the case that people ‘walk all over us’. They make our lives particularly difficult. How important it is then to look to God above these people, Who has deemed this necessary for our good. All the trials that are inflicted on us by people, regardless of whether they are believers or unbelievers, we may accept from the hand of God. This gives us peace in the midst of affliction. Then we no longer see the hand of men, but the hand of a loving Father.

When the trial comes to an end, it is also brought about by God Himself. God does not test beyond what someone can bear, but also gives the outcome at the right time (1 Corinthians 10:13). The people who seemed doomed to death, He keeps in life (Psalms 66:9a). They appeared to be close to the fall, but He sustained them (Psalms 66:9b). They were caught in a net, but He gave them room (Psalms 66:11a). They had a squeezing band around their waist, but He broke it (Psalms 66:11b). After all His acts of deliverance, He brought them “out into [a place of] abundance” (cf. Deuteronomy 8:7). His purpose with the tribulation is “to do good” for them “in the end” (Deuteronomy 8:15-16).

We will also say this once when we are with the Lord and look back on our entire life’s journey together with Him. So can we also say this now when we look back on difficult times in our lives. Then we see that He has always been with us, even though we have sometimes felt alone, and has led us out of the difficulties into the enjoyment of an abundance of spiritual blessing. On earth, God’s intention with the trials is that “we should partake of His holiness” (Hebrews 12:10). For eternity, it means that He will eventually lead us into the abundance of the Father’s house.

Psalms 94:17

Refined and Brought Out Into Abundance

The goodness of God in the history of the redemption of His people causes a new call to bless or praise God (Psalms 66:8). This is a call from the remnant of Israel to the peoples to bless or praise God for what He has done to Israel. The occasion is what is stated in Psalms 66:10, which we see by the word “for” with which that verse begins. All peoples who have come into contact with God are called upon to bless or praise “our God”, which is the God of the remnant or the God of Israel. The point is that the glory of God, His great Name and fame, is to be proclaimed loudly. His glory is what He has done in the deliverance of His people.

God’s glory here is directly connected to giving life again to His people and keeping them standing firm in the way of faith (Psalms 66:9). God is to be praised because of His unique ability to give life. He is the Only One Who can do that, because He is the living God. He is also the Only One Who brings this life to maturity and leads and sustains it, and through the trials stands firm in the way of faith, so that it does not waver.

The remnant has gone through all kinds of trials and tribulations (Psalms 66:10). In these they, that is, their faith, have been “refined … as silver is refined” (cf. Malachi 3:3; Zechariah 13:9; 1 Peter 1:7). The trial has been tough, but they see the suffering as the way and the hand of God with them. This is also how they express it in the following verses.

They see that they have been brought by God “into the net” of captivity (Psalms 66:11; cf. Lamentations 1:13). They are like a bird caught in a net. He can no longer spread his wings, is powerless and at the mercy of the will of the bird-catcher. God has also laid “an oppressive burden” upon their loins, rendering them powerless and unable to walk.

It is also God Who has caused “men”, in whom we recognize the antichrist and his followers, to ride over their heads (Psalms 66:12; cf. Isaiah 51:23). It refers to the surrender into the hand of the enemy and the deep humiliation He brings upon them. They went “through fire and through water”, describing the severe tribulation into which they fell with the danger of burning and drowning, of destruction and death (cf. Isaiah 43:2).

In our lives it can also be the case that people ‘walk all over us’. They make our lives particularly difficult. How important it is then to look to God above these people, Who has deemed this necessary for our good. All the trials that are inflicted on us by people, regardless of whether they are believers or unbelievers, we may accept from the hand of God. This gives us peace in the midst of affliction. Then we no longer see the hand of men, but the hand of a loving Father.

