Psalms 42-83 are Elohistic, i.e. they use the word God (Elohim) and avoid the proper name Yahweh, probably from motives of reverence. Here and there, however, the name Yahweh has crept into the text by a natural slip of the scribes.
LXVI. A and LXVI. B. Here again we have two Pss., rather unskilfully joined together, for the former ends, the latter begins abruptly. In Psalms 66 A ( Psalms 66:1-12) the speaker always uses the first person plural in speaking of himself. He represents the people, or at least a section of the people. He deals with matters of public concern. In Psalms 66 B ( Psalms 66:13-20) the poet uses the singular number and thanks God for grace bestowed upon himself personally.
LXVI. A. The author invites the Jews, and indeed the whole world, to praise God’ s wondrous deeds. God had guided the Hebrews in their trials, as He had led them long ago through the Red Sea and across the Jordan dry-shod. The most notable thing in the Ps. is its universalism. The heathen, though no doubt in a subordinate position, are to share in the good time coming and to rejoice in Israel’ s deliverance. Partly their submission is extorted by terror ( Psalms 66:3 mg.) but partly also proceeds from nobler motives.
Psalms 66:12 . wealthy place: read, “ place of relief.”
LXVI. B. Psalms 66:15 . incense: smoke of sacrifice ( cf.Isaiah 1:13).
Psalms 66:16 . for my soul: i.e. “ for myself” ; no contrast is implied between soul and body.
Psalms 66:17 b , Psalms 66:18 . The text is hopelessly corrupt. The following is a plausible emendation: “ and thou didst exalt me above them that hate me. If there is deceit in my heart,” etc.
The Ps. takes for granted that God is pleased with sacrifice, and assumes the common Jewish doctrine that by prosperity God approved innocency of life.
Bibliographical Information Peake, Arthur. "Commentary on Psalms 66". "Peake's Commentary on the Bible ". https://www.studylight.org/commentaries/eng/pfc/psalms-66.html. 1919.
Introduction
BOOK II.— PSS. XLII.– LXXII.
Psalms 42-83 are Elohistic, i.e. they use the word God (Elohim) and avoid the proper name Yahweh, probably from motives of reverence. Here and there, however, the name Yahweh has crept into the text by a natural slip of the scribes.
Verses 1-20
LXVI. A and LXVI. B. Here again we have two Pss., rather unskilfully joined together, for the former ends, the latter begins abruptly. In Psalms 66 A ( Psalms 66:1-12) the speaker always uses the first person plural in speaking of himself. He represents the people, or at least a section of the people. He deals with matters of public concern. In Psalms 66 B ( Psalms 66:13-20) the poet uses the singular number and thanks God for grace bestowed upon himself personally.
LXVI. A. The author invites the Jews, and indeed the whole world, to praise God’ s wondrous deeds. God had guided the Hebrews in their trials, as He had led them long ago through the Red Sea and across the Jordan dry-shod. The most notable thing in the Ps. is its universalism. The heathen, though no doubt in a subordinate position, are to share in the good time coming and to rejoice in Israel’ s deliverance. Partly their submission is extorted by terror ( Psalms 66:3 mg.) but partly also proceeds from nobler motives.
Psalms 66:12 . wealthy place: read, “ place of relief.”
LXVI. B. Psalms 66:15 . incense: smoke of sacrifice ( cf. Isaiah 1:13).
Psalms 66:16 . for my soul: i.e. “ for myself” ; no contrast is implied between soul and body.
Psalms 66:17 b , Psalms 66:18 . The text is hopelessly corrupt. The following is a plausible emendation: “ and thou didst exalt me above them that hate me. If there is deceit in my heart,” etc.
The Ps. takes for granted that God is pleased with sacrifice, and assumes the common Jewish doctrine that by prosperity God approved innocency of life.