Psalm 66

Some people enjoy hearing testimonies. Others do not.

As for the latter, their reasons vary.  Some testimonies appear superficial or lack discernment. Some believe testimonies are too subjective and individualistic. Some regard testimonies as private, a matter of personal interpretation rather than public proclamation. People should keep “testimonies,” according to some, to themselves, and they especially do not belong in the worship assembly.

On the other hand, Psalm 66 reflects the union of communal worship and personal testimony. The psalm combines a hymn of communal praise (66:1-12) and individual thanksgiving (66:13-20). The former shapes the latter, and the latter gives voice to the former. The community of Israel, gathered for praise, hears the testimony of an individual believer whose personal experience affirms the story of Israel.

At the heart of the hymn of praise is an invitation, “Come and see!’

The invitation is for “all the earth” and its “peoples.” They are invited to join the assembly of Israel in the praise of Yahweh. Israel’s story is not just about Israel. Rather, it calls all the nations scattered throughout the whole earth to join in song and music in order to shout God’s praise. Yahweh’s “name”–reputation, presence, character–deserves praise because of God’s “awesome” (fearsome, awe-inspiring) deeds. When Yahweh chose Israel, Yahweh chose them for the sake of the nations so that all the peoples of the earth might share in the inheritance of the kingdom of God.

Specifically, the psalmist has the Exodus and the entrance into the land of promise in view. The journey from the Red Sea to the crossing of the Jordan is Israel’s redemption by God’s mighty power.

All the earth is invited to come and “see” what God has done. But how can they “see” a past event? “See” probably means something like “to experience” or “to encounter.” When Israel gathers to praise Yahweh, it rehearses the story of redemption and through that story Yahweh encounters Israel once again as well as others who are gathered with Israel to praise God.  To “see” the mighty deeds of Yahweh is to experience them again and to encounter the holy God in the midst of the congregation.

The story of God with Israel, however, is not an easy one. In rehearing the story, they do not leave out the wilderness and neither do they forget their long years of bondage.  The God who redeemed them also tested them. Through slavery and the wilderness Israel was refined as a people so that they might become the holy people of God who would enter the land of promise.

The psalmist believes God led Israel into these times of testing; times when they were burdened, even enslaved. Israel was, at times, entrapped, as in a net. Others mistreated them, and they went through “fire and water.” God used these experiences to refine, like silver, a whole community, a whole people.

Ultimately, God redeemed, and though God led Israel through “fire and water,” Yahweh also led them into a place of abundance–the promised land.

As Israel praises God, they remember the slavery as well as the Exodus, and they remember the wilderness as well as the Jordan-crossing. The divine plot-line moved a people through trouble to redemption, and then through trouble again to redemption. The trouble has its purpose–it is refinement, a testing. The refining process prepares us for further redemption.

“Come and see” is an invitation to participate in the story of Israel, and we are reminded that the story is both one of refinement and redemption. It is not an easy path, but one that learns to trust and depend on God through the trouble. This is exactly what the personal testimony affirms in the next section of the psalm (66:13-20).

At the heart of the personal thanksgiving is also an invitation, “Come and listen!” The psalmist invites “all who fear God” to listen to his/her testimony, to listen to what God has done for him/her. The psalm moves from first person plurals to first person singulars–from us to me. A personal, individual testimony emerges in the midst of congregational praise.

First, the psalmist addresses God and remembers the vows made and the prayers prayed when he/she was in “trouble.” In gratitude, the psalmist now comes to the temple to return praise to God and fulfill those vows.

Specifically, the psalmist offers burnt offerings. Usually a thanksgiving sacrifice is a fellowship-offering where the worshiper eats the animal in fellowship with God and others. However, here the worshiper burns the whole animal before God. This is an intensification of the thanksgiving itself. The whole animal is given to God; the whole animal is burned up. By this the worshiper dedicates everything to God and thus symbolizes the intent to wholly dedicate himself or herself to God. To burn the whole animal to God is to dedicate one’s whole life to God.

The psalmist’s testimony is simply this:  I was in trouble, I prayed sincerely (without hiding sins in my heart), God heard me, and God delivered me.

The psalmist offers no details, and this is intentional. The psalmist offers a model for future testimonies and provides an entry point for others to insert their own story of renewal or deliverance in this song. In other words, testimonies are for everyone, and everyone can insert theirs into this story.

This story, however, is Israel’s story. The psalmist has lived in microcasm the macro-story of Israel. Just as Israel was in trouble, was refined, and then redeemed, so this individual was in trouble, was refined, and then redeemed. The personal story of believers in Israel relives Israel’s own story.

More to the point, the story of Israel becomes the lens through which believers interpret their own personal stories. Israel’s experience as a whole becomes their own individual experience. Testimonies are legitimized in Israel because they are interpreted and told within the framework of God’s history with Israel.

The same is true for Christian believers. Indeed, Jesus’ own story is interpreted in the context of God’s story with Israel. Jesus passed through the sea, entered the wilderness–even to the point of death, and was ultimately redeemed (resurrected). And this is true of followers of Jesus as well.

As disciples of Jesus, we interpret God’s work in our lives through the lens of what God has done in Jesus as well as what God did in Israel. We use this interpretative framework to understand our lives in relation to God’s mission, praise, and goals. We interpret our lives through the lens of God’s story  in Jesus, which is the fulfillment of God’s story with Israel.

Consequently, testimonies are important. They are just as important now as they were in Psalm 66.

When the community gathers to praise God and invites the nations to join in the praise, personal testimonies are an important part of that assembly.

We invite all the earth to “come and see,” and we invite all those who are gathered to praise God to “come and listen.”

That, indeed, is the essence of assembly. We “see” God anew, and we “listen” to what God is continuing to do among all those who fear God.



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