Exegetical and Hermeneutical Commentary of Psalms 67:1
To the chief Musician on Neginoth, A Psalm [or] Song. God be merciful unto us, and bless us; [and] cause his face to shine upon us; Selah.
1. The Psalm begins with words taken from the priestly blessing of Num 6:24 ff:
“Jehovah bless thee and keep thee:
Jehovah cause his face to shine upon thee and be gracious unto thee:
Jehovah lift up his countenance upon thee, and give thee peace:” as the following Ps. begins with the invocation used when the Ark started on a journey, Num 10:35. Other echoes of the priestly blessing may be found in Psa 4:6; Psa 29:11; Psa 31:16; Psa 80:3; Psa 80:7; Psa 80:19.
God be merciful ] Rather, as in Num 6:25, be gracious unto us. God is substituted for the original Jehovah according to the usual practice of the editor of the ‘Elohistic’ collection of Psalms.
upon us ] Lit. with us. For the simple preposition of the original ( unto or upon) the Psalmist substitutes one which suggests the thought of God’s gracious favour abiding with His people. Cp. “The blessing of God Almighty be amongst you and remain with you always.”
Selah (if it is in its right place) marks a musical interlude following upon and emphasising this echo of the priestly benediction. But it may have been accidentally transferred from the close of Psa 67:2.
Fuente: The Cambridge Bible for Schools and Colleges
1, 2. The final object of the blessing for which Israel prays is that the whole world may know God.
Fuente: The Cambridge Bible for Schools and Colleges
God be merciful unto us, and bless us – There is, perhaps (as Prof. Alexander suggests), an allusion, in the language used here, to the sacerdotal benediction in Num 6:24-26 : The Lord bless thee, and keep thee; the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee, and give thee peace. The prayer is that God would bestow upon his people the blessing implied in the form of benediction which he had directed the ministers of his religion to use. The first cry is, of course, for mercy or favor. The beginning of all blessings to mankind is the favor or mercy of God. There is no higher blessing than his favor; there is none that comes from him which should not be regarded as mercy.
And cause his face to shine upon us – Margin, With us. That is, among us. It is an invocation of his presence and favor. On the phrase cause his face to shine, see the notes at Psa 4:6.
Fuente: Albert Barnes’ Notes on the Bible
Psa 67:1-7
God be merciful unto us, and bless us; and cause His face to shine upon us.
Illumining the life
Let us mark the two extremes of the psalm. It begins with God be merciful unto us, and it ends with Then shall the earth yield her increase. There is some mysterious but very real connection between the fertility of nature and the character of man. Nature is not to reach her consummation until man himself is at his best. God be merciful unto us. That is where human possibility begins, in the mercy of God. But this word mercy has grown very thin by common usage, and in ordinary currency it has lost much of its essential worth. We too often interpret it from the standpoint of the magisterial bondage, and it becomes significant of the summary dismissal of an action, and the release of the prisoner. We shall never really understand the inner content of the Scriptural word until we get far away from the court of law. It is infinitely more than a cold acquittal. The innermost element of the word is suggestive of stooping, the stronger bending toward the weak. And bless us. And what shall we say of this great word? There is no commoner word to be found in the speech of prayer. Now, perhaps I can best suggest the inconceivable wealth of the word if I say that it includes all the many significances of the English words beginning with bone. Let my hearers take these words, and apply every one of them to the ministry of the Almighty, and they will obtain a glimpse and a hint of the manifold meaning of the blessing of God. Take the word benevolence, and the word benediction, and the word benefaction, and then let the single colours mingle, and the result will give us some faint conception of the benefits of the Lord. Cause Thy face to shine upon us. It is a plea for the light of Gods presence. It is a prayer that He would countenance our goings out and our comings in. It is to walk all day beneath Thy smile. It is more than that. When the light of the Lords countenance falls upon us we, too, become illumined. They looked unto Him and were lightened. That is to say, they were lit up! Their faces caught the glory of the Lord, as I have seen a cottage window shining with the reflected radiance of the sun. These, then, are the three great preliminaries in the making of a noble life, which shall witness to the power of the King. We are to receive the mercy of God, and the blessing of God, and the shining presence of God. And what is the purpose of it all when these gifts have been received? That Thy way may be known upon earth. That is the purpose of it. All these earlier phrases have described the making of the Lords witness, and now we are told what is to be the ministry of the witness. We are lit up in order that we may reveal the Lord. We are to be illumined in order that men may see our God. That Thy way may be known upon earth. We are to make known the Lords beaten tracks, His manners, His modes of action, His course of life. Men are to see our beauty, and through it discern the Lords habits. And Thy saving health among all nations. Our healed life is to be the witness of the Great Physicians power of healing. If I may reverently say it, the radiance of our character is to advertise the glory of the Lord. What are the signs that the witness is effective, and that the saving health is become pervasive? Let the people praise Thee, O God. That would be the first token of an effective ministry. Thy people will begin to praise. They will fall into the attitude of reverent worship. Let the nations be glad. That is to be the next step in the noble sequence. The people are to be brightened, cheered up, made merry I They are to become optimistic in their hopes, and full of encouragement in their speech. Then shall the earth yield her increase. I do not wonder at it. As I have already said, in the opening of this meditation, we shall have finer gardens when we are finer men. The field will put on richer garments when we are clothed in white robes. (J. H. Jowett, M. A.)
The greatest need of foreign missions
The psalm was intended, commentators tell us, for some great temple festival, possibly the Feast of Tabernacles, in a year of exceptional increase. But what strikes me as I read it is its universal note. There is nothing local, particular, or Jewish about it. The psalm is as much at home in the Christian Church as in the Jewish Temple, as much at home centuries after Christ as it was centuries before He came.
I. The first remark I wish to make is that this psalm, in the scope and sweep of its petitions, supplies us with a pattern and example for our prayers. God be merciful unto us, and bless us; and cause His face to shine upon us. That is how the psalm begins. The psalmists first thought is for his own people, for his own kindred, according to the flesh. But that is not where the psalm ends. In the very next verse the horizon recedes, the outlook broadens, the national need gives Way to the universal need. He has scarcely offered up his prayer for his nation before his compassions are running out to the countries beyond, and in the very next breath he is interceding for all nations and for the wide earth. There is nothing local, there is nothing exclusive about this prayer. The psalmist overleaps all national boundaries, and brings the wide world before God. He has all Christs passion for those other sheep which are not of the Jewish fold. He has all Pauls desire that the Gospel may be preached to those who have not heard it. True prayer is always world-wide and universal. It is right to begin where this prayer begins–at home; it is not right to finish there. You must enlarge the scope of your petitions, and you must not rest till you have brought the ends of the earth before God. I pity the man who in his prayers never gets beyond God be merciful unto us, and bless us, and cause His face to shine upon us; for he has simply not learned the elements of prayer. For that is a marred prayer, a narrow prayer, and a selfish prayer. And whatever Christianity is or is not, it is the very antithesis of selfishness. Let this mind be in you, said the apostle, which was also in Christ Jesus. What was the mind that was in Christ Jesus? It was an unselfish mind. Our Lord was always thinking about other people. His thought travelled far beyond His own kindred to those peoples lying in ignorance and sin; to all the millions who lived without God and without hope. Am I wrong in thinking that, speaking generally, Christian people do not possess our Lords wide-world outlook, that our affections are cramped by national and racial differences, that we do not realize that men everywhere are the loved of God, the redeemed of Christ, and that we do not pant and yearn for their enlightenment and salvation as our Lord did? Some do, I know. David Brainerd–his enthusiastic spirit had no rest in his passion for prayer for his Indians. This lack of concern for the salvation of the world results in parochial and narrow and selfish prayers. God be merciful unto us, and bless us–we begin there, and there oftentimes we finish. None of Christs melting passion for the other sheep creeps into our prayers. The psalmists prayer, while beginning with himself, expands till he embraces the whole earth.
II. But notice even in his personal prayer he has got the universal good before his eyes. God be merciful unto us, and bless us–what for? That Thy name may be known upon earth, Thy saving health among all nations. He does not ask for personal blessing for merely selfish ends. He asks for it that it may serve the universal good. He asks God to bless Israel in order that through Israel, so blessed, Gods way may be known upon earth, His saving health amongst all nations. The psalmist has grasped this truth, that Divine favours and blessings are never bestowed upon men or nations for merely selfish enjoyment, but they are always bestowed upon them for service. Our Lord appointed twelve, that they should be with Him, and that He might send them forth to preach. He chose these twelve men that they might be with Him to be His friends and associates, to accompany Him in all His journeys, to share His intimate fellowship. He conferred upon these twelve the highest privilege ever bestowed upon mortal men. The high privilege conferred upon the twelve was meant for the enriching of the world. He appointed twelve that they should be with Him, and that He might send them forth. That illustrates a law. Gods blessings are never for selfish ends, they are always meant for the benefit of the wide world. For instance, God reveals to a doctor, let us say, some secret that makes for the health and wellbeing of mankind. He reveals it to him, not that he may hug it to himself, but that he may share it so that the whole world may be the better for it. The manifold religious privileges that this land of ours enjoys were never meant for Englands sake only. They have been conferred upon England in order that through England they may become the possession of the wide world. The light of the knowledge of the glory of God which you and I enjoy is not for our own personal gratification merely. It has been given to us that we may share it and diffuse it. You have the light. Have you shared it, diffused it, spread it abroad? Or have we, like some stagnant pool, tried to keep that Which we have received? My brethren, the Christian ought never to be represented by the pool; he ought always to be represented by the stream. The pool takes all it can get and gives nothing; receives everything, parts with nothing; and reaps the penalty of its own selfishness in putridity and stagnation. The stream is always giving itself away. It runs down the hills, and as it runs down it gives greenness to the fields, cleansing and refreshing to the dwellers in the towns. Starting in the mountain, where all is at its sweetest and loveliest, it does not linger in its mountain home. It says, There are thirsting people crying out for me; there are parched lands crying out for me, and so it hurries down the mountain slope, past the village, into the valley, through the town, on and on, so long as there is a single yard of land to be blessed by it; on and on until the great sea is reached.
III. And now, just for a moment or two further, let me ask you to notice the words with which the psalmist describes the blessings thus given to the world through the agency of Israel. It is really the blessing of salvation, but he uses two figures that describe it. He first speaks of it as Gods way, and in the second place as Gods saving health. Just look at these two figures for a moment. First, he asks that Israel may be blessed in order that Gods way may be known upon earth. Now, you see that the psalmist uses a figure which is familiar to all Old Testament writers–the figure of a man as a traveller, a wayfarer, a pilgrim; a traveller, as John Bunyan has put it, from the City of Destruction to the City Celestial. Or, if you like to put the same truth in a rather different form, let us say man is a traveller whose goal is happiness and peace, and there is a certain way along which he must travel if he is ever to reach that goal, if life is to be ever happy and peaceful in its course and triumphant at its end. Enoch walked with God–that is the way. He is the only successful traveller who walks with God. When the psalmist looks around him he sees multitudes of people out of the way. Like sheep they have gone astray, they have turned every one to his own way. That means misery, wretchedness, despair. Gods way is the only right way. There has been no other way discovered. But as I look out upon the world to-day I see millions of people out of the way, turning every one to his own way and reaping misery and unrest as the result. Now, did you never feel any desire to bring these wandering people back? He has blessed us just in order that His way may be known upon earth. And the second figure the psalmist uses is this–Gods saving health. Thy saving health among all nations. And if the first figure of the way suggests a lost and wandering world, this figure of saving health suggests a sick world. Here is the world from the Bible standpoint–The whole head is sick, the whole heart is faint; from the sole of the foot to the crown of the head there is no soundness in it, but wounds and bruises and festering sores. And it is not the Bible only that says it. Modern literature says it in equally plain and emphatic terms. Listen to this from Thomas Hardy: Did you say that the stars were worlds, Tess?. . . Yes. All like ours? I dont know, but I think so. They sometimes seem to me like apples on our tree, most of them splendid and sound, but a few blighted. Which do we live on, Tess?. . . A blighted one. A sick world, that is what the Bible says, that is what literature says, that is what experience says. And this is how Gods salvation comes to us–it comes as saving health. Gods purpose is wholeness for every man. Gods end for you and me is to make us morally sound. Gods salvation restores unto perfect soundness and complete health. Life becomes absolutely normal. It is saving health. The evangelist Matthew emphasizes the healing work of Christ again and again. He healed all manner of diseases and all manner of sicknesses. But it was not bodily sickness alone that Christ healed. He healed the broken and the sick soul. To the sick of the palsy He said, Thy sins are forgiven thee. It is for the Christian Church still to make Gods saving health known among all nations. Wherever the missionary goes you find a hospital. Jesus can give what no doctor can give–He can give healing to the soul. There are people who preach in these days a religion of healthy-mindedness. They tell us to ignore sin and evil and death. But sin and evil and death are here. They will not be ignored. An ostrich policy of that kind does not get rid of these things. The blood of Jesus Christ, His Son, cleanseth us from all sin. He that believeth on Me shall never die. Well, ought we not to get the good news about Gods saving health known amongst all nailers? The world to-day is full of sick souls. India, China, Africa, are full of men and women burdened and troubled and oppressed with sin, haunted by the fear of death. Ought we not to tell them to come to Jesus Christ? Pass on the good news. Do you not think that we ought to tell every stricken soul about Him who is able to heal all manner of sickness and all manner of disease? Now, I lay the case of these sick souls upon your consciences–blighted by sin, and you and I know about the blood that can cleanse from it; all their lifetime in bondage through fear of death, and you and I know who can give them the victory over it. I lay the ease upon your consciences. God has blessed us and caused His face to shine upon us and been gracious unto us simply in order that His way might be known upon earth and His saving health among all nations. May He help us to spread the news, that we may share thus in the icy of the Cross that makes Christs kingdom come. (J. D. Jones, M. A.)
A universal new years prayer
I. That fresh supplies of Divine goodness are constantly needed by man. God be merciful unto us, etc. The benediction which the Almighty Himself put of old into the mouth of the high priest, to be pronounced on Israel, is the spirit and model of these words (Num 6:24-26). Hence our text is Divine, and may be used with reverent and unbounded confidence. It invokes fresh communications of His love. Bless us. Has not God always blessed us, through the whole of our life? Verily. Still we need a continuation. A rest in the flow of His beneficence would be our ruin, would terminate our being in black extinction. The words invoke also a fresh assurance of His love. Cause His face to shine upon us. The face is the symbol of the soul and the expression of its deepest things. Hence the meaning of the prayer is, Assure us of Thy love. This conscious dependence of the soul upon God is the very essence of religion.
II. That the universal diffusion of Divine knowledge is of paramount importance to man. That Thy way may be known, etc. What are the things relating to God, a knowledge of which is so devoutly sought for the race?
1. His general method of action. Thy way. God has a method by which He gives His harvests: the farmer must practically recognize and follow it, if he would have his labour rewarded by abundant crops. God has a method by which He restores exhausted energies and impaired health; the physician must follow that method, if he would succeed in his profession. God has a method by which He imparts knowledge to mankind; the inquirer must follow it, if he would obtain intelligence and wisdom. And He has a method by which fallen souls may be redeemed; and this method must be followed before salvation can be reached.
2. His special method of salvation. Thy saving health among all nations. God has a method of moral restoration. He has salvation, He has health for the diseased, liberty for the captive, knowledge for the ignorant, pardon for the guilty, and immortality for the dying. And He has a method for imparting this salvation. What is that? (Joh 6:40).
III. That Gods connection with the world is the great hope of man (Psa 67:4).
1. God judges the nations righteously.
2. God leads the nations on. And govern the nations upon earth. Margin, lead. God does not drive men, but leads them. He leads them, as a commander does his army, against the mighty hosts of evil principles, institutions, and habits.
IV. That spiritual excellence is conducive to the temporal interests of man. Then shall the earth yield her increase. The language implies that it is when all the people praise God, that all the people shall have temporal plenty, that the earth shall yield her increase. It is not difficult to see how spiritual excellence is conducive to temporal prosperity. Let the people be industrious, then they will put forth those efforts by which worldly good is generally obtained. Let them be temperate and economical, then self-indulgence and extravagance, which are the prolific sources of poverty, will cease.
V. That true worship comprehends the supreme good of man. The whole psalm implies this. (Homilist.)
That Thy way may be known upon earth, Thy saving health among all nations.