When the trial comes to an end, it is also brought about by God Himself. God does not test beyond what someone can bear, but also gives the outcome at the right time (1 Corinthians 10:13). The people who seemed doomed to death, He keeps in life (Psalms 66:9a). They appeared to be close to the fall, but He sustained them (Psalms 66:9b). They were caught in a net, but He gave them room (Psalms 66:11a). They had a squeezing band around their waist, but He broke it (Psalms 66:11b). After all His acts of deliverance, He brought them “out into [a place of] abundance” (cf. Deuteronomy 8:7). His purpose with the tribulation is “to do good” for them “in the end” (Deuteronomy 8:15-16).

We will also say this once when we are with the Lord and look back on our entire life’s journey together with Him. So can we also say this now when we look back on difficult times in our lives. Then we see that He has always been with us, even though we have sometimes felt alone, and has led us out of the difficulties into the enjoyment of an abundance of spiritual blessing. On earth, God’s intention with the trials is that “we should partake of His holiness” (Hebrews 12:10). For eternity, it means that He will eventually lead us into the abundance of the Father’s house.

Psalms 94:18

Refined and Brought Out Into Abundance

The goodness of God in the history of the redemption of His people causes a new call to bless or praise God (Psalms 66:8). This is a call from the remnant of Israel to the peoples to bless or praise God for what He has done to Israel. The occasion is what is stated in Psalms 66:10, which we see by the word “for” with which that verse begins. All peoples who have come into contact with God are called upon to bless or praise “our God”, which is the God of the remnant or the God of Israel. The point is that the glory of God, His great Name and fame, is to be proclaimed loudly. His glory is what He has done in the deliverance of His people.

God’s glory here is directly connected to giving life again to His people and keeping them standing firm in the way of faith (Psalms 66:9). God is to be praised because of His unique ability to give life. He is the Only One Who can do that, because He is the living God. He is also the Only One Who brings this life to maturity and leads and sustains it, and through the trials stands firm in the way of faith, so that it does not waver.

The remnant has gone through all kinds of trials and tribulations (Psalms 66:10). In these they, that is, their faith, have been “refined … as silver is refined” (cf. Malachi 3:3; Zechariah 13:9; 1 Peter 1:7). The trial has been tough, but they see the suffering as the way and the hand of God with them. This is also how they express it in the following verses.

They see that they have been brought by God “into the net” of captivity (Psalms 66:11; cf. Lamentations 1:13). They are like a bird caught in a net. He can no longer spread his wings, is powerless and at the mercy of the will of the bird-catcher. God has also laid “an oppressive burden” upon their loins, rendering them powerless and unable to walk.

It is also God Who has caused “men”, in whom we recognize the antichrist and his followers, to ride over their heads (Psalms 66:12; cf. Isaiah 51:23). It refers to the surrender into the hand of the enemy and the deep humiliation He brings upon them. They went “through fire and through water”, describing the severe tribulation into which they fell with the danger of burning and drowning, of destruction and death (cf. Isaiah 43:2).

In our lives it can also be the case that people ‘walk all over us’. They make our lives particularly difficult. How important it is then to look to God above these people, Who has deemed this necessary for our good. All the trials that are inflicted on us by people, regardless of whether they are believers or unbelievers, we may accept from the hand of God. This gives us peace in the midst of affliction. Then we no longer see the hand of men, but the hand of a loving Father.

When the trial comes to an end, it is also brought about by God Himself. God does not test beyond what someone can bear, but also gives the outcome at the right time (1 Corinthians 10:13). The people who seemed doomed to death, He keeps in life (Psalms 66:9a). They appeared to be close to the fall, but He sustained them (Psalms 66:9b). They were caught in a net, but He gave them room (Psalms 66:11a). They had a squeezing band around their waist, but He broke it (Psalms 66:11b). After all His acts of deliverance, He brought them “out into [a place of] abundance” (cf. Deuteronomy 8:7). His purpose with the tribulation is “to do good” for them “in the end” (Deuteronomy 8:15-16).

We will also say this once when we are with the Lord and look back on our entire life’s journey together with Him. So can we also say this now when we look back on difficult times in our lives. Then we see that He has always been with us, even though we have sometimes felt alone, and has led us out of the difficulties into the enjoyment of an abundance of spiritual blessing. On earth, God’s intention with the trials is that “we should partake of His holiness” (Hebrews 12:10). For eternity, it means that He will eventually lead us into the abundance of the Father’s house.

