TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 67:1–7. His four-level outline is real structure in the source text, so it is rendered as structure.
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, Psa 67:1. 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 (Luk 18:13), 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 (Psa 67:2):
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," Zac 8:23.
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, Psa 67:2. 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," Deu 4:8. [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, Psa 50:23. 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 (Psa 67:3): "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 (Psa 67:5) 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. Act 8:8.
[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 5:4. 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 (Psa 67:4): 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 (Psa 22:28), 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 (Mat 28:19) 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 (Psa 67:6): 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 (Act 14:17); 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 (Joe 2:14); 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, Psa 67:6. And again (Psa 67:7), 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. (2.) 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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
What follows because the Salvation of God is known in all nations? "Let the peoples confess to You, O God" [Psalm 67:3]; "confess to You," he says, "all peoples." There stands forth a heretic, and he says, In Africa I have peoples: and another from another quarter, And I in Galatia have peoples. You in Africa, he in Galatia: therefore I require one that has them everywhere. You have indeed dared to exult at that voice, when you heard, "Let the peoples confess to You, O God." Hear the following verse, how he speaks not of a part: "Let there confess to You all peoples." Walk ye in the Way together with all nations; walk ye in the Way together with all peoples, O sons of peace, sons of the One Catholic Church, walk ye in the Way, seeing as you walk. Wayfarers do this to beguile their toil. Sing ye in this Way; I implore you by that Same Way, sing ye in this Way: a new song sing ye, let no one there sing old ones: sing ye the love-songs of your fatherland, let no one sing old ones. New Way, new wayfarer, new song. Hear thou the Apostle exhorting you to a new song: "Whatever therefore is in Christ is a new creature; old things have passed away, behold they have been made new." A new song sing ye in the way, which you have learned "on the earth." In what earth? "In all nations." Therefore even the new song does not belong to a part. He that in a part sings, sings an old song: whatever he please to sing, he sings an old song, the old man sings: divided he is, carnal he is. Truly in so far as carnal he is, so far he is old; and in so far as he is spiritual, so far new. See what says the Apostle: "I could not speak to you as if to spiritual, but as if to carnal." [1 Corinthians 3:1] Whence proves he them carnal? "For while one says, I am of Paul; but another, I of Apollos: are you not," he says, "carnal?" [1 Corinthians 3:4] Therefore in the Spirit a new song sing thou in the safe way. Just as wayfarers sing, and ofttimes in the night sing. Awful round about all things do sound, or rather they sound not around, but are still around; and the more still the more awful; nevertheless, even they that fear robbers do sing. How much more safely you sing in Christ! That way has no robber, unless thou by forsaking the way fallest in the hands of a robber....Why fear ye to confess, and in your confession to sing a new song together with all the earth; in all the earth, in Catholic peace, do you fear to confess to God, lest He condemn you that hast confessed? If having not confessed you lie concealed, having confessed you will be condemned. You fear to confess, that by not confessing can not be concealed: you will be condemned if you have held your peace, that might have been delivered, by having confessed. "O God, confess to You all peoples."
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Summary
Psalms 67:3 is a fervent and repeated call for global adoration of God, serving as the climactic response to the divine blessings and saving acts described earlier in the psalm. It articulates a profound eschatological vision where God's redemptive work, initially manifested through Israel, extends its influence to every nation, prompting a universal chorus of praise and acknowledgment of His righteous rule and benevolent character.
CONTEXT
Literary Context: This verse is central to a short but profound psalm, often categorized as a communal lament or a psalm of thanksgiving with a strong missional emphasis. The psalm opens with a prayer for God's blessing on Israel (verses 1-2), echoing the Aaronic blessing from Numbers 6:24-26. Crucially, the purpose of this blessing is explicitly stated: "that thy way may be known upon earth, thy saving health among all nations." Verse 3 directly follows, presenting the desired outcome—universal praise—as a natural and necessary response to God's self-revelation and redemptive work among humanity. The psalm then continues to express the joy and equity that God's global reign brings (verse 4) and reiterates the call to praise (verse 5), concluding with a vision of a fruitful earth blessed by God (verses 6-7). This structure highlights a progression from particular blessing to universal recognition and praise.
Historical & Cultural Context: Psalms 67 is often associated with harvest festivals (like Sukkot or Booths), where Israel celebrated God's provision and looked forward to His ultimate kingdom. The agricultural imagery in the psalm's conclusion (verses 6-7) supports this interpretation. Culturally, ancient Israel was unique in its monotheistic worship amidst a polytheistic world. The psalm's universalistic vision—that all nations would praise Yahweh—was radical and counter-cultural, reflecting God's unique covenantal promise to Abraham that through him "all families of the earth would be blessed". This vision extends beyond Israel's national prosperity to God's global redemptive plan, anticipating a time when the one true God would be acknowledged by every people group.
Key Themes:
Exposition and Analysis
Key Word Analysis
This verb (H3034) is a primitive root signifying an active, physical expression of reverence and worship, often involving the extension or throwing out of hands. It encompasses acts of confession, thanksgiving, and acknowledgment of God's deeds and character. The repetition in Psalms 67:3 intensifies this call for a full, unreserved acknowledgment of God's worth, moving beyond mere verbal commendation to a profound, embodied response of gratitude and allegiance.
