Psalm 66 Verse 1 to 20 Sing and Shout to the Lord

Psalm 66 Verse 1 to 20  Sing and Shout to the Lord July 5, 2026 Lesson 1 Psalms, The Believer’s Prayer Book Class Presentation Notes AAAAA

Background Scriptures:

            Exodus 14:15–31 (NASB95)

  15      Then the Lord said to Moses, “Why are you crying out to Me? Tell the sons of Israel to go forward.

  16      “As for you, lift up your staff and stretch out your hand over the sea and divide it, and the sons of Israel shall go through the midst of the sea on dry land.

  17      “As for Me, behold, I will harden the hearts of the Egyptians so that they will go in after them; and I will be honored through Pharaoh and all his army, through his chariots and his horsemen.

  18      “Then the Egyptians will know that I am the Lord, when I am honored through Pharaoh, through his chariots and his horsemen.”

  19      The angel of God, who had been going before the camp of Israel, moved and went behind them; and the pillar of cloud moved from before them and stood behind them.

  20      So it came between the camp of Egypt and the camp of Israel; and there was the cloud along with the darkness, yet it gave light at night. Thus the one did not come near the other all night.

  21      Then Moses stretched out his hand over the sea; and the Lord swept the sea backby a strong east wind all night and turned the sea into dry land, so the waters were divided.

  22      The sons of Israel went through the midst of the sea on the dry land, and the waters were like a wall to them on their right hand and on their left.

  23      Then the Egyptians took up the pursuit, and all Pharaoh’s horses, his chariots and his horsemen went in after them into the midst of the sea.

  24      At the morning watch, the Lord looked down on the army of the Egyptians through the pillar of fire and cloud and brought the army of the Egyptians into confusion.

  25      He caused their chariot wheels to swerve, and He made them drive with difficulty; so the Egyptians said, “Let us flee from Israel, for the Lord is fighting for them against the Egyptians.”

  26      Then the Lord said to Moses, “Stretch out your hand over the sea so that the waters may come back over the Egyptians, over their chariots and their horsemen.”

  27      So Moses stretched out his hand over the sea, and the sea returned to its normal state at daybreak, while the Egyptians were fleeing right into it; then the Lordoverthrew the Egyptians in the midst of the sea.

  28      The waters returned and covered the chariots and the horsemen, even Pharaoh’s entire army that had gone into the sea after them; not even one of them remained.

  29      But the sons of Israel walked on dry land through the midst of the sea, and the waters were like a wall to them on their right hand and on their left.

  30      Thus the Lord saved Israel that day from the hand of the Egyptians, and Israel saw the Egyptians dead on the seashore.

  31      When Israel saw the great power which the Lord had used against the Egyptians, the people feared the Lord, and they believed in the Lord and in His servant Moses.

Main Idea: 

· True worship takes root in gratitude for God's past works and His ongoing presence in our lives, prompting us to share our testimonies and encourage one another.

Study Aim:

· To understand different ways people can praise the Lord.

Create Interest:

· This lesson encourages Christians to reflect on their own experiences of God's faithfulness and to cultivate a heart of gratitude and worship amid life's challenges.

· We learn that praising God is both a communal and an individual activity that acknowledges His sovereignty, goodness, and the blessings we often overlook amidst trials.

· This passage points to Christ as the ultimate expression of God's mighty works. Just as Psalm 66 recalls past deliverances, we see in Jesus the fulfillment of God’s promise to save and redeem His people.

Lesson in Historical Context:

· The psalm is anonymous1, but most commentators believe that Psalm 66 was penned by Hezekiah, king of Judah, after the Lord delivered the inhabitants of Jerusalem from the attack of the Assyrian army.

· Psalm 66’s historical context emerges through multiple layers of interpretation and liturgical use rather than a single definitive origin point.