The missionary prayer
I. The right moral condition of the Church is of supreme importance.
II. The Church being morally right, She is to be the medium of making known the supreme knowledge to others. The vital possession of this knowledge gives existence to the supreme joy.
1. The joy of Divine satisfaction.
2. The joy of a Hew experience.
3. The joy of melody and praise.
What a change this knowledge produces! It turns night into morning, sadness into songs. Being the supreme knowledge, it creates the supreme joy.
IV. The prevalence of this knowledge, and the presentation of this praise, will ensure a golden harvest of prosperity. (J. O. Keen, D. D.)
Our duties in regard to missions
I. Think of the great things that God has done for us, and survey our present condition.
1. The duty of a Christian congregation to aid in sending the Gospel to Jews and heathen is not a matter of indifference or choice; it is essentially and inseparably, as it were, a part of our existence.
2. The graces of the Spirit cannot remain inactive within us. If we have love, it shows itself in the Saviours cause.
3. It is by His Church that His Church will be completed.
4. As the Lord has appointed His Church as the channel to supply the waters of grace, so He has honoured those churches and congregations especially who have been the most forward to fulfil their office; for the congregation that scattereth is that which increaseth; and they that water shall be watered also themselves.
II. The best method of fulfilling our duty in this matter.
1. Let us endeavour to have it wrought into our minds as a Christian principle, as a part of our Christianity, as a matter of course, to be concerned and interested in promoting the Redeemers glory by the extension of His Kingdom.
2. That this missionary spirit may be maintained and duly directed among us, I would counsel you to make yourselves acquainted with the progress of the Gospel in the world.
3. Seek to feel more deeply the conviction that that which lies nearest to the Saviours heart is, that the Father may be glorified in the conversion of sinners, and the building up of His Church.
4. Watch for opportunities of serving in His cause. (John Tucker, B. D.)
The extension of the Word of God abroad, intimately connected with its revival at home
I. That Gods way is not at present known in all the earth, nor His saving health among all nations.
II. That it is Gods will that His way should be known in all the earth, and His saving health among all nations. This is demonstrable–
1. From all those passages of Scripture which teach that all nations are to be blest in Christ.
2. From our Lords commission to His apostles.
3. From our Lords parables of the mustard seed and the leaven.
III. That this will be accomplished by human instrumentality.
IV. that the direct instruments to be employed in making Gods way known in all the earth are His own people. Other instruments are frequently employed as their harbingers. Such are war and commerce. These remove obstructions, level mountains, fill valleys, drain marshes, and build bridges. They have been the precursors of the Gospel in many places, particularly in the East. But the direct instruments of making the way of the Lord known, are His own people.
1. By an enlightened, pious, and zealous ministry.
2. By the consistent piety of Christs people.
3. By their individual and united exertions to promote the cause of Christ.
Conclusion.
1. If piety be necessary to usefulness, let us pray for an increase of it in ourselves and others.
2. If many of our own countrymen are yet strangers to Gods way, let us labour to instruct them.
3. If hundreds of millions in other lands are perishing for lack of knowledge, let us cheerfully contribute our mite to the support of pious missionaries, and pray the Lord of the harvest to send forth more labourers into the harvest. (Outlines of Four Hundred Sermons.)
The Churchs missionary psalm
Whatever other thoughts there may be in this comprehensive prayer, we cannot be mistaken in regarding the following as standing prominent among the blessings which it implores–the continued enjoyment of Gods forgiveness and friendship, and especially the increased experience of His love in quickened graces and enlarged spiritual strength; that the spring of His Church might ripen into summer; that the dawn might brighten into the perfect day; that, having life already, His people might have it more abundantly; and all this the effect of mercy, free and unforced, far-reaching-as the firmament, and fathomless as the sea.
I. There is a prayer for the revival of the Church.
II. There is a prayer for the increase of the Church.
III. The connection between the revived life of the Church and its beneficent influence upon the world is indicated in the words, That Thy way may be known upon earth, Thy saving health among all nations.
1. Such Church will be most secure against error and unbelief.
2. Will be most chosen of God to extend His Kingdom.
3. In such Church there will be a spirit of dependence leading to abounding prayer; great moral power; much brotherly love, and a spirit of unreserved consecration. Seek, then, above all else the Spirit of God. (Andrew Thomson, D. D.)
A plea for missions
I. We may regard these words as the prayer of British churches in reference to themselves. The text involves–
1. The avowal of conscious unworthiness. It is the prayer of the publican, God be merciful unto us, sinners.
2. The acknowledgment of dependence on God for His blessing.
3. The desire of unusual and extraordinary manifestations of Divine grace and favour.
II. The avowed faith of British churches in reference to the world. That Thy way may be known upon earth, Thy saving health among all nations. We may regard this part of our text in a threefold light: as the language of prayer; as the subject of prophetic anticipation; and as the recognition of a system of legitimate means.
1. True revival will remove many obstacles which now impede the way. By the augmentation of Christian principles it will prove the death-blow of party zeal, in all its subtle or more revealed forms.
2. It will purify all the passions of our nature. It will be the destruction of everything worldly in principle, of everything unholy in affection.
3. And will multiply agents also for the conversion of the world. (J. Morison, D. D.)
Conditions of spiritual growth
One of the most striking characteristics of the religion of the Bible is its universality. It is designed to, and does, meet the wants of all.
I. True religion is expansive both in its nature and effects. The highest form of life is exhibited in the most complex organization. In lower types we find that comparative simplicity of structure is sufficient to maintain and manifest vitality. But when we come to man, and examine the human organism, we see the highest type of life on earth. And so in the history of civilization. In the rude ages of the past little organization was needed. But how different now. The human life of man only reaches its perfect type when men are bound together with strong ties of mutual interest and dependence, sympathy and love. And so the true spiritual life of the soul seeks its growth by spreading its life-inspiring influence in every direction; by working in every possible way for the good of others, and by striving to bring the whole race into the brotherhood of the Kingdom of God.
II. In seeking Gods grace and blessing for ourselves, we shall have regard to the influence to be exerted for the glory of God and the welfare of men. We are mindful of these high motives when we are seeking to stimulate others and ourselves in preaching and teaching the Gospel, but we are not so when we pray for blessings upon ourselves.
III. All effective work for God must be the development of spiritual life and progress in our own souls. Christian life, like the light, radiates from a centre, and the brighter the light the farther its rays extend in every direction. Have, then, life in your souls. (Harvey Phillips, B. A.)
The conversion of the world
I. The principles that pervade this beautiful prayer.
1. Humility-here is no claim for justice, no word of merit, but a cry for mercy.
2. Patriotism. It is a prayer by Jews for Jews. And we may take the words for ourselves.
3. Mercy, regard for others.
4. Piety.
II. The object of this prayer–the conversion of the world. The world for Christ. This is what we are bidden seek, and for which provision has been made. There must be room for the world in your hearts, your prayers, your purses. Sink not down into a littleness which belongs not to the missionary enterprise. But for the unfaithfulness of the Church the world would have been converted ere now.
III. The means by which this object is to be accomplished. This country must be blessed in order that it may bless the world; our Churches must be blessed, in order that they may bless the country; we ministers must be blessed, in order that we may be a blessing to the Churches (J. A. James.)
Saving health
1. Our Lord graciously purposes for each of His children perfect health. He would have every power and faculty in our being working in holy vigour. Our health is our only safety.
(1) To be in any way sickly or weak is to offer welcome hospitality to the evil one. He seeks out our weak points, and at the undefended place he makes his entrance. Fulness of health is fulness of resistance. The healthy soul by its very vigour is fortified against the invasions of evil and night. Indifferent spiritual health is exposed to incessant peril. The city of Corinth abounded in evil. Epidemics of worldliness and vice pervaded every grade of social life. The Christian needed to be in perfect health if he were not to be smitten by the ill contagion. Men of weakly wills and indifferent consciences and lukewarm affections fell before the invader, and became the victims of the prevalent vanity or lust. And you will remember that the Apostle Paul, looking at the little Corinthian Church, was filled with anxiety concerning some of its members. Some are sickly! He felt that their silliness was a friendly condition to the worldliness that besieged the gates of the Church. Their weakness exposed them to its attacks. Now, the Lord purposes that we should be in perfect health. He yearns to destroy our easy susceptibility to sin, and to place the whole bias of our life in the direction of holiness. When all our powers are perfectly healthy, our very health will be our resistance to the encroachments of the devil.
(2) But spiritual health is more than self-protective; it is contagious. Common thought and common speech have made us familiar with the contagion of vice. I wish that we were equally familiar with the conception of the contagion of virtue. An evil effluence proceeds from the life of the sin-possessed; an invigorating and purifying effluence proceeds from the life of the sanctified. Out of Him shall flow rivers of living water. We impress and influence one another not only by what we say and what we do, but even more deeply still by what we are. Our presence itself is vitalizing if we are possessed by vigorous moral and spiritual health. In the home, in the workshop, in society, in the place of worship, our presence counts for something, counts for much, and virtue is going out of us as a river of operative energy in all the many relationships of our varied life. Our health is not only self-protective, it acts as a saving ministry in the lives of others.
(3) But spiritual health is not only self-protective and contagious, it is actively aggressive. Saul was afraid of David, because the Lord was with him. The God-possessed exercise a repressive influence over the vices and passions of men. Everybody knows that we can create conditions that incite another mans temper and lust, and we can create conditions by which these fires and cravings can be suppressed and destroyed. Our medical men sometimes provide medicated atmospheres to help to heal the ailments of their patients. They can soften and moisten the air, and so give comfort to the struggling and help to regain them to health. The Christian man supplies a medicated atmosphere to his brother. His very presence helps in the creation of conditions which are unfavourable to vice and friendly to virtue.
2. As for the secret of this saving health, it is to be found in the first verse of this psalm. The psalmist is a suppliant; he is kneeling in the presence chamber of the King. God be merciful unto us, and bless us! He is pleading with the good Lord to stoop in pity, and to lay upon him the forgiving and liberating hand. Cause Thy face to shine upon us! But that means that the suppliants face is turned towards the face of the Maker! We are renewed into the same image. Our countenances catch the light and life that we contemplate. He is the health of my countenance. We become possessed of the saving health of God. (J. H. Jowett, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM LXVII
The psalmist prays for the enlargement of God’s kingdom, 1, 2;
calls upon all nations to serve him, because he judges and
governs righteously, 3-5;
promises prosperity to the faithful and obedient, 6, 7.
NOTES ON PSALM LXVII
The title here is the same with that of Psalm iv., where see the notes. See Clarke on Ps 4:1. It is supposed to have been written at the return from the Babylonish captivity, and to foretell the conversion of the Gentiles to the Christian religion. The prayer for their salvation is very energetic.
Verse 1. God be merciful unto us] Show the Jewish people thy mercy, bless them in their bodies and souls and give a full evidence of thy approbation. This is nearly the same form of blessing as that used Nu 6:25, where see the notes. See Clarke on Nu 6:25.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Unto us, thy people of Israel. As thou hast hid thy face and favour from us, so now do thou manifest it to us. For the phrase, Num 6:25,26; Psa 31:16.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. cause his face to shineshowus favor (Num 6:24; Num 6:25;Psa 31:16).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
God be merciful unto us, and bless us,…. That is, God, of his unmerited mercy, of his rich grace and free favour, bless us with the coming of his Son, the promised seed, in whom all nations are to be blessed; and with the blessings of peace, pardon, and righteousness in him; all which with him spring from the tender mercy of God, the riches of his grace, and his great love; than which nothing could be more desirable to the Old Testament saints, who were shut up under the law, until faith came; and though children, they differed nothing from servants, being in a state and under a spirit of bondage: for the psalmist seems to represent the whole church under that dispensation: some understand the words as a prophecy, expressing the certainty of what would be; and, as the words may be rendered, “God will be merciful”, or “gracious to us k, and he will bless us”; as he has promised to do;
[and] cause his face to shine upon us; that is, grant his gracious presence, and the discoveries of his love; that he would favour with communion with himself through Christ, and a greater knowledge of him in him; or that he would cause him, who is his face, his image, the brightness of his glory, to appear and shine forth; the great light, the sun of righteousness, and dayspring from on high, that was to arise and shine upon the people of God. The Targum is,
“and cause the splendour of his face to shine with us always;”
there seems to be some reference to the high priest’s form of blessing in Nu 6:24.
Selah; on this word, [See comments on Ps 3:2].
k “miserebitur”, Gejerus, Schmidt.
Fuente: John Gill’s Exposition of the Entire Bible
The Psalm begins (Psa 67:1) with words of the priest’s benediction in Num 6:24-26. By the church desires for itself the unveiled presence of the light-diffusing loving countenance of its God. Here, after the echo of the holiest and most glorious benediction, the music strikes in. With Psa 67:2 the Beracha passes over into a Tephilla . is conceived with the most general subject: that one may know, that may be known Thy way, etc. The more graciously God attests Himself to the church, the more widely and successfully does the knowledge of this God spread itself forth from the church over the whole earth. They then know His , i.e., the progressive realization of His counsel, and His , the salvation at which this counsel aims, the salvation not of Israel merely, but of all mankind.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Prayer for the Prosperity and Extension of the Church; Conversion of the Gentiles. | |
To the chief musician on Neginoth. A psalm or song.
1 God be merciful unto us, and bless us; and cause his face to shine upon us; Selah. 2 That thy way may be known upon earth, thy saving health among all nations. 3 Let the people praise thee, O God; let all the people praise thee. 4 O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah. 5 Let the people praise thee, O God; let all the people praise thee. 6 Then shall the earth yield her increase; and God, even our own God, shall bless us. 7 God shall bless us; and all the ends of the earth shall fear him.
The composition of this psalm is such as denotes the penman’s affections to have been very warm and lively, by which spirit of devotion he was elevated to receive the spirit of prophecy concerning the enlargement of God’s kingdom.
I. He begins with a prayer for the welfare and prosperity of the church then in being, in the happiness of which he should share, and think himself happy, v. 1. Our Saviour, in teaching us to say, Our Father, has intimated that we ought to pray with and for others; so the psalmist here prays not, God be merciful to me, and bless me, but to us, and bless us; for we must make supplication for all saints, and be willing and glad to take our lot with them. We are here taught, 1. That all our happiness comes from God’s mercy and takes rise in that; and therefore the first thing prayed for is, God be merciful to us, to us sinners, and pardon our sins (Luke xviii. 13), to us miserable sinners, and help us out of our miseries. 2. That it is conveyed by God’s blessing, and secured in that: God bless us; that is, give us an interest in his promises, and confer upon us all the good contained in them. God’s speaking well to us amounts to his doing well for us. God bless us is a comprehensive prayer; it is a pity such excellent words should ever be used slightly and carelessly, and as a byword. 3. That it is completed in the light of his countenance: God cause his face to shine upon us; that is, God by his grace qualify us for his favour and then give us the tokens of his favour. We need desire no more to make us happy than to have God’s face shine upon us, to have God love us, and let us know that he loves us: To shine with us (so the margin reads it); with us doing our endeavour, and let it crown that endeavour with success. If we by faith walk with God, we may hope that his face will shine with us.
II. He passes from this to a prayer for the conversion of the Gentiles (v. 2): That thy way may be known upon earth. “Lord, I pray not only that thou wilt be merciful to us and bless us, but that thou wilt be merciful to all mankind, that thy way may be known upon earth.” Thus public-spirited must we be in our prayers. Father in heaven, hallowed be thy name, thy kingdom come. We shall have never the less of God’s mercy, and blessing, and favour, for others coming in to share with us. Or it may be taken thus: “God be merciful to us Jews, and bless us, that thereby thy way may be known upon earth, that by the peculiar distinguishing tokens of thy favour to us others may be allured to come and join themselves to us, saying, We will go with you, for we have heard that God is with you,” Zech. viii. 23.
1. These verses, which point at the conversion of the Gentiles, may be taken, (1.) As a prayer; and so it speaks the desire of the Old-Testament saints; so far were they from wishing to monopolize the privileges of the church that they desired nothing more than the throwing down of the enclosure and the laying open of the advantages. See then how the spirit of the Jews, in the days of Christ and his apostles, differed from the spirit of their fathers. The Israelites indeed that were of old desired that God’s name might be known among the Gentiles; those counterfeit Jews were enraged at the preaching of the gospel to the Gentiles; nothing in Christianity exasperated them so much as that did. (2.) As a prophecy that it shall be as he here prays. Many scripture-prophecies and promises are wrapped up in prayers, to intimate that the answer of the church’s prayer is as sure as the performance of God’s promises.