Psalms 94:19

Refined and Brought Out Into Abundance

The goodness of God in the history of the redemption of His people causes a new call to bless or praise God (Psalms 66:8). This is a call from the remnant of Israel to the peoples to bless or praise God for what He has done to Israel. The occasion is what is stated in Psalms 66:10, which we see by the word “for” with which that verse begins. All peoples who have come into contact with God are called upon to bless or praise “our God”, which is the God of the remnant or the God of Israel. The point is that the glory of God, His great Name and fame, is to be proclaimed loudly. His glory is what He has done in the deliverance of His people.

God’s glory here is directly connected to giving life again to His people and keeping them standing firm in the way of faith (Psalms 66:9). God is to be praised because of His unique ability to give life. He is the Only One Who can do that, because He is the living God. He is also the Only One Who brings this life to maturity and leads and sustains it, and through the trials stands firm in the way of faith, so that it does not waver.

The remnant has gone through all kinds of trials and tribulations (Psalms 66:10). In these they, that is, their faith, have been “refined … as silver is refined” (cf. Malachi 3:3; Zechariah 13:9; 1 Peter 1:7). The trial has been tough, but they see the suffering as the way and the hand of God with them. This is also how they express it in the following verses.

They see that they have been brought by God “into the net” of captivity (Psalms 66:11; cf. Lamentations 1:13). They are like a bird caught in a net. He can no longer spread his wings, is powerless and at the mercy of the will of the bird-catcher. God has also laid “an oppressive burden” upon their loins, rendering them powerless and unable to walk.

It is also God Who has caused “men”, in whom we recognize the antichrist and his followers, to ride over their heads (Psalms 66:12; cf. Isaiah 51:23). It refers to the surrender into the hand of the enemy and the deep humiliation He brings upon them. They went “through fire and through water”, describing the severe tribulation into which they fell with the danger of burning and drowning, of destruction and death (cf. Isaiah 43:2).

In our lives it can also be the case that people ‘walk all over us’. They make our lives particularly difficult. How important it is then to look to God above these people, Who has deemed this necessary for our good. All the trials that are inflicted on us by people, regardless of whether they are believers or unbelievers, we may accept from the hand of God. This gives us peace in the midst of affliction. Then we no longer see the hand of men, but the hand of a loving Father.

When the trial comes to an end, it is also brought about by God Himself. God does not test beyond what someone can bear, but also gives the outcome at the right time (1 Corinthians 10:13). The people who seemed doomed to death, He keeps in life (Psalms 66:9a). They appeared to be close to the fall, but He sustained them (Psalms 66:9b). They were caught in a net, but He gave them room (Psalms 66:11a). They had a squeezing band around their waist, but He broke it (Psalms 66:11b). After all His acts of deliverance, He brought them “out into [a place of] abundance” (cf. Deuteronomy 8:7). His purpose with the tribulation is “to do good” for them “in the end” (Deuteronomy 8:15-16).

We will also say this once when we are with the Lord and look back on our entire life’s journey together with Him. So can we also say this now when we look back on difficult times in our lives. Then we see that He has always been with us, even though we have sometimes felt alone, and has led us out of the difficulties into the enjoyment of an abundance of spiritual blessing. On earth, God’s intention with the trials is that “we should partake of His holiness” (Hebrews 12:10). For eternity, it means that He will eventually lead us into the abundance of the Father’s house.

Psalms 94:20

Vow Offerings

From now on, the psalm continues in the first person singular. Here the psalmist, the king himself, is speaking. We can also say that here prophetically the Spirit of Christ is speaking. Not only the world will sing God psalms. The redeemed will enter God’s house to fulfill his vows made to God in his distress (Psalms 66:13). This sacrificial service will be performed by God’s people in the realm of peace.