· The psalm functions as thanksgiving celebrating God’s faithful intervention on behalf of the community[1], and the exodus deliverance serves as the foundational historical event referenced throughout[2]. A liturgist testifies to the congregation about this specific instance of God’s power, namely, the exodus deliverance[2], making Israel’s ancient liberation the theological anchor for the entire composition.

· The occasion for a psalm like 65 to be sung in Old Testament times would have been, not what we call a harvest festival (a fairly recent invention of our own), but one of the three historic festivals in Israel’s calendar. The harvesting of a variety of crops began in April and ended in October, and Passover, Weeks, and Tabernacles fitted into that sequence. The second in this group of four song-psalms, 66, would similarly have suited one of these.[1][3]. More specifically, since Psalm 66 focuses on the exodus, it may have been sung at Passover, and because these festivals had been joined into one, these psalms may be linked in the festival liturgy[2].

· Later Jewish interpretation expanded the historical references beyond the exodus. Early Jewish reception found exilic hope in the psalm, with Targum including both Babylonian and Egyptian exile in its reading of verse 11[4]. Midrash Tehillim assumes the exilic context to be primarily the Babylonian one, using Daniel 6 as the narrative context, so that the psalm echoes the conflict between Daniel and the Persians[4].

· Christian interpretation reframed the historical narrative through different theological lenses. Early fathers focused on Exodus/Baptism typology, understanding “He turned the sea into dry land” as being about salvation by water[4], while in Jewish liturgy it was used as the Song for the Day on the sixth day of Passover, and in Christian worship the psalm became associated with both Baptism and Easter[4].

o This psalm invites the people to praise God for His glorious deeds and providential care, recounting His powerful acts both in creation and in the history of Israel.

[1] Matthew Richard Schlimm et al., “Proper 9 (Sunday between July 3 and July 9 Inclusive),” in Connections: A Lectionary Commentary for Preaching and Worship: Year C: Season after Pentecost, ed. Joel B. Green et al. (Louisville, KY: Westminster John Knox Press, 2019), 131. [2] Robert L. Jr. Hubbard and Robert K. Johnston, “Foreword,” in Psalms, ed. W. Ward Gasque, Robert L. Hubbard Jr., and Robert K. Johnston, Understanding the Bible Commentary Series (Grand Rapids, MI: Baker Books, 2012), 273–275. [3] Michael Wilcock, The Message of Psalms: Songs for the People of God, ed. J. A. Motyer, The Bible Speaks Today (Nottingham, England: Inter-Varsity Press, 2001), 1:229. [4] Susan Gillingham, Psalms through the Centuries: A Reception History Commentary on Psalms 1–72, ed. John Sawyer et al., Wiley Blackwell Bible Commentaries (Hoboken, NJ; West Sussex, UK: Wiley Blackwell, 2018), 2:360–361.

John Phillips, Exploring Psalms 1–88: An Expository Commentary, The John Phillips Commentary Series (Kregel Publications; WORDsearch Corp., 2009). [See here.]

Bible Study:

Psalm 66:1–4 (NASB95) Shouting Praises to God

   1          Shout joyfully to God, all the earth;

   2          Sing the glory of His name;

Make His praise glorious.

   3          Say to God, “How awesome are Your works!

Because of the greatness of Your power Your enemies will give feigned obedience to You.

   4          “All the earth will worship You,

And will sing praises to You;

They will sing praises to Your name.”

Selah.

What does the Bible say about praising God?

· The Bible presents praise as a fundamental response to God’s character and actions, encompassing multiple forms of expression and a central place in the believer’s life.

· Praise occurs in sacred spaces and celebrates God’s mighty deeds and excellence (Ps 150), but it extends far beyond formal settings. Musical instruments—trumpets, harps, lyres, timbrels, and cymbals—accompany praise, often involving dancing (Ps 150), indicating that worship engages the whole person. Believers are called to serve God with gladness and joyful singing (Ps 100), and praise should characterize continuous devotion, remaining constantly on the lips (Ps 34:1).

