Psalms 67

Psalms 67:1

Guidance for the Way

After the forgiveness follows in Psalms 32:8 the promise of God that He will instruct and teach His own in the way they should go. The lessons we learn in this psalm apply to all believers who have gone the way of confession of sin, who have taken these wise lessons to heart.

God does not send the believer on the way with a road map and then withdraw. He goes with him and “instructs” and ‘‘teaches’’ him in that way with His wisdom. We receive this instruction and teaching in the New Testament regarding our way as members of the church (Philippians 1:9-11; Colossians 1:9-10).

It is not a way of your own choosing, but “the way which you should go”. We, New Testament believers, know that this way was prepared beforehand by God, that we would walk therein (Ephesians 2:10). God determines the way. For going that way He gives general instruction and general teaching, but He also gives “counsel” regarding practical situations. Therefore, we must always ask Him for advice when choices must be made. We will do so if we live in ‘eye contact’ with Him. After all, His eye is upon us. That means that the Lord is watchful, that He is watching over us and caring for us.

The comparison has been made with training a hunting dog. The nature of the dog is to chase after prey as soon as it sees it. The dog’s training is not complete until he first looks at the master before pursuing prey. Having eye contact with the Master is the mark of a mature believer (cf. Psalms 123:2; Luke 22:61).

A word of exhortation follows. It may be that we do not let God’s eye guide us because we do not live in eye contact with Him. Then He must treat us as wayward animals like a horse and a mule (Psalms 32:9). Both animals need bit and bridle to be restrained so that they go the way the driver wants (cf. James 3:3). The lesson is not to be stubborn like a dumb mule, but to choose to humble ourselves and confess our sins. Otherwise, like the psalmist, and like a mule, we will be disciplined until we have learned the lesson.

If God must deal with us in this way, it is not the method of His preference. Yet in this we see His grace, for He thereby keeps us from going a wrong, harmful way. It is a negative form of guidance. The word ‘otherwise’ is not in the original text. The meaning is that “they”, that is the consequences of going a wrong way, “will not come near to you”, that is, cannot harm us.

In Psalms 32:10, the wicked and those who trust in the LORD are contrasted. In doing so, the reader is presented with a choice. Whoever chooses the way of the wicked chooses many sorrows. He who chooses the way of trusting in the LORD will be surrounded by “lovingkindness”, which means that God’s lovingkindness is like a wall around him so that no calamity can strike him. Lovingkindness is Adonai in Hebrew. It implies that God is faithful to the covenant, that is, that in His faithfulness to the covenant He will surely grant forgiveness.

The “righteous ones” are called to rejoice and be glad in the LORD (Psalms 32:11). If there are any on earth who have reason to do so, it is the righteous ones. These are the believers who have confessed their sins and therefore received forgiveness. The lessons they have taken to heart individually bring their hearts together so that they can now sing songs of praise to the LORD together.

Because their sins have been forgiven, they have a God Who instructs them, teaches them, counsels them and guides them with His eye. They also have a living hope in the prospect of the fulfillment of God’s promises. Surely this should make the heart full of joy (Philippians 3:1; Philippians 4:4; 1 Thessalonians 5:16). That joy must be expressed and not just cherished in the heart.

A call is made to “all … who are upright in heart” to sing joyfully. These upright in heart are those with whom there is no spirit of deceit in their hearts. They have honestly and sincerely confessed their sins. Now that they have received forgiveness of sins, they are called to show their joy through songs of praise. It is not a call to act joyful, but to really be so. It is also a call to us. We too have every reason to do so when we consider that our sins have been forgiven and that we have received so many blessings, such as protection and guidance, in addition.

Psalms 67:2

Guidance for the Way

After the forgiveness follows in Psalms 32:8 the promise of God that He will instruct and teach His own in the way they should go. The lessons we learn in this psalm apply to all believers who have gone the way of confession of sin, who have taken these wise lessons to heart.