The burnt offering is in its entirety for God (Leviticus 1:9; 13). Burnt offerings speak of the work of the Lord Jesus that He accomplished entirely to the glory of God. A vow offering is attached to the fulfillment of vows (Leviticus 7:16; cf. Acts 21:23-26). A vow offering is one of the forms of a peace offering. As a peace offering, a vow offering speaks of fellowship. We see this expressed in Psalms 66:16, where the psalmist involves “all who fear God”.

The psalmist’s lips uttered those vows, and his mouth uttered them when he was in need (Psalms 66:14; cf. Judges 11:30-40; Jona 2:9). These are not carefully spoken words, but words that are the result of distress. What he has said may be full of emotion, but it is no less sincere. The psalmist remembers very well what he said out of his deep distress, and he also sticks to it when the deliverance by God is a fact.

He will express his praise and thanks by entering God’s house with “burnt offerings of fat beasts” (Psalms 66:15). He wants to give the best as thanks for what God has done. The “smoke of rams” surrounds him as he comes to God. The ram is the special animal used in the consecration of the priests (Leviticus 8:22; 29). The ram speaks of the dedication of the Lord Jesus to God to the point of death. From His life, and particularly from His death, a soothing aroma ascended to God.

His offering also includes “bulls with male goats” or burnt offerings with the accompanying sin offerings. Goats are used primarily as sin offerings (Leviticus 4:24; Leviticus 9:3; 15; Leviticus 10:16; Leviticus 16:15). The goat as a sin offering represents the Lord Jesus in the work He did on the cross for the purpose of removing the sins of those who believe in Him. The believer will never forget that His work was imperative for the forgiveness of his sins. It is an aspect of Christ’s work that he will always remember with profound gratitude.

Psalms 94:21

Vow Offerings

From now on, the psalm continues in the first person singular. Here the psalmist, the king himself, is speaking. We can also say that here prophetically the Spirit of Christ is speaking. Not only the world will sing God psalms. The redeemed will enter God’s house to fulfill his vows made to God in his distress (Psalms 66:13). This sacrificial service will be performed by God’s people in the realm of peace.

The burnt offering is in its entirety for God (Leviticus 1:9; 13). Burnt offerings speak of the work of the Lord Jesus that He accomplished entirely to the glory of God. A vow offering is attached to the fulfillment of vows (Leviticus 7:16; cf. Acts 21:23-26). A vow offering is one of the forms of a peace offering. As a peace offering, a vow offering speaks of fellowship. We see this expressed in Psalms 66:16, where the psalmist involves “all who fear God”.

The psalmist’s lips uttered those vows, and his mouth uttered them when he was in need (Psalms 66:14; cf. Judges 11:30-40; Jona 2:9). These are not carefully spoken words, but words that are the result of distress. What he has said may be full of emotion, but it is no less sincere. The psalmist remembers very well what he said out of his deep distress, and he also sticks to it when the deliverance by God is a fact.

He will express his praise and thanks by entering God’s house with “burnt offerings of fat beasts” (Psalms 66:15). He wants to give the best as thanks for what God has done. The “smoke of rams” surrounds him as he comes to God. The ram is the special animal used in the consecration of the priests (Leviticus 8:22; 29). The ram speaks of the dedication of the Lord Jesus to God to the point of death. From His life, and particularly from His death, a soothing aroma ascended to God.

His offering also includes “bulls with male goats” or burnt offerings with the accompanying sin offerings. Goats are used primarily as sin offerings (Leviticus 4:24; Leviticus 9:3; 15; Leviticus 10:16; Leviticus 16:15). The goat as a sin offering represents the Lord Jesus in the work He did on the cross for the purpose of removing the sins of those who believe in Him. The believer will never forget that His work was imperative for the forgiveness of his sins. It is an aspect of Christ’s work that he will always remember with profound gratitude.