· The motivation for praise centers on God’s identity and actions. God’s goodness, lovingkindness, and faithfulness across generations provide reasons for thanksgiving and praise (Ps 100). Praiseworthy elements include God’s righteousness, faithfulness, goodness, covenant-keeping, steadfast love, and the person and work of Jesus Christ[1]. Praise functions as a “sacrifice,” offered continually through words of thanksgiving (Heb 13:15).

· Praise also holds transformative power. A life of praise transforms attitudes toward God and ourselves, helping believers recognize God’s actions as expressions of who He is[2]. Since salvation itself is God’s work, Christian lives are marked by praise and thanksgiving in word and deed, making doxology—praising God—the goal of theology[3].

· The scope of praise is universal. Everything that has breath should praise the Lord (Ps 150), and nonhuman entities and broad geographical regions are depicted as participating in God’s praise[1].

· In the NT, this awareness and gratitude to God, expressed in praise and thanksgiving, continues. Jesus himself gives thanks at the Last Supper (e.g., Matt 26:27; John 6:11, 23) and at the miracle of the feeding of the 4,000 (Matt 15:36; Mark 8:6). Likewise, Jesus offers thanks to the Father in Matt 11:25 (compare Luke 10:21; John 11:41). Throughout the NT, groups of people continually praise God (e.g., Matt 21:9; Luke 19:38; Rom 14:6; 1 Cor 14:17; 2 Cor 1:11), Paul thanks God (e.g., Col 1:3; 1 Thess 2:13; Acts 28:15), healed people praise God (Luke 18:43), and prayers are written that center on the blessing, praising, and thanking of God (Eph 1:3, 6, 12, 14; 4:8).[2] [1].

[1] John Frederick, “Praise and Thanksgiving,” in Lexham Theological Wordbook, ed. Douglas Mangum et al. (Bellingham, WA: Lexham Press, 2014). [See here, here, here.] [2] C. Hassell Bullock, Psalms 73–150, ed. Mark L. Strauss and John H. Walton, Teach the Text Commentary Series (Grand Rapids, MI: Baker Books: A Division of Baker Publishing Group, 2017), 2:242. [3] Scott J. Hafemann, The God of Promise and the Life of Faith: Understanding the Heart of the Bible (Wheaton, IL: Crossway Books, 2001), 218.

Thoughts to Soak On:

· These verses remind us to joyfully acknowledge God's majesty and invite the whole earth to join in worship. By beginning with a triumphant call to praise, the psalm sets the tone for reflecting on God's power and glory, which ultimately culminates in the redemption offered through Christ. Emphasizing communal celebration, these verses invite believers to recognize God's sovereignty, which can instill hope and encouragement in difficult times.

Psalm 66:5–7 (NASB95) Seeing God's Mighty Deeds

              5 Come and see the works of God,

Who is awesome in Hisdeeds toward the sons of men.

              6 He turned the sea into dry land;

They passed through the river on foot;

There let us rejoice in Him!

              7 He rules by His might forever;

His eyes keep watch on the nations;

Let not the rebellious exalt themselves.

Selah.

What are examples of God’s works in Scripture?

· Scripture presents God’s works across multiple domains—from the foundational act of creation through ongoing governance to dramatic interventions that demonstrate His power and character.

· God’s creative activity begins with establishing the heavens and earth, introducing light into darkness, forming the sky to separate waters, gathering waters into seas, and commanding vegetation to flourish across the land. (Gen 1) God also brought judgment through the flood to destroy all flesh. (Gen 6:9–9:17)

· God’s works extend to remarkable displays of power on behalf of His people. When Moses stretched his hand over the sea, the LORD swept back the waters with a strong wind, allowing the Israelites to cross on dry land while the waters formed walls on either side. (Exod 14:21–31) In response to Joshua’s prayer, the sun stood still and the moon stopped until the nation defeated their enemies—a day unlike any other. (Josh 10:12–14) God demonstrated His authority over creation by turning the Nile’s water to blood through Moses’ staff. (Exod 7:14–12:30)