2. Three things are here prayed for, with reference to the Gentiles:–
(1.) That divine revelation might be sent among them, v. 2. Two things he desires might be know upon earth, even among all nations, and not to the nation of the Jews only:– [1.] God’s way, the rule of duty: “Let them all know, as well as we do, what is good and what the Lord our God requires of them; let them be blessed and honoured with the same righteous statutes and judgments which are so much the praise of our nation and the envy of all its neighbours,” Deut. iv. 8. [2.] His saving health, or his salvation. The former is wrapped up in his law, this in his gospel. If God make known his way to us, and we walk in it, he will show us his saving health, Ps. l. 23. Those that have themselves experimentally known the pleasantness of God’s ways, and the comforts of his salvation, cannot but desire and pray that they may be known to others, even among all nations. All upon earth are bound to walk in God’s way, all need his salvation, and there is in it enough for all; and therefore we should pray that both the one and the other may be made known to all.
(2.) That divine worship may be set up among them, as it will be where divine revelation is received and embraced (v. 3): “Let the people praise thee, O God! let them have matter for praise, let them have hearts for praise; yea, let not only some, but all the people, praise thee,” all nations in their national capacity, some of all nations. It is again repeated (v. 5) as that which the psalmist’s heart was very much upon. Those that delight in praising God themselves cannot but desire that others also may be brought to praise him, that he may have the honour of it and they may have the benefit of it. It is a prayer, [1.] That the gospel might be preached to them, and then they would have cause enough to praise God, as for the day-spring after a long and dark night. Ortus est sol–The sun has risen. Acts viii. 8. [2.] That they might be converted and brought into the church, and then they would have a disposition to praise God, the living and true God, and not the dumb and dunghill deities they had worshipped, Dan. v. 4. Then their hard thoughts of God would be silenced, and they would see him, in the gospel glass, to be love itself, and the proper object of praise. [3.] That they might be incorporated into solemn assemblies, and might praise God in a body, that they might all together praise him with one mind and one mouth. Thus a face of religion appears upon a land when God is publicly owned and the ordinances of religious worship are duly celebrated in religious assemblies.
(3.) That the divine government may be acknowledged and cheerfully submitted to (v. 4): O let the nations be glad, and sing for joy! Holy joy, joy in God and in his name, is the heart and soul of thankful praise. That all the people may praise thee, let the nations be glad. Those that rejoice in the Lord always will in every thing give thanks. The joy he wishes to the nations is holy joy; for it is joy in God’s dominion, joy that God has taken to himself his great power and has reigned, which the unconverted nations are angry at,Rev 11:17; Rev 11:18. Let them be glad, [1.] That the kingdom is the Lord’s (Ps. xxii. 28), that he, as an absolute sovereign, shall govern the nations upon earth, that by the kingdom of his providence he shall overrule the affairs of kingdoms according to the counsel of his will, though they neither know him nor own him, and that in due time he shall disciple all nations by the preaching of his gospel (Matt. xxviii. 19) and set up the kingdom of his grace among them upon the ruin of the devil’s kingdom–that he shall make them a willing people in the day of his power, and even the kingdoms of this world shall become the kingdoms of the Lord and of his Christ. [2.] That every man’s judgment proceeds from the Lord. “Let them be glad that thou shalt judge the people righteously, that thou shalt give a law and gospel which shall be a righteous rule of judgment, and shalt pass an unerring sentence, according to that rule, upon all the children of men, against which there will lie no exception.” Let us all be glad that we are not to be one another’s judges, but that he that judges us is the Lord, whose judgment we are sure is according to truth.
III. He concludes with a joyful prospect of all good when God shall do this, when the nations shall be converted and brought to praise God.
1. The lower world shall smile upon them, and they shall have the fruits of that (v. 6): Then shall the earth yield her increase. Not but that God gave rain from heaven and fruitful seasons to the nations when they sat in darkness (Acts xiv. 17); but when they were converted the earth yielded its increase to God; the meat and the drink then became a meat-offering and a drink-offering to the Lord our God (Joel ii. 14); and then it was fruitful to some good purpose. Then it yielded its increase more than before to the comfort of men, who through Christ acquired a covenant-title to the fruits of it and had a sanctified use of it. Note, The success of the gospel sometimes brings outward mercies along with it; righteousness exalts a nation. See Isa 4:2; Isa 62:9.
2. The upper world shall smile upon them, and they shall have the favours of that, which is much better: God, even our own God, shall bless us, v. 6. And again (v. 7), God shall bless us. Note, (1.) There are a people in the world that can, upon good grounds, call God their God. (2.) Believers have reason to glory in their relation to God and the interest they have in him. It is here spoken with an air of triumph. God, even our own God. (3.) Those who through grace call God their own may with a humble confidence expect a blessing from him. If he be our God, he will bless us with special blessings. (4.) The blessing of God, as ours in covenant, is that which sweetens all our creature-comforts to us, and makes them comforts indeed; then we receive the increase of the earth as a mercy indeed when with it God, even our own God, gives us his blessing.
3. All the world shall hereby be brought to do like them: The ends of the earth shall fear him, that is, worship him, which is to be done with a godly fear. The blessings God bestows upon us call upon us not only to love him, but to fear him, to keep up high thoughts of him and to be afraid of offending him. When the gospel begins to spread it shall get ground more and more, till it reach to the ends of the earth. The leaven hidden in the meal shall diffuse itself, till the whole be leavened. And the many blessings which those will own themselves to have received that are brought into the church invite others to join themselves to them. It is good to cast in our lot with those that are the blessed of the Lord.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 67
Prayer For Mercy Psalm
Scripture v. 1-7:
Verse 1 Is a Davidic prayer for the God, (the Elohim) of sustaining power, to be merciful toward Israel and ‘With” Israel, to bless them, to be or exist as their source of blessedness. He adds “may He cause his face (bright, favorable countenance) to shine upon and with us. Selah,” and let us find spiritual nourishment in this. This alludes to the Mosaic blessing of Israel from days of old, as set forth Num 6:2426; Psa 4:6; Psa 31:16; Deu 28:1-14. See also Psa 119:135; 2Co 4:6; Mat 6:10.
Verse 2 explains that his plea for mercy, blessings, and the favor of God on Israel is that God’s way of grace might be known, come to be recognized, through all the earth, Act 13:10; Act 18:25; Act 22:4. The Strophic refrain adds, “that thy saving health among all nations,” might be know, that He would save penitent sinners who turned to trust in Him, Luk 2:30; Tit 2:11. He desired and longed for the day when God’s promise to Abraham and his seed of the Messiah might be fulfilled, Genesis 12; Genesis 18; Gen 26:4; Isa 60:3.
Verses 3, 4 call for praise from all the people of the earth. It is in nature, a prophetic prayer to the time of the return of the Messiah to Israel, when her Lord will draw all nations to recognize Him as savior and Lord of those who trust in Him, Isa 2:4; Psa 66:4; Isa 24:15-16. He asks that all nations rejoice, and be glad, and sing for joy, because the coming Messiah would rule, guide, and judge the people and all nations righteously; because of His holiness of nature, and justice in all His acts. Selah, for it is an occasion for meditation, Psa 96:10; Psa 98:9; Isa 58:11; Psa 45:6.
Verse 5 calls for the people, the masses, all the people of the earth to offer praise to the Lord, as His triumph over sin and evil had already been completed, as definitively given, Rev 5:9-14.
Verse 6 adds that then “the earth shall yield her fruit,” in abundance, not restrained by lack of rain, by diseases, or by pests, insects, etc.; for their own living, sustaining Elohim God would be their present blessing, for every need, as described at length, Lev 26:4; Psa 85:12; Eze 34:27; 1Co 3:6-9.
Verse 7 concludes that God shall bless us, His people Israel, and His church, that He has then taken to Himself, with the Bridegroom, Rev 19:7-9. Then shall all the earth fear or reverence Him, in a manner that is due Him, a thing they have never done before that hour, Psa 22:27; Rev 5:9-14; Rev 19:5-16.
Fuente: Garner-Howes Baptist Commentary
1 God be merciful unto us, and bless us The psalm contains a prediction of Christ’s kingdom, under which the whole world was to be adopted into a privileged relationship with God; but the Psalmist begins by praying for the Divine blessing, particularly upon the Jews. They were the first-born, (Exo 4:22,) and the blessing was to terminate upon them first, and then go out to all the surrounding nations. I have used the imperative mood throughout the psalm, as other translators have done, although the future tense, which is that employed in the Hebrew, would suit sufficiently well, and the passage might be understood as encouraging the minds of the Lord’s people to trust in the continuance and increase of the Divine favor. The words, however, are generally construed in the form of a prayer, and I merely threw out this as a suggestion. Speaking, as the Psalmist does, of those who belonged to the Church of God, and not of those who were without, it is noticeable that yet he traces all the blessings they received to God’s free favor; and from this we may learn, that so long as we are here, we owe our happiness, our success, and prosperity, entirely to the same cause. This being the case, how shall any think to anticipate his goodness by merits of their own? The light of God’s countenance may refer either to the sense of his love shed abroad in our hearts, or to the actual manifestation of it without, as, on the other hand, his face may be said to be clouded, when he strikes terrors into our conscience on account of our sins, or withdraws the outward marks of his favor.
Fuente: Calvin’s Complete Commentary
INTRODUCTION
Superscription. To the chief Musician: see Introduction to Psalms 57. On Neginoth: see Introduction to Psalms 54. A Song or Psalm: see Introduction to Psalms 48.
Neither the author of the psalm nor the occasion of its composition are known unto us.
The chief feature of the psalm is the intense desire of the Psalmist (who wrote the psalm for the Temple service) for the universal worship of God. This is quite clear from the repetition of Psa. 67:3. Twice in this brief poem he exclaims, Let the people praise Thee, O God; let all the people praise Thee.
Homiletically, we regard the psalm as setting forth
THE MISSIONARY PRAYER OF THE CHURCH
Consider
I. The great object of the missionary prayer of the Church. In this psalm, the Church seeks,
1. That God may be known by all men.
(1.) As to His way. That Thy way may be known upon earth. The way of God is His procedure towards mankind; the principles and methods of the Divine administration; the way in which God rules mankind, and in which He bestows His blessings on men. It seems to us that to understand this way aright we must view it as comprising two aspects: the way of the Divine requirement, or what He demands from men; and the way of the Divine treatment, or what He does for men.
(2.) As to His salvation. Thy saving health among all nations. Instead of saving health, we should read, salvation. The Church prays that the Divine salvation may be known by all peoplesthat all peoples may experience it. The heart that knows the blessedness of personal religion will seek to extend that experience to others. There is a vital connection between these two branches of knowledge. If God make known His way to us, and we walk in it, He will show us His saving health. In the way of Divine requirement and the way of Divine treatment, in Gods grace and his own obedience to God, man finds salvation.
2. That God may be worshipped by all men. Let the people praise Thee, O God; let all the people praise Thee. O let the nations be glad and sing for joy. We have here
(1.) Worship in its object. Let the people praise Thee, O God. It is natural and right that the kindest Being should be regarded with gratitude, the best Being with reverence. Both on account of what He is and of what He does, God should be praised. He is the only true object of worship.
(2.) Worship in its character. O let the nations be glad and sing for joy. The worship of God should be joyous. Its fitting expressions are songs, not groans; declarations of confidence, not the murmurs of discontent.
(3.) Worship in its extent. Let all the people praise Thee. O let the nations, &c. It is a prayer that all the Gentiles may be brought to know and worship the Lord God. (See on Psa. 66:4.) Let us clearly and firmly apprehend the universality of the aim of this prayer. How grand this aim! A saved world joyously worshipping the one living and true God!
II. The means by which the attainment of this object is sought. These means are various; but that which is brought into prominence here is Prayer for the gracious presence of God with His Church. God be merciful unto us, and bless us, and cause His face to shine upon us. Margin: With us. Moll: Among us. The expression among or with us does not indicate the nearness of the help but the accompanying, or better, the guiding presence of God. There is a manifest reference to the benediction of the High Priest (Num. 6:24-26). To cause the face to shine upon any one is to look upon him with favour. It is a beautiful representation of the Divine approval and blessing. This blessing is sought as a favour, not demanded as a right. The Divine mercy, and not their own merit, is the ground on which their petition is urged. God be merciful unto us. How profound is the philosophy of this prayer! Superficially the idea is: Bless us with guidance, with prosperity, with outward and visible tokens of Thy blessing, so that the heathen, in the hope of sharing in these favours, may be led to acknowledge Thee. But there is a deeper and more spiritual idea here: when the Church is richly filled with the presence and blessing of her Divine Lord, men will numerously and eagerly seek to know the way and salvation of God. A living, active, holy Church would speedily result in the conversion of the world to God. What the Church most pressingly needs for the accomplishment of her great work is not more numerous agencies, not new methods of evangelisation, not increase of material wealth, but a deeper and more abiding realisation of the presence and blessing of God in her midst. Our successes in missionary enterprise, both at home and abroad, are comparatively few and small because we are spiritually feeble; we are spiritually feeble because our realisation of the presence of God with us is so fluctuating and faint; and our realisation of the presence of God with us is faint and fluctuating because we have not sought it with earnest purpose and strong faith. These, says Guenther, are the true prophets and teachers, upon whose countenance the glance of the Divine light still remains. When that light shines clearly upon the countenances of the members of the Christian Church, the day will not be far distant when all the people shall praise God.
III. The confidence in which this prayer is offered. Here are two things
1. The confidence expressed. God, even our own God, shall bless us. God shall bless us; and all the ends of the earth shall fear Him. The poet expresses the assurance that the object prayed for would be granted; that God would bless His own people, and that so the world would be won to Him in joyous worship.
2. The basis of this confidence. This is twofold.
(1) The relation of God to men, and His work for men. Thou shalt judge the people righteously, and govern the nations upon earth. God appears here as the righteous Sovereign of men. The great principles of the Divine government as seen in the history of the world are so righteous and gracious that the heathen will joyously give Him their allegiance. He also appears here as the gracious Leader of men. Margin: And lead the nations Hengstenberg: And guidest. Perowne: The verb is the same as in Psa. 23:3, God being the great Shepherd of all nations. He guides in paths of safety, prosperity, peace, and life. His government and guidance are powerful incentives to trust and worship Him.
(2) The blessing bestowed upon the Church. The Hebrew verb in the first clause of Psa. 67:6 is in the past tense. Conant: The earth hath yielded her increase. Hengstenberg: The land gave its increase. There is an obvious reference to a recent harvest. Calvin expresses what we hold as the meaning and bearing of the clause: As often as God adorned that ancient people with His benefits, He, at the same time, shone upon the whole world with a burning torch, so as to allure the heathen to seek Him. His blessings to His Church encourage and strengthen faith in the progress, and ultimately the complete triumph of His cause and kingdom. (For additional grounds of confidence see on Psa. 66:4.)
CONCLUSION.The subject presents to us a word of
1. Encouragement. How glorious is the prospect!
2. Instruction. How wise are the means for realising it!
3. Exhortation. Let us diligently use these means. God be merciful unto us, &c.
GOD REALISED BY HIS PEOPLE
(Psa. 67:6.)
Our own God shall bless us.
The heathen nations had their numerous gods,gods for every phase of nature, for all seasons, and for all events. But these gods were senseless idols, puerile, contemptible, and valueless; so also were all those who trusted in them. (See Psalms 115.) But Jehovah was the God of Israel, and as such the object of their faith and hope. In Him they trusted, to Him gave homage, and in Him exulted, as in the text.
Observe
I. The Divine Being, in the textGOD. This Being was unknown to the heathen, but He revealed Himself to the holy patriarchs, and especially to Abraham and Moses. Our God,
1. Is a Spirit, not material. Angels are in a secondary sense spirits; but it is obvious that they have ethereal vestments, and can manifest themselves, and be seen by men; but not so God (Joh. 4:24; 2Co. 3:17; Col. 1:15; Heb. 11:27).