The term (H5971) refers to a "people" as a congregated unit, a nation, or even a tribe. While ʻam often denotes Israel as God's chosen people, its usage here, especially with the intensifying "all" (כָּל־, kol), expands its scope to include all diverse peoples and nations of the earth. This highlights the psalm's universalistic vision, emphasizing that the praise is to come from every segment of humanity, not just a select group.
This word (H430) is a plural form of ʼĕlôah, but when used with the definite article or in reference to the supreme God (as here), it refers to the one true God. Its plural form can denote majesty or intensity, emphasizing God's supreme power and authority. As a general term for God, it is highly suitable for a universal appeal, inviting all humanity to acknowledge His divine nature, sovereignty, and redemptive works.
Verse Breakdown
"Let the people praise thee, O God;"
This initial clause functions as both an imperative prayer and a prophetic declaration. It is a fervent plea for humanity, represented by "the people" (H5971, ʻam), to respond with adoration and thanksgiving to God's self-revelation. The direct address "O God" (H430, ʼĕlôhîym) underscores the psalmist's direct appeal to the divine, inviting all to acknowledge the one true Sovereign whose "way" and "saving health" are to be made known.
"let all the people praise thee."
The immediate repetition of the phrase, coupled with the emphatic addition of "all" (כָּל־, kol), serves as a powerful rhetorical intensifier. It leaves no ambiguity about the comprehensive and inclusive nature of the desired praise. This is not a partial or limited response, but a full, unreserved, and global chorus of adoration from every segment of humanity, signifying the ultimate triumph of God's universal kingdom and the recognition of His ultimate authority.
Literary Devices
The most prominent literary device in Psalms 67:3 is Repetition, specifically Anaphora (the repetition of a word or phrase at the beginning of successive clauses) combined with Parallelism. The phrase "Let the people praise thee" is repeated verbatim, with the second instance amplified by the addition of "all." This repetition serves several crucial functions: it emphasizes the urgency and fervent desire for universal praise; it underscores the comprehensive nature of this praise, leaving no nation or people group excluded; and it creates a rhythmic, almost liturgical cadence, making the call memorable and impactful. The verse also employs the Imperative Mood ("Let... praise"), which functions as both a prayer and a prophetic declaration, expressing a divine purpose that will ultimately be fulfilled.
Theological and Thematic Connections
Psalms 67:3 stands as a pivotal expression of God's universal redemptive plan, echoing the Abrahamic covenant's promise that through Israel, all nations would be blessed. It transcends a narrow, nationalistic understanding of salvation, projecting a future where God's glory is not confined to one people but recognized and celebrated by every tongue and tribe. This vision aligns with the broader biblical narrative of God's mission to reconcile all humanity to Himself, culminating in an eschatological gathering of diverse worshippers. The psalm thus serves as a powerful missionary prayer, anticipating the day when the knowledge of God's saving power will cover the earth as the waters cover the sea.
Reflection and Application
Psalms 67:3 is not merely an ancient prayer but a living call to action for believers today. It compels us to see beyond our immediate communities and embrace God's global heart for all humanity. Our lives, blessed by God's grace, are meant to be a testimony that draws others to Him, becoming conduits through which His "saving health" is made known. This verse challenges us to actively participate in the Great Commission, whether through prayer, giving, or going, so that the vision of "all the people" praising God becomes an ever-increasing reality. It also reminds us that true worship is not exclusive but inclusive, welcoming people from every background into the family of God, united in adoration of the One who saves. Our praise, therefore, should reflect this universal scope, celebrating the diversity within the body of Christ and anticipating the day when every knee will bow and every tongue confess.
Questions for Reflection
FAQ
Why is the phrase "let the people praise thee" repeated?
The repetition in Psalms 67:3 serves to emphasize the psalmist's fervent desire and the prophetic certainty of universal praise for God. The addition of "all" in the second clause ("let all the people praise thee") intensifies this plea, underscoring the comprehensive nature of the desired worship. It highlights that God's plan for salvation and recognition extends beyond Israel to every nation and people group, a theme consistent with the Abrahamic covenant where "all families of the earth would be blessed through him". This literary device ensures the message of universal praise is unmistakably clear and impactful.
How does this verse relate to missions?
Psalms 67:3 is often considered a foundational verse for the biblical understanding of missions. It explicitly links God's blessing upon His people (Israel, and by extension, the Church) to the ultimate goal of His "way" and "saving health" being known "among all nations". The call for "all the people" to praise God is essentially a prayer for the global spread of the Gospel, so that those who do not yet know Him might come to recognize and worship Him. It frames mission not as an optional activity, but as the very purpose for which God blesses His people, ultimately culminating in the vision of "a great multitude from every nation, tribe, people, and language worshipping God".
Christ-Centered Fulfillment
Psalms 67:3 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The psalmist's prayer for "all the people" to praise God is perfectly realized through the New Covenant established by Christ. Jesus, the true "Son of Abraham", is the one through whom the promise of blessing to all nations is definitively accomplished. His redemptive work on the cross breaks down the dividing wall between Jew and Gentile, creating "one new humanity" united in worship. The Holy Spirit, poured out at Pentecost, empowered His followers to carry the message of salvation to the ends of the earth, gathering a diverse multitude who confess Jesus as Lord. Thus, the universal praise envisioned in Psalms 67:3 is not merely a future hope but an ongoing reality in the Church, the body of Christ, where people from every tribe and tongue are being drawn to worship the "Lamb who was slain". He is the "light for the Gentiles" and the glory of His people Israel, the one who truly enables all people to praise God eternally.