· In the New Testament, Jesus performs works revealing divine authority. He rebuked the wind and commanded the sea to be still, and it became perfectly calm. (Mark 4:35–41) Jesus distributed five barley loaves and two fish to five thousand people, with twelve baskets of fragments remaining. (John 6:1–14) He raised Lazarus from the dead by calling him forth after four days in the tomb. (John 11:38–44) Jesus healed a man born blind by applying clay to his eyes and instructing him to wash in the pool of Siloam. (John 9:1–7)

· The works of God encompass all God’s freely purposed activity in creation, providence, and redemption.[3].[1] Through Christ, all things were created and hold together.[2] God delivered Daniel from the lions’ den by sending an angel to shut their mouths, and Daniel emerged unharmed because he trusted in God. (Dan 6:16–23) Peter raised Tabitha from the dead by praying and commanding her to arise. (Acts 9:36–42) An earthquake accompanied Jesus’ resurrection as an angel rolled away the stone, and He rose as He had said. (Matt 28:1–10) At Pentecost, a violent wind filled the house where disciples gathered, and they were filled with the Holy Spirit, speaking in other tongues. (Acts 2:1–4)

[1] Fred Sanders, “The Doctrine of the Works of God,” in Lexham Survey of Theology, ed. Mark Ward et al. (Bellingham, WA: Lexham Press, 2018). [See here.] [2] Michael Horton, The Christian Faith: A Systematic Theology for Pilgrims on the Way (Grand Rapids, MI: Zondervan, 2011), 350.

Thoughts to Soak On:

· Perhaps these verses encourage us to reflect on God's mighty acts in history, which reveal His authority and justice. By recalling God's deeds, such as the Exodus, believers are reminded of God's faithfulness throughout generations. This assurance of divine power and justice in the past points forward to the ultimate salvation realized in Jesus, encouraging us to trust in God's ongoing presence and control over all circumstances.

Psalm 66:8–12 (NASB95) Strengthened Through Trials

    8            Bless our God, O peoples,

And sound His praise abroad,

    9            Who keeps us in life

And does not allow our feet to slip.

  10            For You have tried us, O God;

You have refined us as silver is refined.

  11            You brought us into the net;

You laid an oppressive burden upon our loins.

  12            You made men ride over our heads;

We went through fire and through water,

Yet You brought us out into a place of abundance.

Let’s look at how we are strengthened by trials.

· Psalm 66:8-12 presents trials as a divine refining process that ultimately strengthens and transforms God’s people. The passage moves from acknowledging God’s protective care to recognizing how hardship serves a constructive spiritual purpose.

· The refining metaphor—“You have refined us as silver is refined” anchors the theological framework. Even in the midst of their distress, God was working for their good because he had tested them and refinedthem like silver. Like a metalsmith heating precious metals in a furnace to remove all impurities, so God worked in trials to refine his people. Thus, God worked for their good, even in their suffering. Israel’s enemies meant it for evil, but God worked it for good (cp. Gen. 50:20)[4] [1]. This isn’t punishment for its own sake; rather, God works in suffering to enable people to demonstrate their faith and character, using affliction as a means of purification[2].

· The psalm catalogs the intensity of these trials—nets, oppressive burdens, enemies riding over them, fire and water, yet insists these experiences don’t destroy but develop. When viewed as God’s way of developing his people, testing produces perseverance, and perseverance results in maturity[3]. The crucial insight is that God works for good even in suffering, much as Israel’s enemies meant evil but God worked it for good[1].

· The passage culminates in deliverance: God brought them out into a place of abundance. This isn’t merely escape from difficulty—it’s transformation through it. Those who hold tightly to God’s hand during refining trials end up becoming heroes of faith[3]. The strengthening occurs not despite the trials but through them, as the refining process removes what weakens and develops what endures.