2. Self-existent. He, the Creator, has no maker; from Himself and in Himself,absolutely underived; before all things (Deu. 4:35; Isa. 44:6).
3. Eternal. From eternity to eternity,God. No beginning, nor capable of any end of His existence (Isa. 57:15; Rom. 1:20).
4. Unchangeable; or, He would not be absolutely perfect. The same yesterday, and to-day, and for ever. So in His essence, attributes, and purposes; of one eternal, unalterable mind (Mal. 3:6; Jas. 1:17).
5. Omnipotent,of unlimited energy. Able to do all things worthy of His effectuating (Gen. 17:1; Rev. 19:6).
6. Omniscient,knowing all things accurately, distinctly, infallibly. And, with these His natural attributes, possessing every moral perfectionwisdom, holiness, goodness, truth, mercy, love. Such is the Divine Being exhibited in the text.
II. His relationship to us. Our own God. Not merely the God of the universe, the only God, the God of the seraphim and the holy angels, but our God. The God
1. Of our being. Our Maker, Father, source of existence (Gen. 2:7; Job. 33:4; Psa. 139:14; Isa. 57:6).
2. Our good Benefactor. Fountain of all goodness, the Giver of every good and perfect gift (Exo. 34:6; 1Ch. 16:34; Psa. 33:5).
3. Our Divine Lord and Ruler. To whom we are subject, and owe all loyal obedience, and worship, and love (2Ki. 19:15; 2Ch. 20:6; Psa. 95:3).
4. Our covenant God, who remembered us in our low estate, and in infinite condescension and mercy entered into gracious covenant relationship with His Son for our redemption and restoration to holiness and eternal life (2Sa. 23:5; Jer. 31:31; Heb. 8:8).
5. Our gracious God, who has called us and adopted us into His Divine and heavenly family.
6. The God of our profession and worship. Ours by obedience to His call, and faith in His name, and avowal of delight in His service.
7. Our God for ever and ever,in close, unbroken fellowship, and eternal oneness and joy. God is ours consciously by the indwelling of His Spirit, and by our union with His only begotten Son Jesus Christ.
III. The blessed assurance of this relationship,shall bless us.
1. With all the good we need.
2. With the evident tokens of His favour. His Spirit, His presence, communion, &c.
3. With the rich treasures of His grace.
4. With eternal life and glory.
A few words in conclusion
1. These blessings are of His sovereign bestowment.
2. Are laid up for us in His Son, our Lord Jesus Christ, in whom all fulness dwells.
3. Are realised by us as we ask and believe.
4. Are absolutely certain, as based on His own immutable word, ratified by His solemn oath and sealed with the precious blood of the Lord Jesus.
5. And are experienced by all His saints in the dispensation of His grace and love.
Yes; God, our own God will bless us. Grateful acknowledgment and entire consecration are His right and due. To our God be glory evermore.Jabes Burns, D.D.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 67
DESCRIPTIVE TITLE
Prayer for Blessing on Israel as a Means of Blessing to All Nations.
ANALYSIS
Stanza I., Psa. 67:1-2, The Priestly Prayer urged with a view to the Enlightenment of All Nations. Stanza II., Psa. 67:3-4, The Peoples will Give Thanks for Governance and Guidance. Stanza III., The Fruitfulness of the Earth, and Divine Blessing on Israel, securing the Universal Reverence of the Divine Benefactor.
(Lm.) Psalm(By David)[725]Song.
[725] So in some cod. (w. Sep., Vul.)Gn.
1
May God be gracious unto us and bless us,
may he light up his face among[726] us.
[726] So Per.; ml. with.
2
That men may know throughout the earth thy way,
among all nations thy victory.[727]
[727] Or: salvation; but cp. Psalms 96-98.
3
Peoples will thank[728] thee O God!
[728] Cp. Psa. 6:5 n.
peoples all of them will thank thee,
4
Populations will rejoice and ring out their joy:
when[729] thou shalt judge peoples in equity,
[729] Or: because.
and populations throughout the earth thou shalt lead.[730]
[730] As in Exo. 15:13, Psa. 5:8; Psa. 23:3; Psa. 27:11; Psa. 73:24. So Kp. and Br. GuidestPer.
5
Peoples will thank thee O God!
peoples all of them will thank thee:
6
Earth hath given[731] her increase:
[731] As if on some recent occasion (65); but may be prophetic perfect of certainty: shall have given.
God our own God[732] will bless us.
[732] Prob. an elohistic substitute for Jehovah our God. See Table of Divine Names, ante.
7
God will bless us
and all the ends of the earth will revere him.
(Lm.) To the Chief Musician.
PARAPHRASE
Psalms 67
O God, in mercy bless us; let Your face beam with joy as You look down at us.
2
Send us around the world with the news of Your saving power and Your eternal plan for all mankind.
3
How everyone throughout the earth will praise the Lord!
4
How glad the nations will be, singing for joy because You are their King[733] and will give true justice to their people!
[733] Literally, govern the nations.
5
Praise God, O world! May all the peoples of the earth give thanks to You.
6, 7 For the earth has yielded abundant harvests. God, even our own God, will bless us. And peoples from remotest lands will worship Him.
EXPOSITION
The most marked characteristic of this psalm is its clear and quiet blending of Primary Blessing on Israel with Consequent Blessing on All Nations. The leading position of Israel is clearly indicated. The pronouns us and they (implied) at once strike the keynote of the relationship assumed to exist between the one nation and the many. In the Messiah, there is neither Jew or Gentile: under the Messiah, there are bothblended but not confounded. Let the reader note how in this psalm the people who speak of themselves as us occupy the foreground. With a clear reminiscence of the blessing which Aaron and his sons were authorized to bestow on the sons of Israel (Num. 6:22-27) the fulfilment of that prayer-blessing is here first sought for Israel as the people on whom Jehovah had thus put his name, and which formula He himself had promised to make good. Then immediately an outspread of blessing, proceeding from the one nation to the many, is besought: That men throughout the earth may know thy way, as exemplified in the long recorded history of Israel; and thy victory first over them and then for them over their enemies. Only in that long history, as prophecy enables us to complete it, can that victory be traced. Then, for a whole stanza the psalm is engrossed with the nations, so introduced. Not only for what they behold in Israel will they thank God, but also and more immediately for immeasurable benefits brought home to themselves: they themselves will be judged, that is governed, in equity; and He who governs them will guide them as a shepherd leads his flock (as a comparison of the references will show). When Israel gets her blessing, the nations, as nations, will get theirs; yea all of them will get it, as the poet is careful to repeat. He who thus governs and guides the nations will assuredly lead them to peace and industry and honesty, and thereby also to plenty: Earth will give her increaseno doubt a covenant promise to Israel (cp. Lev. 26:4, Psa. 85:12, Ezekiel 26, 27) but a promise doubtless overflowing to the teeming populations of earth. The blessings previously namedgovernance, guidancerise up from the political into the spiritual realm, probably to a large extent annihilating the distinction between them; but thislike the daily bread petition in the prayer given by Jesus to his disciplesis undisguisedly temporal, as why should it not? Why should not national blessing come down: as do the dews of heaven and the showers that water the earth; as does redemption, that delivers first the soul from the bondage of sin, and then the body from the bondage of decay (Rom. 8:20); as will the Heavenly Jerusalem itself, so that the Tent of God may be with men (Rev. 21:3)? Therefore do we feel at home with one plainly temporal blessing in this comprehensive prayer. Yetas here we are not on Church ground but on Kingdom groundwe are once more reminded that Israel is here the intercessor; and the circumference of blessing for the whole earth is set around the centre of the covenant-nation. Jehovah our God will bless us: will bless us AND all the ends of the earth will revere him.
What then is Jehovahs way; and, especially, wherein will consist the victory which will yet thrill all nations and tune their hearts as well as their harps to this song? His way is seen in his dealings with the nation of Israel: trace it! Note their birth as a people; their enslavement in Egypt; their deliverance; their journeyings in the wilderness; their settlement in Canaan; their degeneracy; their captivities; their partial restorations; their treatment of their Messiah; their present long-continued banishment from their beautiful land; their sorrows, so heavily pressed on them; their sufferings, so often cruelly unjust; and, applying to the minds eye the telescope of the prophetic word, note the issue of all this in national regeneration and restoration:THERE, along that chequered course, is to be seen Jehovahs way, as nowhere else! And the victorywhere and what is that? In psalms yet lying ahead of us, will it be repeatedly seen; but perhaps nowhere more brightly and suggestively than in the shortest psalm of this priceless psalter, the 117th. One word therein goes straight to the root of this matter of Jehovahs victory: it may be a victory over the jealousies and oppressions of Gentile nations, it may be a victory over the beleaguring forces of Antichrist; but it will be, first and last and foremost, a victory over the Hebrew nation itself. And when Israel can say to the nations, concerning Yahweh their God, His kindness hath prevailed over us, then those who listen to the story will no longer be slow to believe that His faithfulness is age-abiding.
QUESTIONS FOR DISCUSSION
1.
Did God intend for the nation Israel to be evangelistici.e. in telling other nations of their God? How does this psalm relate?
2.
Someone referred to this psalm as the Lords prayer of the Old Testamentwhy would this be appropriate?
3.
Rotherham was sure this psalms promise would be fulfilledbut how and when? Discuss.
4.
What is the result of disobedience to the great commission? What was it for Israel? What will it be for us?
Fuente: College Press Bible Study Textbook Series
(1) This verse is an adaptation of the priestly benediction (Num. 6:24-26).
Upon us.Rather, with, or among us; a variation from the formal benediction.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. God be merciful unto us An invocation, repeated in Psa 67:6-7, and founded on the form of blessing by the high priest, Num 6:23-26
Fuente: Whedon’s Commentary on the Old and New Testaments
Psalms 67
Psa 67:1 (To the chief Musician on Neginoth, A Psalm or Song.) God be merciful unto us, and bless us; and cause his face to shine upon us; Selah.
Psa 67:1
Num 6:23-27, “Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, The LORD bless thee, and keep thee: The LORD make his face shine upon thee, and be gracious unto thee: The LORD lift up his countenance upon thee, and give thee peace. And they shall put my name upon the children of Israel; and I will bless them.”
Fuente: Everett’s Study Notes on the Holy Scriptures
A Psalm of Praise for the Conversion of the Gentiles.
v. 1. God be merciful unto us, v. 2. that Thy way may be known upon earth, v. 3. Let the people, v. 4. O let the nations be glad and sing for joy, v. 5. Let the people praise Thee, O God; let all the people praise Thee, v. 6. Then shall the earth yield her increase, v. 7. God shall bless us, and all the ends of the earth,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
ACCORDING to some, this psalm, like Psa 65:1-13, is a harvest thanksgiving (Hengstenberg, Cheyne). But the single expression (in Psa 65:6) on which this view is grounded seems insufficient to support it, more especially as that expression may well be understood figuratively (see Psa 85:12; Jer 8:20; Hos 6:11; Joe 3:13; Mat 9:37, etc.). The real idea of the psalm appears to be an aspiration after the general conversion of the world, to be effected by God’s special manifestation of his mercy upon Israel. This will draw all nations to him. The psalm is one of three stanzas, consisting respectively of two, two, and three verses. The second and third stanzas have the same initiatory refrain (Psa 65:3, Psa 65:5). In the first stanza the “selah” is a pause of reverence, not a break in the sense.
Psa 67:1
God be merciful unto us, and bless us. An echo of the priestly blessing (Num 6:24, Num 6:25), but not necessarily uttered by a priest. The substitution of Elohim for Jehovah is natural, considering the universalist character of the psalm. And cause his face to shine upon us; literally, with us. “With us” especially, as the people of God; but not “with us” exclusively, as the whole psalm makes manifest.
Psa 67:2
That thy way may he known upon earth, thy saving health among all nations. God is besought to bless his people Israel (Psa 67:1), in order that so his “way” may become known to all the earth, his “saving health,” or his “salvation,” to all (heathen) nations. The idea is not raised of any compulsory empire, but of one which will gradually extend itself, by winning the heathen over to it through the sight of Israel’s blessedness (comp. Isa 49:18-23; Isa 60:3, Isa 60:4).
Psa 67:3
Let the people praise thee, O God; let all the people praise thee; rather, the peoples, in both clauses. In the second clause the prayer is intensified by the addition of the word cullam, “all of them.”
Psa 67:4
O let the nations be glad and sing for joy. There could be no greater blessing to the nations than their attraction into God’s kingdom; nor, consequently, any event more worthy to be hailed with joyful acclaim, with songs of joy and thanksgiving. For thou shalt judge the people (rather, the peoples) righteously, and govern the nations upon earth. The main advantage of the change would be the bringing of the heathen into that kingdom of perfect righteousness, wherein God (in the Person of Christ) would dispense justice unerringly, and rule all men with perfect and absolute equity.
Psa 67:5
Let the people praise thee, O God; let all the people praise thee. A repetition of Psa 67:3 without any change.
Psa 67:6
Then shall the earth yield her increase; literally, the land hath given her increasea quotation from Le Psa 26:4, but probably in a metaphorical sense. An abundant spiritual harvest is seen by the psalmist as the result of the entrance of the Gentiles into the Churchan immense “increase” in the fruits of righteousness hitherto yieldedand this is spoken of as a result already obtained, through the perfect assurance of the writer that his prayers are granted and the result determined on in the Divine counsels. And God, even our own God, shall bless us. “Our own God” must certainly be Jehovah; but the writer, in his broad universalism, will not use the expression.
Psa 67:7
God shall bless us; or, “may God bless us” (Kay, Cheyne); but the form is identical with that used in Psa 67:6. And all the ends of the earth shall fear him. One day the earth shall be full of the knowledge and fear of the Lord “as the waters cover the sea” (Isa 11:11).
HOMILETICS
Psa 67:1, Psa 67:2
God be merciful, etc.
No wonder this beautiful little psalm has been enshrined so prominently in the worship of the Christian Church. Its most remarkable character is its world wide breadth of sympathy, hope, and prayer. It is like a beam from the unrisen sun of Christianity. The more one studies the intense narrow national sentiment of the Jews, the more plain is it that strains like these could be inspired only by the Spirit of God. The psalm is Hebrew of the Hebrewssung probably for ages in the temple. Yet its aspirations can be fulfilled only by the gospel and kingdom of Christ.
I. THE MEANING OF THIS PRAYER. “That thy way may be known””thy saving health.”
1. God’s way is:
(1) The revelation he has made of himself in his dealings with mankind. In its widest sense this includes his universal providence (Act 14:17; Pro 8:22; Isa 55:8, Isa 55:9).
(2) The revealed path of man’s duty (Psa 25:9; Mat 22:16).
(3) The way of salvation; of return, reconciliation, access to God (Act 18:26; Joh 14:6).
2. God’s “saving health” is salvation (simply another translation of the same Hebrew word). Not simply “the way of salvation”the knowledge of the gospel, and provision for our salvation; but actual experience of deliverance from sin, pardon, peace with God, strength for holiness. Salvation, in the Scriptures, means both safety and health. Illust.: Mat 8:25; Luk 18:42; Luk 7:50.
II. THE SCOPE OF THIS PRAYER. “On earth;” “among all nations.” St. Paul says that the gospel was preached beforehand to Abraham, in the promise that in his offspring all nations should be blessed. We are apt to take too narrow a view both of the gospel and of salvation. We think and speak of “saving souls.” That is the beginning; for there is no reconciliation to God but by personal repentance, faith, turning to God. But nations have their life; their collective action, righteousness, guilt, growth, decay, prosperity, ruin. Knowledge of God’s truth, and obedience to God’s law, are the conditions of national welfare. We have a message to “all nations” as well as to “every creature.” We are to labour as well as pray, that God’s will may be “done on earth, as it is in heaven.’
HOMILIES BY W. FORSYTH
Psa 67:1-7
This is a song of salvation.
It teaches that
I. SALVATION IS FROM GOD. Hence God’s mercy is specially invoked. It is as God causes his face to shine upon us in Christ Jesus (2Co 4:6) that his “way” is made known, and his “salvation” enjoyed (Psa 67:1, Psa 67:2).
II. SALVATION IS THE HIGHEST BLESSING FOR MAN. When the high priest blessed the people, he spoke for God (Num 6:22-27). Salvation is “saving health.” Man is corrupt. There is no “soundness” in him. But God brings healing. Salvation is to be restored to health in body and soul and spirit (1Th 5:23).
