Psalms 67:5

Psa 67:5 Let the people praise thee, O God; let all the people praise thee.

Ver. 5. Versus amoibaeus. See Psa 67:3.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Let the people praise thee ... - See Psa 67:5. The repetition shows that this was the principal thought in the mind of the author of the psalm. It expresses an earnest - an intense - desire, that all nations should acknowledge God as the true God, and praise him for his mercies.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Ver. 5. These words are no vain repetition, but are a chorus worthy to be sung again and again. The great theme of the psalm is the participation of the Gentiles in the worship of Jehovah; the psalmist is full of it, he hardly knows how to contain or express his joy.

Ver. 5-6. Let the people praise thee, O God; let all the people praise thee! What then? Then shall the earth yield her increase; and God, even our own God, shall bless us. Our unthankfulness is the cause of the earth's unfruitfulness. While man is blessing God for his mercies, He is blessing man with his mercies. William Secker, in "The Nonsuch Professor, " 1660.

Ver. 5-7.

I. The prayer (Ps 67:5).

II. The promise (Ps 67:6).

1. Of temporal good.

2. Of spiritual good. III. The prediction (Ps 67:7).

Psalms 67:6*

Ver. 5-6. Let the people praise thee, O God; let all the people praise thee! See Psalms on "Ps 67:5" for further information.

Ver. 5-7.

I. The prayer (Ps 67:5).

II. The promise (Ps 67:6).

1. Of temporal good.

2. Of spiritual good. III. The prediction (Ps 67:7).

Ver. 5-7.

I. The prayer (Ps 67:5).

II. The promise (Ps 67:6).

1. Of temporal good.

2. Of spiritual good. III. The prediction (Ps 67:7).

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

The joyous prospect of the conversion of heathen, expressed in the same words as in Psa 67:5, here receives as its foundation a joyous event of the present time: the earth has just yielded its fruit (cf. Psa 85:13), the fruit that had been sown and hoped for. This increase of corn and fruits is a blessing and an earnest of further blessing, by virtue of which (Jer 33:9; Isa 60:3; cf. on the contrary Joe 2:17) it shall come to pass that all peoples unto the uttermost bounds of the earth shall reverence the God of Israel. For it is the way of God, that all the good that He manifests towards Israel shall be for the well-being of mankind.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

6. (Psa 67:5). The nations shall acknowledge thee, O God, the nations shall acknowledge thee—all of them. This repetition spews the anticipation here expressed to be the principal though not the primary subject of the psalm. The position of the universal terms, at the close of this verse and Psa 67:3, is highly emphatic, and precludes, in the most explicit manner, all restriciton

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

Verse 5. Let the people praise thee] Seeing the abundance of the blessings which the Gentiles were to receive, he calls again and again upon them to magnify God for such mercies.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5. the people] As before, the peoples. This refrain is generally treated as before as a wish or prayer; but it is worth considering whether the tone of the last stanza does not change throughout from prayer to confident hope, so that we should render, The peoples shall give thanks unto thee, O God. The form of a refrain is often slightly varied, why not its tone? The ambiguity arises from the fact that Heb. (with some exceptions) does not possess separate forms for the future and the optative.

5–7. The special occasion of the Psalm in the present bountiful harvest.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Let the people praise thee, O God; let all the people praise thee. See Gill on Psa 67:3. This is repeated from that preceding verse to show the earnest desire of the church that it might be so; or that there might be an occasion for it; the ardour of her mind, and fervency of her petitions, and how much she was solicitous for the praise and glory of God; or to declare the certainty of it, she most strongly believing that so it would be; as the Targum, "the people shall confess", &c. because of a new favour to be enjoyed, mentioned in Psa 67:6.

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Psalms 67:6

psa 67:6

psa 67:6

psa 67:6Then shall the earth yield her increase,.... Not literally the land of Israel, as in some copies of the Targum, and as Kimchi interprets it; see Lev 26:3; but mystically and spiritually the church of God in the times of the Messiah, Eze 34:23; the word of God preached in the world is the seed sown in it; converts to Christ are the increase or fruit of it; and the church is God's husbandry, where it is yielded or brought forth; and this increase is of God, and is owing to the efficacy of his grace attending the ministration of the word, Co1 3:6; it had its accomplishment in part in the first times of the Gospel, when it was preached by the apostles throughout the earth, and brought forth fruit everywhere, Col 1:5; and has been fulfilling more or less ever since, and will appear more abundantly in the latter day; a large increase and a plentiful harvest of souls shall be brought in, both Jews and Gentiles: or this may be understood of the fruitfulness of believers in Christ, who may be called "earth", because of their common original from the earth with the rest of mankind; because they are inhabitants of the earth; and because they have earthly as well as heavenly principles in them; but more especially because they are the good ground on whom the seed of the word falls and becomes fruitful; or are the earth which drinks in the rain of the Gospel, and of grace, and brings forth fruit meet for them, by whom it is dressed, and receives blessing of God, Mat 13:23; these yield the fruits of the Spirit, increase in grace, and abound in the exercise of it; bring forth fruits meet for repentance, being filled with the fruits of righteousness by Christ; for the increase and fruit yielded by them are owing to the grace of God, to their grafting into Christ the vine, and to the influence of the blessed Spirit. Some of the ancients understand this of the incarnation of Christ; see Psa 85:11; then "the earth" is the Virgin Mary, who was, as to her original, of the earth, earthly; of whose earthly substance Christ took flesh, and is called the fruit of her womb; yea, the fruit of the earth, Luk 1:42; for though he is the Lord from heaven, as to his divine nature, and came down from thence, not by change of place, but by assumption of nature; yet, as to his human nature, he was made of a woman, and is the seed of the woman, the promised seed, in whom all nations of the earth were to be blessed; and it here follows:

and God, even our own God, shall bless us; not as the God of nature and providence only; but as the God of grace, as a covenant God in Christ, in which sense he is peculiarly his people's own God, so as he is not others; and as such he blesses them with all spiritual blessings in Christ: or the repetition of the word "God", with the affix "our own", may denote the certainty of the divine blessing, the assurance had of it, and the great affection of the persons that express it: and some think, because the word is repeated three times in this verse and Psa 68:7, respect is had to the trinity of Persons in the Godhead; God the Father blesses his people in Christ with the blessings of justification, pardon, adoption, and eternal life: the Son, who is Immanuel, God with us, God in our nature, our own God, God manifest in the flesh; he blesses with the same blessings of grace, peace, and eternal happiness; he was raised up of God as man and Mediator, and sent to bless his people, Act 3:26.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Let the people praise thee, O God; let all the people praise thee. A repetition of ver. 3 without any change.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Let the peoples praise you ... let all the peoples praise you

The second clause intensifies the meaning of the first to emphasize how important it is to praise God. (See: Parallelism)

The earth has yielded its harvest

Here the writer speaks of "the earth" as if it has chosen to provide a harvest to the people. AT: "We have reaped a bountiful harvest from our crops" (See: Personification)

translationWords

harvest

God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

for You will judge peoples fairly Favorably.

You will lead them You will lead them in a fair way; therefore, all peoples will thank You.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.