· Biblical parallels: James teaches that testing produces endurance, which yields completeness and maturity (James 1:2–4). First Peter describes trials as proving faith more precious than gold tested by fire, resulting in praise and glory. Romans shows tribulation producing perseverance, character, and hope grounded in God’s love.

[1] Steven Lawson, Psalms 1–75, ed. Max Anders, Holman Old Testament Commentary (Nashville, TN: Holman Reference, 2004), 11:332–333. [2] S. Edward Tesh and Walter D. Zorn, Psalms, The College Press NIV Commentary (Joplin, MO: College Press, 1999), 444. [3] Tokunboh Adeyemo, Africa Bible Commentary (Nairobi, Kenya; Grand Rapids, MI: WordAlive Publishers; Zondervan, 2006), 683.

Thoughts to Soak on:

· Consider how this section illustrates God’s refining work through trials, underscoring the importance of enduring faith. Describing God's testing and deliverance, these verses reveal how challenges purify and strengthen believers. This theme is fulfilled in Christ, who endures suffering to bring salvation. By applying this understanding, Christians are encouraged to welcome challenges as opportunities for growth and to trust in God's refining purposes amid life's struggles.

Psalm 66:13–17 (NASB95)  Sacrifices of Thankful Worship

  13            I shall come into Your house with burnt offerings;

I shall pay You my vows,

  14            Which my lips uttered

And my mouth spoke when I was in distress.

  15            I shall offer to You burnt offerings of fat beasts,

With the smoke of rams;

I shall make an offering of bulls with male goats.

  16            Come and hear, all who fear God,

And I will tell of what He has done for my soul.

  17            I cried to Him with my mouth,

And He was extolled with my tongue.

                                                How did biblical figures praise God?

· Biblical figures expressed praise through diverse and multifaceted approaches, reflecting both the spontaneity of worship and its structured forms. Praise encompassed recognition and proclamation of honor, heartfelt thanks, and gratitude, particularly relating to God’s righteousness, faithfulness, and saving acts.[1]

· Musical expression played a central role—instruments like trumpets, harps, lyres, timbrels, and cymbals accompanied vocal praise. (Ps 150 A significant number of psalms are identified in their headings as “A Psalm,” a technical term meaning “a song of praise.” Israel’s expressions of praise to God could include shouts (Ps. 98:4), the playing of musical instruments (1 Chron. 25:3; 2 Chron. 7:6; Ps. 144:9; cf. 150:1–5), making melody (Ps. 146:2), and dancing (Ps. 149:3).[5].[2] When Moses and the Israelites celebrated God’s deliverance at the Red Sea, they sang, declaring “The LORD is my strength and song, and He has become my salvation.” (Exod 15:1–21)

· Praise also emerged through spoken declaration and proclamation. The psalmist committed to blessing the Lord continually, with His praise perpetually on his lips. (Ps 34:1–3) Daniel praised God by blessing His name and acknowledging His wisdom and power, offering thanksgiving for divine revelation. (Dan 2:20–23) Mary’s Magnificat exalted the Lord through her spirit, rejoicing in God and declaring that the Mighty One had done great things. (Luke 1:46–55)

· While private praise to God was fitting, it was virtually intrinsic to the notion of praise that it be publicly expressed.[2] Disciples praised God joyfully with loud voices, celebrating the miracles they had witnessed. (Luke 19:37–38) The early church praised God with gladness and sincerity of heart as they gathered together. (Acts 2:46–47) Even in adversity, Paul and Silas sang hymns of praise to God while imprisoned. (Acts 16:25)

· Quite often praise and thanksgiving is described, commended through exhortation, and/or carried out in the Bible in accompaniment with a grounding reason for the praise provided by the person who is praising the Lord. These include such praiseworthy and thanks-evoking elements as: God’s righteousness, faithfulness, goodness, his covenant-keeping, steadfast love, and the person and work of Jesus Christ[6].[3] The psalms constantly praised God for His acts in history, while also recognizing His revelation in natural creation.[4] Heavenly beings offered unceasing praise, declaring “Holy, holy, holy is the Lord God, the Almighty.” (Rev 4:8–11)

