Psalm 67:5
Let the people praise you, O God; let all the people praise you.
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EXPOSITORY (ENGLISH BIBLE)
67:1-7 A prayer for the enlargement of Christ's kingdom. - All our happiness comes from God's mercy; therefore the first thing prayed for is, God be merciful to us, to us sinners, and pardon our sins. Pardon is conveyed by God's blessing, and secured in that. If we, by faith, walk with God, we may hope that his face will shine on us. The psalmist passes on to a prayer for the conversion of the Gentiles, which shows that the Old Testament saints desired that their advantages might also be enjoyed by others. And many Scripture prophecies and promises are wrapped up in prayers: the answer to the prayer of the church is as sure as the performance of God's promises. The joy wished to the nations, is holy joy. Let them be glad that by his providence the Lord will overrule the affairs of kingdoms; that even the kingdoms of this world shall became the kingdom of the Lord, and of his Christ. Then is declared a joyful prospect of all good when God shall do this. The success of the gospel brings outward mercies with it; righteousness exalts a nation. The blessing of the Lord sweetens all our creature-comforts to us, and makes them comforts indeed. All the world shall be brought to worship Him. When the gospel begins to spread, it shall go forward more and more, till it reaches to the ends of the earth. It is good to cast in our lot with those that are the blessed of the Lord. If nothing had been spoken in Scripture respecting the conversion of the heathen, we might think it vain to attempt so hopeless a work. But when we see with what confidence it is declared in the Scriptures, we may engage in missionary labours, assured that God will fulfil his own word. And shall we be backward to make known to the heathen the knowledge with which we are favoured, and the salvation we profess to glory in? They cannot learn unless they are taught. Then let us go forward in the strength of the Lord, and look to him to accompany the word the Holy Ghost; then Satan's kingdom shall be destroyed, and the kingdom of our Redeemer established.Let the people praise thee ... - See Psalm 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. 3-5. Thanks will be rendered for the blessings of His wise and holy government (compare Isa 2:3, 4; 11:4). No text from Poole on this verse. Let the people praise thee, O God; let all the people praise thee. See Gill on Psalm 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 Psalm 67:6. Let the people praise thee, O God; let all the people praise thee.
EXEGETICAL (ORIGINAL LANGUAGES)
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.Verse 5. - Let the people praise thee, O God; let all the people praise thee. A repetition of ver. 3 without any change. The words in Psalm 66:16 are addressed in the widest extent, as in Psalm 66:5 and Psalm 66:2, to all who fear God, wheresoever such are to be found on the face of the earth. To all these, for the glory of God and for their own profit, he would gladly relate what God has made him to experience. The individual-looking expression לנפשׁי is not opposed to the fact of the occurrence of a marvellous answering of prayer, to which he refers, being one which has been experienced by him in common with the whole congregation. He cried unto God with his mouth (that is to say, not merely silently in spirit, but audibly and importunately), and a hymn (רומם,

(Note: Kimchi (Michlol 146a) and Parchon (under רמם) read רומם with Pathach; and Heidenheim and Baer have adopted it.)

something that rises, collateral form to רומם, as עולל and שׁובב to עולל and שׁובב) was under my tongue; i.e., I became also at once so sure of my being heard, that I even had the song of praise in readiness (vid., Psalm 10:7), with which I had determined to break forth when the help for which I had prayed, and which was assured to me, should arrive. For the purpose of his heart was not at any time, in contradiction to his words, און, God-abhorred vileness or worthlessness; ראה with the accusative, as in Genesis 20:10; Psalm 37:37 : to aim at, or design anything, to have it in one's eye. We render: If I had aimed at evil in my heart, the Lord would not hear; not: He would not have heard, but: He would not on any occasion hear. For a hypocritical prayer, coming from a heart which has not its aim sincerely directed towards Him, He does not hear. The idea that such a heart was not hidden behind his prayer is refuted in Psalm 66:19 from the result, which is of a totally opposite character. In the closing doxology the accentuation rightly takes תּפלּתי וחסדּו as belonging together. Prayer and mercy stand in the relation to one another of call and echo. When God turns away from a man his prayer and His mercy, He commands him to be silent and refuses him a favourable answer. The poet, however, praises God that He has deprived him neither of the joyfulness of prayer nor the proof of His favour. In this sense Augustine makes the following practical observation on this passage: Cum videris non a te amotam deprecationem tuam, securus esto, quia non est a te amota misericordia ejus.

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