III. SALVATION IS IMPARTED THROUGH HUMAN AGENCY. God works by means. He uses man to help man. “The Law was given by Moses, but grace and truth came by Jesus Christ” (Joh 1:17; cf. Rom 5:12-15). When we believe on Christ, we may say, with Simeon, “Mine eyes have seen thy salvation” (Luk 2:30). And what Christ has won for us he would have us make known to others. All Christians are missionaries. “God does with us as we with torches do.” Every lamp that is lighted is lighted in order to shine. We are to receive and reflect the light (1Th 1:6-8; Mat 5:16).
IV. SALVATION IS DESTINED TO SPREAD AMONG ALL NATIONS. It was not limited to Israel. There is no exclusiveness in the gospel. There is no brand of reprobation on any man’s brow. The salvation of Christ is for all peoplethe Jew first, but also for all men. “The leaves of the tree are for the healing of the nations” (Rev 22:2). This we have seen in part, and greater fulfilments are near. Paul could say (Rom 15:19), “From Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.” But how great has been the advance since then! Nations that Paul never knew have heard the joyful sound, and the most distant isles of the sea have been blessed in Christ.
V. SALVATION WILL ULTIMATELY FILL THE EARTH WITH JOY AND PEACE. Harvest is the time of joy. The great harvest-home of the world is coming (Isa 2:2, Isa 2:3; Zep 3:9; Zec 14:16).W.F.
Psa 67:4
Universal joy.
“Let the nations be glad.”
I. GOD IN THE GOVERNMENT OF THE WORLD RECOGNIZES THE EXISTENCE OF SEPARATE NATIONS.
II. GOD IN THE GOVERNMENT OF THE WORLD ADAPTS HIS METHODS TO THE NECESSITIES OF NATIONS. (Amo 9:7.)
III. GOD IN THE GOVERNMENT OF THE WORLD WORKS THROUGHOUT FOR THE HIGHEST GOOD OF NATIONS. His object is to bring all men everywhere to serve him. He would have them, through the power of Christ, be enlightened, sanctified, and blessed. It is true of nations as of individuals, “The nation that will not serve him shall perish” (Isaiah lx. 12). It is as nations forget God that they decline and fall. It is as nations become penetrated and ruled by Divine truth that they become truly free and strong and prosperous.W.F.
HOMILIES BY C. SHORT
Psa 67:1-7
A missionary psalm.
The psalmist prays “that the favour of God towards the chosen people may become visible, in order that, by its splendour, it may lead the heathen to the hope of sharing in it.” The salvation of the heathen is here felt to depend upon the following conditions:
I. THE SALVATION OF THOSE WHO CLAIM TO BE HIS CHURCH. (Psa 67:1, Psa 67:2.) If it is God’s “way” to save any, he must be able and willing to save all. And if his face shone upon them, his “saving health” would be made manifest to all peoples. This is the force of the prayer here used.
II. THE KNOWLEDGE OF GOD‘S RIGHTEOUS GOVERNMENT OF THE WORLD. (Psa 67:4.)
1. God, as the experience of Israel shows, governs men upon righteous principles. The psalm was most probably written after the Exilea terrible part of their history, which taught them how God punishes sin.
2. God is leading the world forward upon a Divine course. (Psa 67:4.) He “governs” or leads the nations as a shepherd leads his flock. To this truth the Hebrews bore emphatic testimony.
III. GOD‘S BOUNTY TO THE EARTH IS HIS BOUNTY TOWARDS MAN. (Psa 67:6.) “The earth yields her increase; God, our God, blesses us.” But the harvest is only a single, though a splendid, instance of God’s goodness towards men; he blesses them in a thousand ways, which, when considered, are adapted deeply to impress the heathen mind.S.
Fuente: The Complete Pulpit Commentary
Psalms 67.
A prayer for the enlargement of God’s kingdom, to the joy of the people, and to the increase of God’s blessings.
To the chief musician on Neginoth, A Psalm or Song.
Title. lamnatseach bingiinoth mizmor shiir. We read, 2Sa 6:17-18 that when David had brought the ark to Jerusalem, he offered, burnt-offerings and peace-offerings, as promised in the foregoing psalm, Psa 66:13. And as soon as he had offered them, he blessed the people in the name of the Lord: i.e. as Bishop Patrick supposes, he pronounced this psalm, wherein he manifestly imitates that form of blessing which the priests were appointed to use on solemn occasions, Num 6:24; Num 6:27. See Psa 4:6.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 67
To the chief Musician on Neginoth, A Psalm or Song
1God be merciful unto us, and bless us;
And cause his face to shine upon us; Selah.
2That thy way may be known upon earth,
Thy saving health among all nations.
3Let the people praise thee, O God;
Let all the people praise thee.
4O let the nations be glad and sing for joy:
For thou shalt judge the people righteously,
And govern the nations upon earth. Selah.
5Let the people praise thee, O God;
Let all the people praise thee.
6Then shall the earth yield her increase;
And God, even our own God, shall bless us.
7God shall bless us;
And all the ends of the earth shall fear him.
EXEGETICAL AND CRITICAL
Analysis of Contents.Since the Hebrew tenses are capable of many references to time, it would be admissible to regard Psa 67:3; Psa 67:5 as statements respecting the praise of God by all nations, which had already occurred (De Wette), which fact would then admit of various explanations in accordance with its value and reality, as well as with respect to its reasons and its significance. The same remarks apply to the final clause in which the fear of God takes the place of His praise. We might likewise find in the harvest mentioned by the perfect as finished (Psa 67:6 a), a statement of the fact of the blessing (Psa 67:6 b), and the pledge of its continuance (Psa 67:7 a). The latter reference is, however, for the Israelites, contained in the fruits of the harvest (Lev 26:4), and it would be more in accordance with the tone of the prayer to find in these words the expression of a wish for the continuance of universal blessings, this wish having originated from the recent appropriation of the pledge resting upon Divine promises. This interpretation is still further recommended by the fact that in the two lines, Psa 67:6 b and 7a, the same tense is used as in Psa 67:1 a, where the optative is certainly meant, since there is there indeed not an answer of the people (J. D. Mich., Stier), but an appropriationand free repetition of the blessing of the High Priest, Num 4:24 sq. When now Psa 67:2 puts this blessing of Israel in direct relation to the making known Gods ways and the salvation () therein to be obtained by deliverance, it is much more natural to give the words which follow, a Messianic reference in the universal sense, which is contained in the blessing of Abraham (Gen 12:3), and to recognize the missionary character of this Psalm, which appears likewise in the hymn of Luther: Es woll uns Gott, gendig sein, than merely to find here a manifestation of the goodness of God in general, and a lyrical transition from the national to the universal standpoint, embracing mankind (Hupfeld), in which God, in accordance with the nature of Monotheism, is designated as the object of the praise and reverence likewise of the heathen. In this state of the case, likewise, it is most natural to regard Psa 67:3 sq. as optative, and only to let the final clause conclude with the future. For thus the clauses, which constantly implore, in believing appropriation, the blessings promised and bestowed, are entwined with those which proclaim and wish for, in accordance with the promises and in the joy of faith, the salvation to be obtained through the blessings in Israel, and praise of God among the heathen. Thus there is formed a chain; the end of which not merely bends back towards the beginning, but has partly an internal progress, partly opens an infinite prospect. Hence the spiritual interpretation of the fruitfulness of the earth, (Luther, Stier, after the older interpreters) seems to be arbitrary. We are to think of a blessed harvest, which we have reason to consider not merely as an occasion for the composition of the Psalm (Kster, Ewald, Hitzig), but at the same time as an occasion for farreaching thoughts, (Calvin, Hengst.), and as the pledge of more (Venema, J. H. Mich.), if not the type of higher blessings (Stier). The attempts to put the composition in the time of the Maccabees (Olsh., Hitzig), or the restoration of the kingdom after the exile (Ewald), or after the deliverance from the Assyrians under Hezekiah (Venema, and Von Leng.), are entirely without proofs and support.
Str. I. Psa 67:1. Cause His face to shine among us.The change of the phrase upon thee, (Num 6:25) into among us is connected on the one side with the entire appropriation of the blessing of the High Priest, on the other side with the purpose directly expressed, which latter is already prepared by the change of Jehovah into Elohim, and appears as the principal thought of the Psalm by the transition from the indirect to the direct discourse. The expression: among or with us, accordingly does not indicate the nearness of the help (Geier), but the accompanying (Hengst.), or better, the guiding presence of God.
[Psa 67:2. Thy wayThy salvation.Alexander: Thy way, i.e., Thy mode of dealing with Thy people, referring more particularly here to providential favors, the knowledge of which he hopes to see extended to all nations, as a means to the promotion of still higher ends. The pleonastic phrase, saving health, retained by the A. V. from an older one, has nothing corresponding to it in the Hebrew, but the single word which always means salvation, and is commonly so rendered.C. A. B.]
[Str. 2 Psa 67:4. For Thou judgest.This is not the judicial condemning and punishing, but as Psa 72:12 sq.; Isa 11:3 sq., the righteous government of the royal ruler.[Thou leadest.Perowne: The verb is the same as in Psa 23:3, God being the great Shepherd of all nations.C. A. B.]
[Str. 3 Psa 67:6. The earth hath yielded her increase.Moll, with most interpreters, renders the verb in its natural sense. Some, however, as the A. V., regard it as the prophetic past, and translate as future. Ewald translates it as present. The natural reference is to a recent harvest, on the basis of which the Psalmist prays the final prayer that: God our God may bless us, and all the ends of the earth may fear Him.C. A. B.]
DOCTRINAL AND ETHICAL
1. The congregation of the Lord can have no wish more acceptable to God, than that He should bestow upon them blessings spiritual and bodily, in order that their welfare and its manifest cause may make known to the heathen the salvation which God gives to those who fear Him, and the ways upon which He brings this to pass. The congregation thus maintains its true historical and redemptive position, and fulfils at the same time its missionary calling.
2. The ground upon which this hope, which has grown up out of faith in the truth of Gods promises is based, that the heathen will attain their destiny, is the government of God in the history of the world, which is manifest to all nations, and is as righteous as it is gracious. The occasion of a prayer of this kind is given in the bestowal of a blessed harvest, partly as a testimony of His power and goodness in general, partly as a seal of His promises, partly as a pledge of additional gracious guidance.
HOMILETICAL AND PRACTICAL
Gods blessing is to be implored in faith, received with thanksgiving, used in accordance with Gods will.The gifts of God to His people should benefit the whole world.The righteous government and the gracious guidance of men are as worthy objects of praise, as valuable foundations of hope.The congregation is not only called to receive the Divine blessing, but likewise to spread it abroad, and should allow itself to be properly prepared and guided thereto. The aim, hope, and right of missionary work.The end, basis, and means of hope in missions.The end, way, and guardian of our pilgrimage.God would not only reign as monarch of the world, but men should know likewise the ways in which He leads them.God not only guides His people in the right ways, but He quickens them under the way, Isa 58:11.God has made known His ways (Psa 25:10) to His people (Psa 103:7) that they may walk therein, and teach other nations to do this.The land has given its increase; how is it with the people in general?How with the congregation? How with thee?
Starke: The pious share their bodily blessings with the ungodly, but these are properly no blessings to the latter; but spiritual blessings belong only to the children of God.All depends upon properly knowing God, and the way of life pointed out by Him.In the kingdom of God it is demanded of each and every member, to be fruitful in good works.Gods grace makes no man poor, but may make him rich.
Franke: Gods grace, blessing, the light of His countenance, are not for temporal blessedness, but for eternal life.Tholuck: Longing after the most spiritual of all blessings that the salvation from God should arise in Israel and its light shine over all the heathen on earth.Guenther: These are the true prophets and teachers, upon whose countenance the glance of the Divine light still remains.Taube: Prophetic glance at the erection of the kingdom of God among all nations.
[Matt. Henry: We need desire no more to make us happy than to have Gods face shine upon us, to have God love us, and let us know that He loves us.We shall have never the less of Gods mercy, and blessing, and favor, for others coming in to share with us.It is good to cast in our lot with these that are the blessed of the Lord.Barnes: The happiness of man depends on a knowledge of the principles on which God bestows His favors; for all men are, in all things, dependent on Him. Individuals and nations, as they follow the counsels of God, are safe and happy; and in no other way.Spurgeon: Our love must make long marches, and our prayers must have a wide sweep; we must embrace the whole world in our intercessions.We never know God aright till we know Him to be ours, and the more we love Him the more do we long to be fully assured that He is ours.C. A. B.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 608
CALLING OF THE GENTILES PRAYED FOR
Psa 67:1-7. God be merciful unto us, and bless us; and cause his face to shine upon us: that thy way may be known upon earth, thy saving health among all nations. Let the people praise thee, O God; let all the people praise thee, O let the nations be glad, and sing for joy; for thou shalt judge the people righteously, and govern the nations upon earth. Let the people praise thee, O God; let all the people praise thee. Then shall the earth yield her increase; and God, even our own God, shall bless us; God shall bless us; and all the ends of the earth shall fear him.
HOW much importance the compilers of our Liturgy attached to this psalm may be judged from the appointment of it to be read in the daily services of our Church. The general import of the psalm is plain enough: but, in order to get a just view of the different expressions contained in it, we must place ourselves in the situation of David at the time he composed it. The Jewish Church and nation were a peculiar people, instructed in the knowledge of salvation, and living under the government of Jehovah. The righteous among them enjoyed the light of Gods countenance, and looked forward to the possession of yet richer blessings under the reign of their Messiah. But the Gentile world were altogether ignorant of a Saviour, and living without God in the world, under the tyranny of the prince of darkness, by whom they were led captive at his will. These two things then the Psalmist desired, namely, the advent of the Messiah to his own nation, and the manifestation of him to all the world. The former of these events was prayed for in the beginning of the psalm; God be merciful unto us, and bless us with the accomplishment of that promise, to which all thy people are looking forward, the advent of the Messiah: and cause thy face to shine upon us, in the person of Him, who is the brightness of thy glory, and the express image of thy person! The latter event however seems on this occasion to have chiefly occupied his mind: and the immediate exhibition of Christ to the Jews was desired, in order to his ulterior manifestation to the Gentile world, whom he longed to see partakers of all the privileges which he either enjoyed, or hoped for. He longed to see them brought into the way of truth and salvation, and subjected to the righteous government of the Messiah, and growing up before God in multitudes, like the piles of grass upon the earth [Note: ver. 6. with Psa 72:16. Compare Isa 35:1-2; Isa 55:12-13.].
This being the general subject of the psalm, we shall proceed to notice some important instruction that is to be gathered from it. It shews us,
I.
That there are rich blessings yet in store for the Gentiles
[The whole psalm might with great propriety be read in the future tense, as a prophecy. In the two concluding verses of the psalm it is so read in our translation: and it might have been so read throughout. And in that view how singularly striking is it! how strong and numerous the assertions, that such an event shall take place! At present indeed there seems to be but little prospect of so glorious an event: but we are well assured it shall come, and that too at no distant period. Indeed in part it is already come: for who are we but Gentiles? By the preaching of the Apostles, myriads were converted to the faith of Christ: and myriads are yet monuments of his power and grace. But this is only the first-fruits: we expect a harvest, when a little one shall become a thousand, and a small one a strong nation. We believe that the day is coming when all the ends of the earth shall remember themselves, and turn unto the Lord their God: they shall fear the Lord their God, and David their king [Note: Hos 3:5.]. The way of salvation through a crucified Redeemer shall then be known among them, and the saving health of the Gospel be then imparted to those who are now dying in their sins. The bond-slaves of sin and Satan shall then cast off the yoke of their oppressor, and yield themselves willing subjects to the Prince of Peace. In a word, they who have hitherto known no pleasure but in the indulgence of their lusts, shall be glad in the Lord, and sing praise to his name, and rejoice in him as their God for ever and ever. Glorious period! May God hasten it in his time!]
It further shews us,
II.