[1] Gino Pasquariello, “Praise,” in Dictionary of Christian Spirituality, ed. Glen G. Scorgie (Grand Rapids, MI: Zondervan, 2011), 684. [2] Elmer A. Martens, “Praise,” in Evangelical Dictionary of Biblical Theology, Baker Reference Library (Grand Rapids: Baker Book House, 1996), 621. [3] John Frederick, “Praise and Thanksgiving,” in Lexham Theological Wordbook, ed. Douglas Mangum et al. (Bellingham, WA: Lexham Press, 2014). [See here.] [4] Geoffrey W. Grogan, Prayer, Praise and Prophecy: A Theology of the Psalms (Ross-shire, Great Britain: Christian Focus Publications, 2001), 113.

Thoughts to Soak On:

· These verses may inspire us to offer heartfelt worship and thanksgiving. The psalmist's personal commitment to fulfill vows and offer sacrifices illustrates an intimate relationship with God. In Christ, the perfect sacrifice, believers find the ultimate reason for gratitude and devotion. Encouraging a similar response, this point highlights the transformative power of personal praise and commitment, fostering a deeper connection with God through acts of worship.

Psalm 66:18–20 (NASB95) Sincere Prayers Unhindered

18          If I regard wickedness in my heart,

The Lord will not hear;

19          But certainly God has heard;

He has given heed to the voice of my prayer.

20          Blessed be God,

Who has not turned away my prayer

Nor His lovingkindness from me.

Look at the truth that our sincere prayers receive God’s mercy and through Christ’s atonement we have direct access to God. 

· The psalmist establishes a foundational condition: harboring unconfessed sin creates a barrier between the worshipper and God’s hearing. Yet this isn’t the final word. Despite this potential obstacle, the psalmist testifies that God has genuinely listened and responded with lovingkindness—a declaration of confidence rooted not in personal merit but in God’s character.

· The New Testament clarifies how this access becomes possible through Christ. Jesus’ blood and his flesh (the veil God tore from top to bottom in the Holy of Holies) establish a new pathway into God’s presence (Heb 10:19–22), fundamentally transforming how sinners approach the divine throne. Christ serves as the singular mediator between God and humanity (1 Tim 2:5–6), and through him, believers gain access to the Father in one Spirit (Eph 2:18). This isn’t merely theoretical:  faith in Christ produces bold, confident access to God (Eph 3:12).

· The mechanism of this access operates through Christ’s ongoing intercession. Christ, having died and risen, now stands at God’s right hand making intercession for us (Rom 8:34), while he functions as our Advocate with the Father, himself becoming the satisfaction for our sins (1 John 2:1–2). When believers confess sin, God proves both faithful and righteous in forgiving and cleansing (1 John 1:9)—the pathway remains open because Christ has already paid the debt.

· Jesus Christ alone perfectly fulfills the condition of Psalm 66:18 through his righteous life and atoning death, making it possible for us through his sanctifying Spirit to walk in this way[1]. Believers therefore approach God’s throne of grace with confidence, receiving mercy and grace precisely when they need it most (Heb 4:14–16). Sincere prayer receives God’s mercy not because we deserve it, but because in Christ we join him in blessing God for hearing our prayers in Jesus’s name and keeping his covenant toward us in Him[1].

[1] Christopher Ash, Psalms 51–100, The Psalms: A Christ-Centered Commentary (Wheaton, IL: Crossway, 2024), 3:195.

Thoughts to Soak On:

· This point teaches the importance of seeking God with sincerity, as unconfessed sin can hinder our prayers, but God’s mercy prevails. The psalm ends with assurance, highlighting God's willingness to hear and answer prayer. Through Christ’s atonement, believers have direct access to God. This assurance encourages continual communion with God, inviting believers to bring their petitions confidently, trusting in His loving response.

