สดุดี 67:2 วิจารณ์

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.

That thy way may be known upon earth,.... God's way and method of grace, in the salvation of sinners; the contrivance of it in Christ, the impetration of it by him, and the application of it by his Spirit; and the way of sinners to him through Christ, the way, the truth, and the life, the new and living way to the Father; and the way of life and salvation, which is grace, and by Christ alone; and the Gospel which points out this way, and is itself called the way of God, Act 18:25; together with the ordinances of it, which are ways of pleasantness, and paths of peace; all this was made known by the apostles and first preachers of the Gospel; not only in the land of Judea, but throughout the whole earth; thy saving health among all nations; or "thy salvation"; or "thy Jesus" (l); whose name signifies a Saviour; and who is the only one, and an able and willing one, and is God's salvation, of his appointing, promising, and sending; salvation is by him, and by him only; he came to obtain it, and he is the author of it; health is also by him, he is the physician of souls, and his blood the balm that cures every disease; so that he is the Saviour, salvation, and saving health, to his people; this was unknown to the nations of the world until the Gospel came among them, until the grace of God bringing this salvation appeared unto them, and shone upon them, Tit 2:11. (l) "salutem tuam", Pagninus, Montanus, &c. "i.e. salvatorem cujus nomen erit Jesus", Gejerus.

This, I say, is the universal way for the deliverance of believers, concerning which the faithful Abraham received the divine assurance, “In thy seed shall all nations be blessed.” He, indeed, was by birth a Chaldaean; but, that he might receive these great promises, and that there might be propagated from him a seed “disposed by angels in the hand of a Mediator,” in whom this universal way, thrown open to all nations for the deliverance of the soul, might be found, he was ordered to leave his country, and kindred, and father’s house. Then was he himself, first of all, delivered from the Chaldaean superstitions, and by his obedience worshipped the one true God, whose promises he faithfully trusted. This is the universal way, of which it is said in holy prophecy, “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.” And hence, when our Savior, so long after, had taken flesh of the seed of Abraham, he says of himself, “I am the way, the truth, and the life.”

"That we may know on earth Your way" [Psalm 67:2]. "On earth," here, in this life, "we may know Your way." What is, "Your way"? That which leads to You. May we acknowledge whither we are going, acknowledge where we are as we go; neither in darkness we can do. Afar You are from men sojourning, a way to us You have presented, through which we must return to You. "Let us acknowledge on earth Your way." What is His way wherein we have desired, "That we may know on earth Your way"? We are going to enquire this ourselves, not of ourselves to learn it. We can learn of it from the Gospel: "I am the Way," [John 14:6] the Lord says: Christ has said, "I am the Way." But do you fear lest you stray? He has added, "And the Truth." Who strays in the Truth? He strays that has departed from the Truth. The Truth is Christ, the Way is Christ: walk therein. Do you fear lest you die before thou attain unto Him? "I am the Life: I am," He says, "the Way and the Truth and the Life." As if He were saying, "What do you fear? Through Me you walk, to Me you walk, in Me you rest." What therefore means, "We may know on earth Your Way," but "we may know on earth Your Christ"? But let the Psalm itself reply: lest ye think that out of other Scriptures there must be adduced testimony, which perchance is here wanting: by repetition he has shown what signified, "That we may know on earth Your Way:" and as if you were inquiring, "In what earth, what way?" "In all nations Your Salvation." In what earth, you are inquiring? Hear: "In all nations." What way are you seeking? Hear: "Your Salvation." Is not perchance Christ his Salvation? And what is that which the old Symeon has said, that old man, I say, in the Gospel, preserved full of years even unto the infancy of the Word? [Luke 2:30] For that old man took in his hands the Infant Word of God. Would He that in the womb deigned to be, disdain to be in the hands of an old man? The Same was in the womb of the virgin, as was in the hands of the old man, a weak infant both within the bowels, and in the old man's hand, to give us strength, by whom were made all things; and if all things, even His very mother. He came humble, He came weak, but clothed with a weakness to be changed into strength, because "though He was crucified of weakness, yet He lives of the virtue of God," [2 Corinthians 13:4] the Apostle says. He was then in the hands of an old man. And what says that old man? Rejoicing that now he must be loosed from this world, seeing how in his own hand was held He by whom and in whom his Salvation was upheld; he says what? "Now You let go," he says, "O Lord, Your servant in peace, for my eyes have seen Your Salvation." [Luke 2:29-30] Therefore, "May God bless us, and have pity on us; may He lighten His countenance upon us, that we may know on earth Your Way!" In what earth? "In all nations." What Way? "Your Salvation."

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).

thy way--of gracious dealing (Isa 55:8), as explained by-- saving health--or literally, "salvation."