What an union there is between piety and philanthropy
[The Jews were represented by their enemies as haters of mankind. But this was in no respect applicable to the godly among them. What could exceed the love of David towards the Gentile world? We cannot conceive greater earnestness than is expressed for their welfare in this psalm. David seems scarcely to think that he himself is blessed, whilst the Gentile world remain destitute of any share in his blessings. This philanthropy was the fruit of his piety: and wherever true piety exists, it will shew itself in a concern for those who are afar off from God, and perishing in their sins. All piety that is devoid of charity, is a mere name, a phantom, a delusion. If, says an inspired Apostle, we see our brother have need, and shut up our bowels of compassion from him, how dwelleth the love of God in us? And if this be true in relation to his temporal wants, how much more is it respecting the wants of his soul! We wish all then to judge of their piety by this touchstone: see what measure of compassion you have to your perishing fellow-creatures: see what pleasure you have in contemplating the future accession of the Gentiles to the faith of Christ; what efforts you make to promote it; and what earnestness you have when praying for it at a throne of grace. These things will lead you into a considerable degree of self-knowledge: for be assured you know but little of the saving efficacy of Christs blood, or the sanctifying efficacy of his grace, if you are not longing and labouring to bring others to a participation of your blessings.]
We may further learn,
III.
What encouragement we have for missionary exertions
[If nothing had been spoken in the Scriptures respecting the conversion of the heathen, we might well sit down in despair and say, It is in vain to attempt so hopeless a work. But when we look into the Scriptures and see how continually this subject is brought forward, and with what confidence it is declared, we should make no account of difficulties, since with God all things are possible. Ezekiel might have objected to the commission given to him to preach to dry bones: but he knew that dry bones could live, if God should be pleased to breathe life into them [Note: Eze 37:1-14.]. Thus may we engage in missionary labours, assured that God will fulfil his own word, and crown our endeavours with success. Indeed the time for the full accomplishment of his promise seems fast approaching; and the fields appear already, as it were, white unto the harvest. Methinks the heathen in divers countries are saving to us, not by their necessities only, but by their express desires, Come over to us, and help us! And shall we he backward to impart the knowledge with which we are so highly favoured, and the salvation which we profess to glory in? It is obvious enough, that they cannot learn unless they be taught; nor can they hear, without a preacher. Let not difficulties then dismay us: but let us go forth in the strength of the Lord God, and look to him to accompany his word with the Holy Ghost sent down from heaven: then may we hope that Satans empire shall be destroyed, and that the promised kingdom of our Redeemer shall be established on its ruins.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
CONTENTS
The church rejoices in the love and favour of her Lord, and desires that the same blessings she enjoys in her beloved, may be the happy portion of both Jew and Gentile.
To the chief musician on Neginoth, A Psalm or Song.
Psa 67:1
Is not this prayer an answer of faith to the blessed precept of Jehovah given to Aaron the high-priest? Num 6:22 , etc. If we read this scripture with reference to this injunction, nothing can be more interesting, for then it becomes the exercise of faith on God’s promises in Christ. It is as if the church with one voice should say, Hath the Lord Jehovah appointed our almighty Aaron to bless his people? Is Jesus still exercising this high-priestly office? Doth God our Father bless and keep his people? Doth God the Son make his face to shine upon us, and be gracious unto us? And doth God the Holy Ghost lift up his countenance upon us, and give us peace? Then, Lord, hear thy church while exercising faith in these promises, and do thou be merciful to us; and bless us, and do as thou hast said.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 67:1-2
I. There is strong connexion between health and happiness between the shining of the heart and the soundness of the body. The connexion is more seen in the prevention than in the cure of disease. When an illness has actually mastered us it is usually vain to say, ‘Keep up your spirits’. The tendency of illness is to keep down the spirits. This is suggested in the book of Job. Why does the Satan of the drama, after overwhelming Job by poverty and bereavement, ask leave to afflict him with ill-health. It is because, while poverty and bereavement make us prostrate, ill-health keeps us prostrate, prevents us from seeing the actual sunbeams which remain.
II. But it is as a safeguard from sickness rather than a cure of sickness that the study of sunbeams is valuable. When the body is laid low, all the light and music in the world may fail to raise it; but a very little light and music might have prevented its prostration. It is where the salt of life has lost its savour that the body is trodden down; but where the savour of life is enjoyed there is a bodyguard.
III. Now, the Psalmist says that religion has a medical value. He says that everywhere ‘Among all nations’ it tends to preserve health. It does so because it furnishes a sunbeam to the heart. It gives a promise of good fortune to come. A promise of coming good fortune brings a flood of mental energy, and that is converted into bodily energy. The worries that make us physically weak are almost entirely occupied with the future, whether of this world or other worlds. The sting of poverty is the thought of tomorrow. The sting of bereavement is the cloud beyond death. The sting of conscience is the doubt of our qualification for heaven. And if our worries are generally about the future, they can have no panacea like religion. Religion alone can make a heart confident about the future. Human effort may in a measure redeem the past; human toil may provide much for the present; but only the sense of God can gild my future. It is no mere metaphor when the Bible calls God ‘The health of my countenance,’ for the cares that ruffle the body are not the troubles of today but the troubles of tomorrow, and nothing can alleviate the troubles of tomorrow but the shining face of God.
G. Matheson, Messages of Hope, p. 101.
Reference. LXVII. 1, 2. J. Edmunds, Sermons in a Village Church, p. 144.
Fuente: Expositor’s Dictionary of Text by Robertson
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Psa 67:1 To the chief Musician on Neginoth, A Psalm [or] Song. God be merciful unto us, and bless us; [and] cause his face to shine upon us; Selah.
Ver. 1. God be merciful unto us ] sc. In sending his Son, and calling his elect, both among Jews and Gentries, to the participation of that gift, Joh 4:10 ; that benefit, 1Ti 6:2 .
And bless us
And cause his face to shine upon us
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
This is “To the chief musician, on Neginoth (stringed instruments), a psalm, a song.” Here the wonder is how any believer can fail to see that the Jew, praising God’s grace, at length delights in the blessing of the Gentiles, all of them whether in association with Israel or outside. Not only shall Ephraim not envy Judah, and Judah not envy Ephraim; but in that day far from either an atom of narrowness toward the nations. Their heart is enlarged by God’s mercy to themselves. If the casting away of Israel was the world’s reconciling as now, what shall the receiving of them be but life from the dead? O blessed day for the long groaning earth!
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 67:1-7
1God be gracious to us and bless us,
And cause His face to shine upon us Selah.
2That Your way may be known on the earth,
Your salvation among all nations.
3Let the peoples praise You, O God;
Let all the peoples praise You.
4Let the nations be glad and sing for joy;
For You will judge the peoples with uprightness
And guide the nations on the earth. Selah.
5Let the peoples praise You, O God;
Let all the peoples praise You.
6The earth has yielded its produce;
God, our God, blesses us.
7God blesses us,
That all the ends of the earth may fear Him.
Psa 67:1 Psa 67:1 is a prayer that has a universal redemptive flavor. YHWH desires that all humans made in His image and likeness (cf. Gen 1:26-27) be restored to fellowship following the rebellion and sin of Adam and Eve in Genesis 3. The promise of Gen 3:15 is directed to all humans (there is no Israel until the call of Abram in Genesis 12).
The salvation/restoration of the damaged image has been God’s unalterable goal since the Fall (i.e., Isa 2:2-4; Isa 45:22; Isa 52:10; Isa 56:7; Mic 4:1-2). See the Special Topic: YHWH’s Eternal Redemptive Psalm. It clearly states my basic theological presupposition and theological grid!
us Who is the us (thrice in Psa 67:1 and Psa 67:6 b, 7a)? From the reference to Numbers 6 (i.e., the Aaronic blessing) one would assume Israel (cf. Psa 4:6), but notice the other references.
1. the peoples, Psa 67:3-4 b,5a
2. all the peoples, Psa 67:3; Psa 67:5 b
3. the nations, Psa 67:4 a
4. the nations of the earth, Psa 67:4 c
5. all the ends of the earth, Psa 67:7 b
God desires the salvation of all (cf. Joh 3:16-17; Joh 4:42; Act 2:17; 1Ti 2:4; 1Ti 4:10; Tit 2:11; 2Pe 3:9; 2 Peter 1 Joh 2:1-2; Joh 4:9-10).
Selah See note at Psa 3:2 and Introduction to Psalms, VII.
cause His face to shine upon us This wording of the blessing of YHWH’s personal presence and fellowship comes from the Aaronic blessing of Num 6:22-27. The imagery is often repeated in the Psalms (cf. Psa 4:6; Psa 31:16; Psa 80:3; Psa 80:7; Psa 80:19; Psa 119:135).
Psa 67:2 Your way The way of God refers to His revelation. See the SPECIAL TOPIC: TERMS FOR GOD’S REVELATION . Note the theological parallel at Psa 16:11.
The theological concept of biblical faith as a way/road is crucial (see Psalms 1). Jesus described it as a gate and a road (cf. Mat 7:13-27), a personal encounter followed by a Christ-centered life (cf. Jas 2:14-26). I have included the notes from my commentary on Act 9:2 below.
Act 9:2 The Way This was the early designation for believers (cf. Act 19:9; Act 19:23; Act 22:4; Act 24:14; Act 24:22 and possibly Psa 18:25-26). It has an OT background, speaking of lifestyle faith (cf. Psa 1:1; Psa 16:11; Psa 119:105; Psa 139:24; Pro 4:10-19). Jesus uses this concept in Mat 7:14 and uses the title for Himself in Joh 14:6. Christianity is a personal encounter followed by a daily relationship.
earth See SPECIAL TOPIC: LAND, COUNTRY, EARTH . Context determines meaning!
Psa 67:4 This verse cannot be negative (i.e., judgement only) because the judgment of God on uprightness will cause the nations to
1. be glad
2. sing for joy
3. be guided by God
The idea that the nations will be led by God takes on more significance when one notices the number of times (past, present, future) this term (BDB 634) is used of Israel (cf. Deu 32:12; Neh 9:12; Psa 5:8; Psa 23:3; Psa 31:3; Psa 43:3; Psa 73:24; Psa 78:14; Psa 78:53; Psa 78:72; Psa 107:30; Psa 139:10; Psa 143:10). Now this same divine leadership is available for a repentant, believing, Gentile world (cf. Jer 16:19).
Psa 67:6 The covenants of the OT promised agricultural blessings for those who obeyed the covenant (i.e., Leviticus 26; Deuteronomy 27-28). This verse implies a repentant believing group among the peoples of the earth. It has an eschatological thrust.
The Bible begins in agricultural abundance (i.e., Garden of Eden) and ends with the same imagery (Revelation 21-22). This implies that the place of fellowship between God and humanity is a restored Garden of Eden (i.e., a cleansed and restored earth). There is no way to know if this is imagery or prophecy.
Many scholars have seen this Psalm as a harvest blessing based on this verse. However, the abundance of universal elements makes this doubtful. This Psalm is about God’s desire for all the nations to know Him (cf. Psa 67:2) and follow Him (Psa 67:4) and, thereby be blessed (Psa 67:6)!
Psa 67:7 That all the ends of the earth may fear Him This is the use of the word fear (BDB 431, KB 432) in the sense of awe, respect, reverence. This universal theme is also stated in Psa 22:27; Psa 33:8.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. To whom is this Psalm addressed?
2. Why is Psa 67:2 so theologically significant? Is this theme unique to this Psalm?
3. Explain Psa 67:4 in your own words. Is it positive or negative?
4. Will heaven be a restored earth?
5. Is the theological thrust of this Psalm unique to the Psalter?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Title. Psalm. Hebrew. mizmor. App-65.
Song. Hebrew. shir. App-65. Some codices, with Septuagint and Vulgate, add “of David”.
God. Hebrew. Elohim. App-4.
merciful = favourable, or gracious.
Selah. Connecting the prayer (Psa 67:1) with the object of it (Psa 67:2). See App-66.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 67:1-7
Psa 67:1-7 :
God be merciful unto us, and bless us; and cause his face to shine upon us ( Psa 67:1 );
Three things: be merciful unto us, bless us, cause His face to shine upon us. Now there are some people that would find fault with this prayer. “I never like to ask God for anything personal.” That’s so idealistic it stinks. I want God to bless me. I want God to be merciful unto me. And I want God’s face to shine upon my life. But, the motive behind it,
That thy way may be known upon the earth, thy saving health among all nations. Let the people praise thee O God, let all the people praise thee ( Psa 67:2-3 ).
Oh God, be merciful; cause Your face to shine upon me. God, bless me in order that Your way may be known upon the earth, Your saving health, that I might be the blessing then, actually, to all nations. That all people may praise Thee.
O let the nations be glad and sing for joy: for you shall judge the people righteously, and govern the nations of the eaRuth ( Psa 67:4 ).
Jesus is coming to judge the nations righteously. In the twenty-fifth chapter of Matthew we are told of the coming again of Jesus Christ to judge the earth. This was declared by Enoch in the (apocryphal) book of Enoch, the prophecy of Enoch, “Behold, the Lord cometh with ten thousands of His saints to execute judgment upon the earth. And also to reign righteously as He governs over the nations upon the earth” ( Jud 1:14-15 ).
Now there are many people that are concerned with the judgment of God. What about a little child that dies before it is old enough to know Jesus Christ? What about people that have never heard of Jesus Christ? What about… ? Now the Bible doesn’t give us the specifics of His judgment, what He is going to do in specific cases. But it does tell us that He is going to judge the world righteously, so whatever God does will be righteous. It will be fair. It will be just. I don’t know what God is going to do. There are a lot of unknowables, a lot of questions, a lot of imponderables.
Now, I do know some things. I do know that if I am walking with God, my children under the age of accountability are safe. I know that. What about the children of the parents who are sinners? I don’t know that. That I am going to have to wait to find out. But I don’t like to live in a question mark, and thus, I like to be sure. Now, I know for certainty how God is going to judge in certain areas, those that believe on Jesus Christ I know what is going to happen to them. But what about those that don’t? Well, I don’t know for sure, but I don’t want to live in that kind of a question mark. I want to live on the safe side, that which I know. I want to be found in Christ, not having my own righteousness but the righteousness which is of Christ through faith.
Let the people praise thee, O God; let all the people praise thee. Then shall the earth yield her increase ( Psa 67:5-6 );
Now this is interesting, “Let all the people praise thee, then shall the earth yield her increase.” More and more we are discovering the effect of man’s attitudes upon plants. They are now connecting some of these lie detector things to plants to watch the reaction. For plants react much like human beings in that they have measurable responses upon these lie detector machines. And even as if you are holding the electrodes of a lie detector, as you start to tell a lie, your pulse begins to pick up and moisture begins to exude, and these little electrodes pick it up and you get this movement on the graph from this sensitive needle that is moving back and forth. And so a man who is skilled can ask you a series of questions and tell you which ones that you were telling the lie and which ones you were telling the truth. And by the galvanic responses and so forth. Now they are finding that plants have similar kinds of responses, and they respond to words of praise. It is interesting.
Now I didn’t know this, but, and of course, it is very early in the experimental stage. I have watched some experiments. I have watched the plants respond, and it is interesting to watch the plant responses on these machines. But when we were living in Newport Beach, we had a hibiscus that I planted out in the front yard, and every time I would come out the door I would say, “Praise the Lord, hibiscus.” And when I would enter the house I would turn over to it and I would say, “Praise the Lord, hibiscus.” And you know, that was the most blossoming hibiscus you’ve ever seen in your life. Beautiful double orange blossoms covered constantly year round. That thing grew and prospered. It was the most healthy plant, the most beautiful blossoming plant, and I’d just come out and say, “Praise the Lord, hibiscus.”
“Let the people praise Thee, O God. Let all the people praise Thee. Then shall the earth yield her increase.” Isn’t that wild? The earth responding, plants responding to praise unto the Lord. Now if I come into your house and I see all of your plants withered and wilted, you’re going to be suspect.
God shall bless us; and all the ends of the earth shall reverence him ( Psa 67:7 ).
The psalm begins with a prayer for blessing and ends with an assurance of that blessing. “
Fuente: Through the Bible Commentary
Psa 67:1-7
PROPHECY OF THE SALVATION OF THE GENTILES
SUPERSCRIPTION: FOR THE CHIEF MUSICIAN; ON STRINGED INSTRUMENTS.
A PSALM; A SONG.
This is another of the psalms designated in the superscriptions as both “A Psalm,” and “A Song.” We have noticed a definite universalism in all of them; and here, we have an unequivocal prophecy of the conversion of Gentiles. We are absolutely astounded that so many of the scholars we have consulted seem totally unaware of this.