How did David come to believe that God's love endures forever as he recorded in 1 Chronicles 16:34

David’s personal experience of God’s kindness in the covenant promises, combined with his commitment to extend similar covenant love to Jonathan’s family, motivated his conviction about God’s enduring faithfulness.[1] This pattern reveals how David’s theology emerged from action—from witnessing God’s character displayed in his own life and then reflecting that same love toward others.

The Hebrew term underlying David’s declaration is hesed, a rich word combining “strength,” “steadfastness,” and “love.”[2] When applied to God, hesed fundamentally expresses his loyalty and devotion to the solemn promises of the covenant.[3] David appealed to God’s hesed throughout his life, choosing to trust God because he was secure in God’s hesed and understood its connection to God’s faithfulness.[4]

Rather than arriving at this belief through abstract reasoning, David’s conviction that God’s love endures forever emerged from his repeated experience of divine protection, provision, and covenant faithfulness—experiences he then proclaimed and celebrated in worship.   See pg. 13.

[1] Nancy Guthrie, God Does His Best Work with Empty(Carol Stream, IL: Tyndale Momentum: The Tyndale Nonfiction Imprint, 2020), 83–84.

[2] Karol Ladd, Unfailing Love: A Woman’s Walk Through First John (Eugene, OR: Harvest House Publishers, 2012). [See here, here.]

[3] Stephen D. Renn, ed., “Mercy, Merciful,” in Expository Dictionary of Bible Words: Word Studies for Key English Bible Words Based on the Hebrew and Greek Texts (Peabody, MA: Hendrickson Publishers, 2005), 633.

[4] Julie Busler, Hopeful Sorrow: Turning to God in Hope When Childhood Wounds Have You Turning Away (Nashville, TN: B&H Books, 2025), 127

· The most important way that che sedh is used in the Hebrew Bible is in the theological context of describing a characteristic of God himself. In this area, che sedh is one of the most important theological terms in all of Scripture, giving an insight into the very essence of God. In the midst of tragedy, Lam. 3:22 proclaims that the che sedh of the Lord never ceases, that the Lord’s mercy is unending. The sense of che sedhhere is of the inexhaustible quality of God’s “covenant fidelity” to his people.

· As much as any other Hebrew word, che sedh characterizes how God acts toward the people of Israel. This is frequently narrowed to God’s commitment to the king of Israel. In 2 Sam. 7, the covenant of God with the house of David is recorded, including the promise of an eternal throne (2 Sam. 7:13, 16). The key to this promise is God’s vow never to remove his che sedh from David (2 Sam. 7:15).[7]

[1]Michael Wilcock, The Message of Psalms: Songs for the People of God, ed. J. A. Motyer, vol. 1, The Bible Speaks Today (Nottingham, England: Inter-Varsity Press, 2001), 229.

[2]John Frederick, “Praise and Thanksgiving,” in Lexham Theological Wordbook, ed. Douglas Mangum et al., Lexham Bible Reference Series (Bellingham, WA: Lexham Press, 2014).

[3]Fred Sanders, “The Doctrine of the Works of God,” in Lexham Survey of Theology, ed. Mark Ward et al. (Bellingham, WA: Lexham Press, 2018).

[4]Steven Lawson, Psalms 1–75, ed. Max Anders, vol. 11, Holman Old Testament Commentary (Nashville, TN: Holman Reference, 2004), 332–333.

[5]Elmer A. Martens, “Praise,”in Evangelical Dictionary of Biblical Theology, electronic ed., Baker Reference Library (Grand Rapids: Baker Book House, 1996), 621.

[6]John Frederick, “Praise and Thanksgiving,” in Lexham Theological Wordbook, ed. Douglas Mangum et al., Lexham Bible Reference Series (Bellingham, WA: Lexham Press, 2014).

[7]Thoralf Gilbrant, “(1) חֶסֶד,” in The Old Testament Hebrew-English Dictionary, The Complete Biblical Library (WORDsearch, 1998).