Psalms 94:22

Vow Offerings

From now on, the psalm continues in the first person singular. Here the psalmist, the king himself, is speaking. We can also say that here prophetically the Spirit of Christ is speaking. Not only the world will sing God psalms. The redeemed will enter God’s house to fulfill his vows made to God in his distress (Psalms 66:13). This sacrificial service will be performed by God’s people in the realm of peace.

The burnt offering is in its entirety for God (Leviticus 1:9; 13). Burnt offerings speak of the work of the Lord Jesus that He accomplished entirely to the glory of God. A vow offering is attached to the fulfillment of vows (Leviticus 7:16; cf. Acts 21:23-26). A vow offering is one of the forms of a peace offering. As a peace offering, a vow offering speaks of fellowship. We see this expressed in Psalms 66:16, where the psalmist involves “all who fear God”.

The psalmist’s lips uttered those vows, and his mouth uttered them when he was in need (Psalms 66:14; cf. Judges 11:30-40; Jona 2:9). These are not carefully spoken words, but words that are the result of distress. What he has said may be full of emotion, but it is no less sincere. The psalmist remembers very well what he said out of his deep distress, and he also sticks to it when the deliverance by God is a fact.

He will express his praise and thanks by entering God’s house with “burnt offerings of fat beasts” (Psalms 66:15). He wants to give the best as thanks for what God has done. The “smoke of rams” surrounds him as he comes to God. The ram is the special animal used in the consecration of the priests (Leviticus 8:22; 29). The ram speaks of the dedication of the Lord Jesus to God to the point of death. From His life, and particularly from His death, a soothing aroma ascended to God.

His offering also includes “bulls with male goats” or burnt offerings with the accompanying sin offerings. Goats are used primarily as sin offerings (Leviticus 4:24; Leviticus 9:3; 15; Leviticus 10:16; Leviticus 16:15). The goat as a sin offering represents the Lord Jesus in the work He did on the cross for the purpose of removing the sins of those who believe in Him. The believer will never forget that His work was imperative for the forgiveness of his sins. It is an aspect of Christ’s work that he will always remember with profound gratitude.

Psalms 94:23

Come and Hear

The answer to his prayer, the deliverance by God from his distress, brings the God-fearing to bear witness to it (Psalms 66:16). He calls on “all who fear God” to come and hear “what He has done for my soul”. Of this he wants to tell, of this his heart is full.

After the invitation “come and see” (Psalms 66:5) the invitation is now “come [and] hear”. ’Come and see’ is about what is perceptible to the eye: the public acts of God that someone can see. ‘Come and hear’ is about the hidden work that God has done in someone. This is a work that no one can see, but that can be apprehended by the ear.

The psalmist wants to give a personal testimony about what God has done in his soul, that is his whole life. This applies to all the circumstances in which he has been and in which God has supported him. He wants to pass on to others and thereby encourage them, Who God has been for him in this and what He has done for him, in order that they too may go to Him with their need.

The God-fearing who is speaking here has cried to Him with his mouth (Psalms 66:17). At the same time he has extolled God with his tongue. To extol God means to honor and praise Him for His work. He has prayed and at the same time he has had the assurance that God hears him, for which he has thanked Him as he prayed. This is praying with confidence, a praying that God loves to hear and answer.

The basis for this confidence is that there are no hidden intentions in the heart while praying (Psalms 66:18). God does not hear prayers that are made from wrong motives. If He and His interests are not the focus, but the one who prays has only himself and his own interests in mind, God will not answer (James 4:3; Proverbs 28:9; Isaiah 59:2; John 9:31).

It is clear: the people of God must first cleanse their heart from sin through confession. After that, the believer can cry out to God when he is in need. The psalmist experienced this. When he says: “But certainly God has heard; He has given heed to the voice of my prayer” (Psalms 66:19), it is proof that his heart has been free from iniquity during his prayer.

The God-fearing is impressed that God has “not turned away” his prayer “nor His lovingkindness” from him” (Psalms 66:20). He says it in negative terms: not turned away. This emphasizes that he does not assert a right to be heard, but sees it as great favor. This makes his gratitude all the more intense and he blesses or praises God from the depths of his heart.