Just note what is here stated:
God will cause his way to be known upon earth, his salvation among all nations (Psa 67:2).
Let the peoples praise thee, O God; let all the peoples praise thee (Psa 67:3). (peoples = Gentiles) (also Psa 67:5).
Oh let the nations (Gentiles) be glad and sing for joy (Psa 67:4).
Thou wilt judge the peoples (Gentiles) with equity (Psa 67:4).
Thou wilt govern (or lead) the nations (Gentiles) upon earth (Psa 67:4).
Let all the peoples (Gentiles) praise thee (Psa 67:5).
And all the ends of the earth shall fear him (Psa 67:7).
It would be impossible to write a more positive and dogmatic prophecy of the conversion of the Gentiles than we have right here. Every single verse in this little jewel of a psalm affirms it, the lone exception being Psa 67:6, where it is stated that. “The earth has yielded its increase,” but we do not believe that even that verse refers merely to a harvest. By metonymy, the earth in that verse stands for all the populations of mankind; and the meaning is that God shall eventually reap the pre-determined number of the redeemed from among all the sons of earth.
For these all-sufficient reasons, therefore, we reject the titles bestowed on this psalm such as: “Harvest Thanksgiving Song, “A Harvest Thanksgiving at the Feast of Tabernacles, “A Hymn of Thanksgiving, “A Harvest Thanksgiving, etc. Furthermore, a few, more acceptable titles have also been assigned, such as, “The Spreading Circle, “May the Peoples Praise thee, O God, or “Hope that the Nations will Praise the God of Israel.”
However, this psalm is not merely the expression of “a hope” of Gentile acceptance of Israel’s God, or a devout wish that the nations may also praise God, it is a dogmatic prophecy that:
God will judge the peoples with equity, and govern the nations upon the earth (Psa 67:4).
Regarding the popular view that receives this psalm as some kind of a harvest song, Rawlinson noted that:
“The single expression (in Psa 67:6) upon which this view is founded seems insufficient to support it, more especially as that expression may be well understood figuratively.
In fact Psa 67:6 demands the figurative interpretation which we assigned to it above.
In our search for a scholarly opinion with which we find full agreement, it finally was found in the introduction to this chapter by Matthew Henry.
Here is first a prayer for the conversion of the Gentiles and the bringing of them into the church. Then the psalmist is carried by the spirit of prophecy to foretell the glorious estate of the Christian church, in which Jews and Gentiles should unite in one flock.
Psa 67:1-7
“God be merciful unto us and bless us,
And cause his face to shine upon us; (Selah)
That thy way may be known upon earth,
Thy salvation among all nations.
Let the peoples praise thee, O God;
Let all the peoples praise thee.
O let the nations be glad and sing for joy;
For thou wilt judge the peoples with equity, and govern the nations upon earth. (Selah)
Let the peoples praise thee, O God;
Let all the peoples praise thee.
The earth hath yielded its increase:
God, even our God, will bless us.
God will bless us;
And all the ends of the earth shall fear him.”
“God be merciful … bless us … cause his face to shine upon us, etc.” (Psa 67:1). As Addis noted, “This Psalm is an expansion of the Aaronic blessing of Num 6:24-26.
This short psalm is further shortened in meaning by the verbatim repetition of Psa 67:3 in Psa 67:5.
There is not much we can add by way of interpretation to that which we have already stated above. This great prophecy of the reception of the Gentiles into the government of God, along with the Jews, is fully as clear and specific as those great Old Testament passages which the apostle Paul quoted in Romans 9-10, such as Hos 1:10; Hos 2:23; Isa 28:16; Deu 32:21; and Isa 65:1-2.
Despite such dogmatic, specific prophecies as this and many other passages of the Old Testament, racial Israel never seemed to catch on to the fact that God Almighty desired the salvation of anyone else on earth except themselves.
In time the racial nation grew totally apart from the true “seed of Abraham,” and viewed with the utmost contempt the whole Gentile world. No better illustration of this can be found than the example of Jonah, who preferred death itself to witnessing the conversion of Nineveh; and when it finally happened in spite of him, the attitude of Israel was such that he never dared to return to his native land, finally being buried in Nineveh.
This says in tones of thunder that his instrumentality in the conversion of Nineveh was sufficient grounds for his becoming thereby “persona non grata” forevermore in his native Israel.
E.M. Zerr:
Psa 67:1. David personally was the greatest sufferer from the opposition of the enemies, but the nation as a whole often was a victim. The prayers, therefore, were in the plural form for David was very mindful of his brethren. There is a noted example of this fact recorded in 2Sa 24:17.
Psa 67:2. God’s special favor upon the children of Israel would be an evidence to the other nations of the world of His goodness.
Psa 67:3. Let the people is a mild form of the more emphatic thought, calling on the people of the world to praise God.
Psa 67:4. The nations that were not directly of God should be pleased to see the goodness he manifests for his people. After all, even the heathen are under the control of God (Dan 4:17; Dan 5:21), and it should be agreeable to them when they observe the kind of Being who holds their very existence in his hands.
Psa 67:5. Let the people is explained at Psa 67:3.
Psa 67:6. Ingratitude sometimes brings the judgments of God upon the world. In the days of special providence the earth would refuse to produce the necessities of life. (2Sa 21:1.) But if the people will give God the praise due him they will be assured of the blessings of the earth.
Psa 67:7. All people will fear or respect God when they see the great benefits that he gives them through means of the earth.
Fuente: Old and New Testaments Restoration Commentary
In this psalm there is a fine merging of prayer and praise. Prayer is its dominant note. Moreover, it is prayer on the highest level. It asks for personal blessing, but its deepest passion is that all peoples may be blessed and led to praise. If it was a harvest festival song, as the first part of verse Psa 67:6 would seem to indicate, then the local occasion is graciously submerged in a far wider outlook. The singer, even more remarkably than in the preceding psalm, recognizes the true function of the Holy Nation.
The word “that,” with which verse Psa 67:2 opens, is of the utmost importance: That God’s way may be known upon earth, His saving health among all nations, is the ultimate purpose of His heart, and the mission of His people. In order to accomplish this the singer prays for blessing on and through them-on them, “God be merciful unto us, and bless us”; through them, “Cause His face to shine with us.”
The central desire of the prayer is uttered at its center (verses Psa 67:3-5); and the method is again indicated at its close (verses Psa 67:6-7). This is not asking in order to consume gifts on personal lusts. It is rather a passion which is self- emptied, and therefore pure. Such praying hastens the Kingdom.
Fuente: An Exposition on the Whole Bible
Let All the Peoples Praise Thee
Psa 66:16-20; Psa 67:1-7
Come and hear, Psa 66:16-20
The psalm began with Come and see, Psa 66:5. Compare Mar 5:19-20; Joh 4:29. It will be one of the employments of heaven to go from group to group to tell what God has done for us. But each hearer will have a tale as wonderful as ours. We must praise without stint, and pray with pure and unselfish motives. From such prayers God will not turn away.
Psa 67:1-7, like Psa 65:1-13, was composed for use at an annual festival. Bless us, say the saints in yearning prayer. God shall bless us, is the certain answer of faith, Psa 67:1; Psa 67:7. We desire blessing, not to hoard for ourselves, but that all mankind may share with us. Ask for Gods smile on yourself alone, and you will miss it; ask for it that you may reflect and pass it on, and the Lord will become your everlasting light, and the days of your mourning will be ended.
Four times the psalmist cries, Let the peoples praise thee, R.V. In answer to his appeal, it seemed as if the whole world had broken out into fresh fertility. Our own God, Psa 67:6. He has given Himself to us, and each may have the whole of the fullness as an estate of boundless extent and wealth, Num 18:20; Psa 16:5.
Fuente: F.B. Meyer’s Through the Bible Commentary
Psa 67:3
Time begins and time ends with praise; and though during its course there may seem to be many an interval of dreary silence, yet God never wants praise. He inhabiteth the praises of eternity, and even here on earth praise waiteth for Him among His people. The whole of the course of God’s saints is full of praise.
I. And is there not ample reason? What though sin seem to have marred the Creator’s glorious work? Is it not a glorious work still? The heavens, with all their wonders of brightness, glorify Him; the earth, with her ten thousand processes of life and organisation, is full of His power, and wisdom, and love; and man is the noblest proof of all these combined. If God’s ordinary and creation mercies should warm our hearts and find utterance of praise from our lips, how should those hearts glow with fire, and those lips burst forth in songs of joy, when we remember that all our choicest blessings are not His ordinary creation gifts, but special bestowals of undeserved mercy and inconceivable love.
II. “Let all the people praise Thee.” What though to some be denied the gift of praising Him with the lips? There is a more abiding and a worthier praise than this. A thousand secret strains of melody are uttered in His ear by the consistency and devotion of holy lives, more grateful than all the offerings of the voice; and these praises all can sing.
III. “Let all the people praise Thee,” not only in the church, nor on the Lord’s Day only, but through all the vicissitudes of daily life. Some in their families; others in the mean and humble dwellings of the poor; others, again, in the busy haunts of commerce and amidst the crowding and crushing of the selfish world-these all may praise Him, these and many more. Remember His own solemn words, think of them in the light of Christ’s redemption, and ponder them at the foot of His Cross, “Whoso offereth praise, he honoureth Me; and to him that ordereth his conversation aright will I show the salvation of God.”
H. Alford, Quebec Chapel Sermons, vol. i., p. 334.
Reference: Psa 67:4.-Jones, Christian World Pulpit, vol. xxx., p. 37.
Psa 67:6
A Psalm like this should have corrected one of the most dangerous errors of which the Jewish people were guilty. They were inordinately proud of the high distinctions which God had conferred upon them, and regarded all other men as common and unclean. In this Psalm Jewish narrowness gives place to the broadest and most generous humanity. The Psalmist passes across all intervening generations, and stands by the side of Christian Apostles, glows with the same fervour, burns with the same universal charity, exults with them in the bright vision of a regenerated and sanctified world. The general impression produced both by the Jewish and Christian Scriptures seems to me to be that in this very world, which has been made desolate by the crimes of men and by the judgments of God, truth and righteousness are to win a secure and universal victory; and we are to see how bright and blessed a thing a man’s life may be made before this mortal puts on immortality, and this corruptible incorruption. “The earth shall yield her increase.”
I. When all the people praise God, we may expect a condition of universal and unexampled material prosperity. The providence of God has so ordered it that the great discoveries and inventions which are now giving to man an authority over the material world all seem to originate within the limits of Christendom, and to be intended to augment the riches and power of Christian nations. We have not yet penetrated into all the secrets of nature; as the world advances in morality and religion, so that it can be safely trusted with the control and direction of still more gigantic powers than we can now command, He from whom cometh every good and perfect gift will inspire with brightest genius the men whom He shall choose to make the more wonderful discoveries He has reserved for the future.
II. The universal triumph of the Christian faith will powerfully affect the intellectual condition of our race. The religion of Christ is an intellectual as well as a spiritual discipline. Its great facts and truths exalt and invigorate every faculty of the human mind, as well as purify the affections of the soul.
III. When the rich and the poor alike shall be educated, industrious, and upright; when every throne shall be established in righteousness, and all laws shall be just, the political and social condition of mankind will pass into a far higher and more perfect form than the world has ever witnessed yet. Separate the morals of Christianity from the Divine energies with which through nineteen centuries they have been associated, they become powerless abstractions; let them remain in living unity with the history of “God manifest in the flesh” and the perpetual presence of the Holy Ghost in the world, they will not only secure the victory of justice, purity, and generosity in individual souls, but will regenerate the laws of States, the constitution of society, and the whole temporal life of mankind.
R. W. Dale, Discourses on Special Occasions, p. 215.
References: Psa 67:6.-C. J. Vaughan, Memorials of Harrow Sundays, p. 127; Spurgeon, Morning by Morning, p. 118. Psa 67:6, Psa 67:7.-Ibid., Sermons, vol. xiv., No. 819. Psa 67:7.-Congregationalist, vol. vii., p. 406. Psa 68:4.-G. W. McCree, Christian World Pulpit, vol. xvi., p. 74.
Fuente: The Sermon Bible
Psalm 67
The Fullest Blessing
This brief Psalm does not permit any division. It is closely linked with the preceding one, telling us of the fullest blessings in store for Israel and the whole earth, when the new day has dawned and the King reigns. If this little Psalm in its prophetic message were understood it would end forever all postmillennial misconceptions as to the conversion of the world. Israel prays that the Lord may be gracious to them as He will in that coming day. As a result of Israels conversion by the coming of the Lord, His way will be known upon the earth and His salvation among the nations. Then the peoples will praise, and the nations will be glad and rejoice. The Lord will be King of nations (verse 4) and the earth yield her increase. Here is Gods way for the full blessing the earth and the race needs. Israel prays God shall bless us and as the result all the ends of the earth shall fear Him. But Israels blessing is inseparably connected with the return of our Lord. No blessing and restoration till He comes again.
Fuente: Gaebelein’s Annotated Bible (Commentary)
Neginoth
Neginoth, stringed instruments.
Fuente: Scofield Reference Bible Notes
God: Num 6:24-27, Deu 21:8, 2Co 13:14
bless us: Psa 28:9, Eph 1:3
cause: Psa 4:6, Psa 31:16, Psa 80:1-3, Psa 80:7, Psa 80:19, Psa 119:135, 2Co 4:6
upon us: Heb. with us
Reciprocal: Gen 32:26 – thou bless Num 6:25 – The Lord 1Ki 18:36 – let it 2Ki 19:19 – O Lord 1Ch 16:11 – seek his Job 33:26 – and he shall Psa 4:1 – Neginoth Psa 35:18 – praise Psa 80:3 – cause Isa 12:1 – O Lord Isa 37:20 – that all Isa 60:3 – the Gentiles Isa 64:2 – to make Jer 31:7 – Sing Dan 2:35 – and filled Dan 9:17 – cause Hab 2:14 – the earth Hab 3:19 – stringed instruments Zec 8:20 – there Mal 4:2 – the Sun Mar 16:15 – into Luk 2:10 – to Joh 7:35 – teach Act 15:17 – the residue 1Ti 2:1 – supplications
Fuente: The Treasury of Scripture Knowledge
Complete blessing and rest.
To the chief musician on stringed instruments. A psalm-song.
The sixty-seventh psalm is a bright and beautiful seventh: the number being emphasized as that of the verses also, of which the central one again, by its three lines instead of two, is marked out as the hinge upon which all turns, which is the reign of God upon earth. The grace of God flows through Israel, as the channel of it to the nations; they being the living example of it before the eyes of all. This the first two verses show: “God be gracious unto us” -His people Israel -“make His face to shine upon us, that Thy way may be known upon earth, Thy salvation among all nations.” There follows the prediction of praise from all the earth: “Peoples shall praise Thee, O God: all the peoples shall praise Thee.” And then we have the subject-matter of their praise, the joyfulness of what it is, freed from the misery of self-will and from the wills of others, to serve God and be subject to Him.
This is true blessedness at any time. How strange that it should take so long to learn it; yea, that the world should have at last to be brought by judgment into subjection! But it is the proof which all history gives of the reality of the fall. Simple it is, that creature-blessedness is found just in being creatures, -in letting God be God. “Thou shalt judge the peoples righteously, and lead the races upon earth.” How necessarily that last expression fixes our thoughts upon Shepherd care, and upon the good Shepherd,” in whose hands the sceptre is.
The next two verses are a good example of the fullness of meaning which the numerical structure brings out of the text. The fifth verse is but an exact repetition of the third, and its character as a third is evident. Praise belongs to the sanctuary; and in this verse there is nothing but praise. Yet precisely the same words come before us now as a fifth, and no possible division of the psalm could make both verses thirds. A fifth is most akin, by reason of its fundamental suggestion of “man with God”; and this can only be aright when God becomes enthroned in the heart, the object of his praise. Thus the fifth verse indicates that Immanuel (“God with us”) has become the real characteristic of the new condition of humanity, although this is only beginning and not perfected, in the millennium itself. But it is no longer to take a people out of the Gentiles that God is working, but to produce that condition which the new earth will see accomplished, when “the tabernacle of God shall be with men.”
