Psalm 67:7 Ulasan

This psalm relates to the church and is calculated for the public. Here is, I. A prayer for the prosperity of the church of Israel (Psa 67:1). II. A prayer for the conversion of the Gentiles and the bringing of them into the church (Psa 67:2-5). III. A prospect of happy and glorious times when God shall do this (Psa 67:6, Psa 67:7). Thus was the psalmist carried out by the spirit of prophecy to foretel the glorious estate of the Christian church, in which Jews and Gentiles should unite in one flock, the beginning of which blessed work ought to be the matter of our joy and praise, and the completing of it of our prayer and hope, in singing this psalm. To the chief musician on Neginoth. A psalm or song.

INTRODUCTION TO PSALM 67 To the chief Musician on Neginoth, A Psalm or Song. According to the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions, this psalm is a psalm of David; and very probably it was written by him, since the spirit and language of it agree with that sweet singer of Israel, though his name is not in the title; wherefore Aben Ezra says, we know not who composed it: and so the inscription of the Syriac version pronounces the same uncertain; which adds, "the people sung it when they brought David over Jordan;'' meaning after Absalom's rebellion was over, Sa2 19:41; but what follows better expresses the occasion and intent of it; "but to us it intimates a prophecy in it concerning the calling of the Gentiles, and the preaching of the apostles; likewise concerning the judgments of the Lord:'' and it seems indeed to breathe out the desires of the church after the coming of Christ, and spiritual blessings by him, and the spread of the Gospel among the Gentiles, as what would bring forth much fruit in the earth, and be the occasion of great joy. The ancient Jews (i) apply it , "to future time"; the world to come, the times of the Messiah: and Kimchi understands it of the gathering of the present captivity when the Messiah comes, and of the destruction of Gog and Magog. Of the word "neginoth", See Gill on Psa 4:1, title. (i) Debarim Rabba, s. 1. fol. 233. 4. Yalkut Simeoni in loc.

The fruit of the earth was first in Jerusalem. For from thence began the Church: there came there the Holy Spirit, and filled full the holy men gathered together in one place; miracles were done, with the tongues of all men they spoke. They were filled full of the Spirit of God, the people were converted that were in that place, fearing and receiving the divine shower, by confession they brought forth so much fruit, that all their goods they brought together into a common stock, making distribution to the poor, in order that no one might call anything his own, but all things might be to them in common, and they might have one soul and one heart unto God. [Acts 4:32] For there had been forgiven them the blood which they had shed, it had been forgiven them by the Lord pardoning, in order that now they might even learn to drink that which they had shed. Great in that place is the fruit: the earth has given her fruit, both great fruit, and most excellent fruit. Ought by any means that earth alone to give her fruit? "May there bless us God, our God, may there bless us God" [Psalm 67:7]. Still may He bless us: for blessing in multiplication is wont most chiefly and properly to be perceived. Let us prove this in Genesis; see the works of God: God made light, [Genesis 1:3] and God made a division between light and darkness: the light He called day, and the darkness He called night. It is not said, He blessed the light. For the same light returns and changes by days and nights. He calls the sky the firmament between waters and waters: it is not said, He blessed the sky: He severed the sea from the dry land, and named both, the dry land earth, and the gathering together of the waters sea: neither here is it said, God blessed....

A prayer that, by God's blessing on His people, His salvation and praise may be extended over the earth. (Psa 67:1-7) cause his face to shine--show us favor (Num 6:24-25; Psa 31:16).