The sixth verse, as such, speaks of the limitation and control of evil; and evil may be, as we know, either moral or physical. The last is also a check upon the first -a means of restraint, of which we all are conscious. Now the previous verse has shown us, in the winning of man’s heart to God, the power which has come in to bring about the eradication of physical evil. This therefore is now passing away: the earth is yielding her increase; the curse is removed from the ground; -the blessing of God is operative in antagonism to it.
The last verse gives the general result summed up: God is blessing Israel; all the ends of the earth shall fear Him now!
Fuente: Grant’s Numerical Bible Notes and Commentary
Psalms 67
The first half dozen of these psalms form a group millennial and Messianic. The first is millennial. It is Israel who speaks; the psalm cannot be appreciated unless the word us in Psa 67:1 is so applied. When God has mercy upon and blesses Israel in the latter days, His way and His saving health unto all nations (Psa 67:2) will begin to be known. In other words, the present age is one of out-gathering, but the age to come (millennial) will be one of in-gathering. God is now calling out a people for His Name from all the nations to form the Church, the body of Christ; but then He will be gathering all the nations to Him through the witness and ministry of Israel. This is the age of the evangelism of the nations, that the age of their conversion.
Why will the people be praising God in that day? Let verse 4 answer. It will, however, not only be a day of righteous governing, but one of great material prosperity (Psa 67:6). The cause of it all is again expressed (Psa 67:7).
Psalms 68
The Scofield Bible teaches that Psalms 68, which some think to have been composed at the bringing up of the ark, is from the prophetic view entirely pervaded by the joy of Israel in the Kingdom, but a strict order of events begins with verse 18 which in Eph 4:7-16 is quoted of Christs ascension ministry. Verses 21-23 refer to the regathering of Israel and the destruction of the Antichrist and his armies, while verses 24-35 describe the universal Kingdom blessing.
Psalms 69
Is Messianic as judged by the New Testament quotations indicated in the margin. It is the psalm of Christs humiliation and rejection (Psa 69:4; Psa 69:7-8; Psa 69:10-12). Psa 69:14-20 point to Gethsemane, and verse 21 to the cross. The imprecatory Psa 69:22-28, may refer to the present judicial blindness of Israel, Psa 69:25 having special reference to Judas (Act 1:20), who is typical of his generation which shared his guilt.
Psalms 71
Is also Messianic. Whether composed by, or for, Solomon (see title), a greater than Solomon is here. Millennial expressions prevail throughout, for it is a psalm of the King when He comes in His kingdom. The difference in the imagery between this and Psalms 2 will be observed, but both conditions as thus outlined will prevail in the millennial age. That of Psalms 2 precedes that of this psalm and makes this possible. There is difficulty in applying Psa 71:15 to Christ as it speaks of prayer being made for him, unless we translate for as to as some have ventured to do, although without good authority.
Book 2 ends at this point, the opening of Book 3 being marked by a number of psalms ascribed to Asaph of whose history nothing is known, except as 2Ch 35:15 and Ezr 2:41 enlighten us.
The first of the Psalms of Asaph (Psalms 73), is the most familiar, and suggests the language of Job and Jeremiah under similar circumstances (see Jer 12:1-4). The psalmist is complaining of the prosperity of the wicked and the affliction of the righteous; but as his eye of faith is opened to the sudden and fearful ruin of the former his misgivings are removed. In the reassurance of his heart he chides himself for his folly and praises Gods love.
The opening verse is the conclusion at which he arrives at the close, although it is stated first. He had nearly fallen into infidelity (Psa 71:2), the reasons for which are stated (Psa 71:3-12). It seemed as if there were no use in being good (Psa 71:13-14). He wisely kept his complainings to himself however (Psa 71:15); and when he came to know God better, which is the meaning of Psa 71:16, he understood the enigma (Psa 71:18-20). His confession of the sin of unbelief follows (Psa 71:21-22), and then the renewal of his faith and confidence to the end.
Some think Psalms 75, 76 belong together, the one anticipating what the other commemorates, viz., the divine deliverance of Israel from their enemies on some signal occasion. Possibly 2Ki 19:35 and Isaiah 37 throw light upon them.
Psalms 78
Is applied by some, to the removal of the sanctuary from Shiloh in the tribe of Ephraim to Zion, of Judah; and consequently, the transfer of eminence from the former to the latter tribe. Though this transfer was Gods purpose from the beginning, yet the psalmist shows it to have been a divine judgment on Ephraim under whose leadership the people had shown the sinful and rebellious character that had distinguished their ancestors in Egypt. Read in this light, the psalm becomes doubly interesting and instructive.
QUESTIONS
1. How would you characterize several of the psalms of this lesson?
2. How is Psalms 67 to be interpreted?
3. On the question of salvation how may this age be compared with the one to follow?
4. When, presumably, was Psalms 68 composed?
5. What is its prophetic application?
6. Have you read Ephesians 4?
7. How is Psalms 69 characterized?
8. Which of the disciples is referred to prophetically in this psalm?
9. Which is the great Messianic psalm of the lesson?
10. What is the theme of Psalms 73?
Fuente: James Gray’s Concise Bible Commentary
Psa 67:1-2. God be merciful to us Thy people Israel. And cause his face to shine upon us As thou hast hid thy face, or withdrawn the tokens of thy favour from us, so do thou now manifest them to us. That thy way may be known upon earth The way wherein thou requirest men to walk, the way of thy precepts, the way of truth, or the true religion; that by the peculiar and distinguishing tokens of thy favour to us, the heathen world may be convinced of the truth and importance of our religion, may be induced to renounce their idols and their vices, to believe in thee the only living and true God, and embrace thy worship and service, expecting no good but from thee. Thy saving health Hebrew, , thy salvation, termed, Gods way, in the preceding clause, and both expressions, taken together, signify the way of salvation, which the psalmist desires may be known among all nations. This the ancient and godly Jews expected would be the case at the coming of the Messiah, who is called Gods salvation, and also the way, the truth, and the life, Luk 2:30; Joh 14:6. And so the sense of the passage is, Deal thus graciously with thy people Israel, that the Gentile world may at last be allured to unite themselves to them, to become proselytes to their religion, and receive their Messiah for their King and Saviour, when he shall be manifested, saying, We will go with you, for we have heard that God is with you, Zec 8:23.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Title. In the LXX this is called a hymn, and is inscribed to David.
Psa 67:6. God, the Elohim, even our own God, the Messiah, shall bless us; so the ancients interpret these words.
REFLECTIONS.
This psalm opens with prayer, that God would be merciful to Israel, and bless them by a total reverse of their former afflictions and wars; for this song was uttered to the Lord while grateful sentiments of victory overflowed the soul of the prophet.
And while under those gracious influences, his soul expanded itself far, very far above the narrow spirit of his nation, to admit the fulness of the gentiles into the Messiahs fold, as is noticed by St. Paul. Rom 8:19. Let thy saving health, yeshuateca, thy salvation, be extended to all nations. Let their darkness be enlightened to know thy way, thy covenant to Israel, and the hope of the Redeemer promised to all the families of the earth.
The thrice repeated prayer, Let the people praise thee, oh God, shows the exuberance of his heart, that the nations might be glad, might join in songs, and in all the felicitous sentiments which inspired his soul.
He then augurs the superabundant glory of the Messiahs reign, that the earth should be full of righteousness, full of people, saved from the devouring sword, and blessed with peace and bread. Then shall the earth bring forth its primitive increase, and God, even our own God, shall make the harvest last to the vintage, and the vintage to the seed-time: the seasons shall give each other the hand. The mountains shall drop down new wine, and the vallies flow with milk; and all the earth shall fear before him.Oh Lord, hasten it in thy own time; and let us find that kingdom in our hearts; yea, let our faith realize it in the promises, as though it were already come.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
LXVII. An Expansion of the High Priests Blessing (Num 6:24-26).The Jews have had an abundant harvest, and the Psalmist hopes that Yahwehs favour to Israel may lead other nations to a knowledge of the true God.
Fuente: Peake’s Commentary on the Bible
PSALM 67
The godly remnant look to God for blessing, that through restored Israel the knowledge of God may be spread throughout the nations, and all the earth be led to fear God.
(vv. 1-2) The godly desire God’s mercy, blessing, and favour to be manifested in the restoration of Israel, that there may be a witness to all the nations of God’s way of blessing and salvation.
(vv. 3-4) The psalmist, anticipating the result that will flow from this witness of God’s salvation, predicts the millennial blessing of the earth. Praise will flow to God from nations once in rebellion against God. In place of the sorrow and misery that arises from man’s self-will, there will be joy and gladness in a world that is ruled in equity, and subject to the guidance of God.
(vv. 5-6) The nations having been brought into subjection to God, the earth will yield her increase. The curse will be removed, and the earth will bring forth its fruits in their fullness, for the praise of God and the blessing of man.
(v. 7) The psalmist closes with again asserting that the blessing of repentant Israel will lead all the ends of the earth to fear God.
Fuente: Smith’s Writings on 24 Books of the Bible
67:1 [To the chief Musician on Neginoth, A Psalm [or] Song.] God be merciful unto us, and bless us; [and] {a} cause his face to shine upon us; Selah.
(a) That is, move our hearts with his Holy Spirit, that we may feel his favour toward us.
Fuente: Geneva Bible Notes
Psalms 67
This is another song that exhorts the nations to praise God that an unknown psalmist penned. Its theme is similar to that of Psalms 66.
"If a psalm was ever written round the promises to Abraham, that he would be both blessed and made a blessing, it could well have been such as this. The song begins at home, and returns to pause there a moment before the end; but its thought always flies to the distant peoples and to what awaits them when the blessing that has reached ’us’ reaches all." [Note: Kidner, p. 236.]
"The evidence for the early date of the psalm challenges the critical supposition that Israel’s missionary outlook developed after the Exile. Clearly the psalm is a missionary psalm, since it looks forward to the rule of God over Jews and Gentiles (cf. Act 28:28)." [Note: VanGemeren, p. 440.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. God’s grace to His people 67:1-2
The psalmist began by repeating part of Israel’s priestly blessing (cf. Num 6:24-26) to request God’s favor on His people. Causing one’s face to shine on others means smiling on them with favor and approval (cf. Psa 4:6). The writer requested God’s blessing on Israel so that other nations would learn of His favor, turn to Him in faith, and experience His salvation themselves (v.2).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 67:1-7
THIS little psalm condenses the dominant thought of the two preceding into a series of aspirations after Israels blessing, and the consequent diffusion of the knowledge of Gods way among all lands. Like Psa 65:1-13, it sees in abundant harvests a type and witness of Gods kindness. But, whereas in Psa 65:1-13 the fields were covered with corn, here the increase has been gathered in. The two psalms may or may not be connected in date of composition as closely as these two stages of one harvest time.
The structure of the psalm has been variously conceived. Clearly the Selahs do not guide as to divisions in the flow of thought. But it may be noted that the seven verses in the psalm have each two clauses, with the exception of the middle one (Psa 67:4), which has three. Its place and its abnormal length mark it as the core, round which, as it were, the whole is built up. Further, it is as if encased in two verses (Psa 67:3, Psa 67:5), which, in their four clauses, are a fourfold repetition of a single aspiration. These three verses are the heart of the psalm-the desire that all the earth may praise God, whose providence blesses it all. They are again enclosed in two strophes of two verses each (Psa 67:1-2 and Psa 67:6-7), which, like the closer wrapping round the core, are substantially parallel and, unlike it, regard Gods manifestation to Israel as His great witness to the world. Thus, working outwards from the central verse, we have symmetry of structure, and intelligible progress and distinctness of thought.
Another point of difficulty is the rendering of the series of verbs in the psalm. Commentators are unanimous in taking those of Psa 67:1 as expressions of desire; but they bewilderingly diverge in their treatment of the following ones. Details of the divergent interpretations, or discussions of their reasons, cannot be entered on here. It may be sufficient to say that the adherence throughout to the optative rendering, admitted by all in Psa 67:1, gives a consistent colouring to the whole. It is arbitrary to vary the renderings in so short a psalm. But, as is often the case, the aspirations are so sure of their correspondence with the Divine purpose that they tremble on the verge of being prophecies, as, indeed, all wishes that go out along the line of Gods “way” are. Every deep, God-inspired longing whispers to its utterer assurance that so it shall be; and therefore such desires have ever in them an element of fruition, and know nothing of the pain of earthly wishes. They who stretch out empty hands to God never “gather dust and chaff.”
The priestly blessing {Num 6:24-26} moulds Psa 67:1, but with the substitution of God for Jehovah, and of “among us” for “upon us.” The latter variation gives an impression of closer contact of men with the lustre of that Divine Light, and of yet greater condescension in God. The souls longing is not satisfied by even the fullest beams of a Light that is fixed on high; it dares to wish. for the stooping of the Sun to dwell among its. The singer speaks in the name of the nation; and, by using the priestly formula, claims for the whole people the sacerdotal dignity which belonged to it by its original constitution. He gives that idea its widest extension, Israel is the worlds high priest, lifting up intercessions and holy hands of benediction for mankind. What self-effacement, and what profound insight into and sympathy with the mind of God breathe in that collocation of desires, in which the gracious lustre of Gods face shining on us is longed for, chiefly that thence it may be reflected into the dark places of earth, to gladden sad and seeking eyes! This psalmist did not know in how true a sense the Light would come to dwell among men of Israels race, and thence to flood the world; but his yearning is a foreshadowing of the spirit of Christianity, which forbids self-regarding monopoly of its blessings. If a man is “light in the Lord,” he cannot but shine. “God hath shined into our hearts, that we may give the light of the knowledge of the glory of God.” A Church illuminated with a manifestly Divine light is the best witness for God. Eyes which cannot look on the Sun may gaze at the clouds, which tone down its colourless radiance into purple and gold.
The central core of the psalm may either be taken as summons to the nations or as expression of desire for them. The depth of the longing or the stringency of the summons is wonderfully given by that fourfold repetition of the same words in Psa 67:3 and Psa 67:5, with the emphatic “all of them” in the second clause of each. Not less significant is the use of three names for the aggregations of men-nations (Psa 67:2), peoples, and tribes. All are included, whatever bond knits them in communities, whatever their societies call themselves, however many they are. The very vagueness gives sublimity and universality. We can fill the vast outline drawn by these sweeping strokes; and wider knowledge should not be attended with narrowed desires, nor feebler confidence that the Light shall lighten every land. It is noticeable that in this central portion the deeds of God among the nations are set forth as the ground of their praise and joy in Him. Israel had the light of His face, and that would draw men to Him. But all peoples have the strength of His arm to be their defender, and the guidance of His hand by providences and in other ways unrecognised by them. The “judgments” here contemplated are, of course, not retribution for evil, but the aggregate of dealings by which God shows His sovereignty in all the earth. The psalmist does not believe that Gods goodness has been confined to Israel, nor that the rest of the world has been left orphaned. He agrees with Paul, “That which may be known of God is manifest in them, for God manifested it to them.”
The final strophe (Psa 67:6-7) is substantially a repetition of Psa 67:1-2, with the addition that a past fact is laid as the foundation of the desires or hopes of future blessings. “The earth has yielded her increase.” This may show that the psalm is a harvest hymn, but it does not necessarily imply this. The thought may have been born at any time. The singer takes the plain fact that, year by year, by mysterious quickening which he recognises as of God, the fertile earth “causes the things sown in it to bring forth and bud,” as an evidence of Divine care and kindliness, which warrants the desire and the confidence that all blessings will be given. It seems a large inference from such a premise; but it is legitimate for those who recognise God as working in nature, and have eyes to read the parables amid which we live. The psalmist reminds God of His own acts, and further, of His own name, and builds on these his petitions and his faith. Because He is “our God” He will bless us; and since the earth has, by His gift, “yielded her increase,” He will give the better food which souls need. This the singer desires, not only because he and his brethren need it, but because a happy people are the best witnesses for a good King, and worshippers “satisfied with favour and full of the blessing of the Lord” proclaim most persuasively, “Taste, and see that God is good.” This psalm is a truly missionary psalm, in its clear anticipation of the universal spread of the knowledge of God, in its firm grasp of the thought that the Church has its blessings in order to the evangelisation of the world, and in its intensity of longing that from all the ends of the earth a shout of praise may go up to the God who has sent some rays of His light into them all, and committed to His people the task of carrying a brighter illumination to every land.