God does not send the believer on the way with a road map and then withdraw. He goes with him and “instructs” and ‘‘teaches’’ him in that way with His wisdom. We receive this instruction and teaching in the New Testament regarding our way as members of the church (Philippians 1:9-11; Colossians 1:9-10).

It is not a way of your own choosing, but “the way which you should go”. We, New Testament believers, know that this way was prepared beforehand by God, that we would walk therein (Ephesians 2:10). God determines the way. For going that way He gives general instruction and general teaching, but He also gives “counsel” regarding practical situations. Therefore, we must always ask Him for advice when choices must be made. We will do so if we live in ‘eye contact’ with Him. After all, His eye is upon us. That means that the Lord is watchful, that He is watching over us and caring for us.

The comparison has been made with training a hunting dog. The nature of the dog is to chase after prey as soon as it sees it. The dog’s training is not complete until he first looks at the master before pursuing prey. Having eye contact with the Master is the mark of a mature believer (cf. Psalms 123:2; Luke 22:61).

A word of exhortation follows. It may be that we do not let God’s eye guide us because we do not live in eye contact with Him. Then He must treat us as wayward animals like a horse and a mule (Psalms 32:9). Both animals need bit and bridle to be restrained so that they go the way the driver wants (cf. James 3:3). The lesson is not to be stubborn like a dumb mule, but to choose to humble ourselves and confess our sins. Otherwise, like the psalmist, and like a mule, we will be disciplined until we have learned the lesson.

If God must deal with us in this way, it is not the method of His preference. Yet in this we see His grace, for He thereby keeps us from going a wrong, harmful way. It is a negative form of guidance. The word ‘otherwise’ is not in the original text. The meaning is that “they”, that is the consequences of going a wrong way, “will not come near to you”, that is, cannot harm us.

In Psalms 32:10, the wicked and those who trust in the LORD are contrasted. In doing so, the reader is presented with a choice. Whoever chooses the way of the wicked chooses many sorrows. He who chooses the way of trusting in the LORD will be surrounded by “lovingkindness”, which means that God’s lovingkindness is like a wall around him so that no calamity can strike him. Lovingkindness is Adonai in Hebrew. It implies that God is faithful to the covenant, that is, that in His faithfulness to the covenant He will surely grant forgiveness.

The “righteous ones” are called to rejoice and be glad in the LORD (Psalms 32:11). If there are any on earth who have reason to do so, it is the righteous ones. These are the believers who have confessed their sins and therefore received forgiveness. The lessons they have taken to heart individually bring their hearts together so that they can now sing songs of praise to the LORD together.

Because their sins have been forgiven, they have a God Who instructs them, teaches them, counsels them and guides them with His eye. They also have a living hope in the prospect of the fulfillment of God’s promises. Surely this should make the heart full of joy (Philippians 3:1; Philippians 4:4; 1 Thessalonians 5:16). That joy must be expressed and not just cherished in the heart.

A call is made to “all … who are upright in heart” to sing joyfully. These upright in heart are those with whom there is no spirit of deceit in their hearts. They have honestly and sincerely confessed their sins. Now that they have received forgiveness of sins, they are called to show their joy through songs of praise. It is not a call to act joyful, but to really be so. It is also a call to us. We too have every reason to do so when we consider that our sins have been forgiven and that we have received so many blessings, such as protection and guidance, in addition.

Psalms 67:3

Guidance for the Way

After the forgiveness follows in Psalms 32:8 the promise of God that He will instruct and teach His own in the way they should go. The lessons we learn in this psalm apply to all believers who have gone the way of confession of sin, who have taken these wise lessons to heart.

God does not send the believer on the way with a road map and then withdraw. He goes with him and “instructs” and ‘‘teaches’’ him in that way with His wisdom. We receive this instruction and teaching in the New Testament regarding our way as members of the church (Philippians 1:9-11; Colossians 1:9-10).

It is not a way of your own choosing, but “the way which you should go”. We, New Testament believers, know that this way was prepared beforehand by God, that we would walk therein (Ephesians 2:10). God determines the way. For going that way He gives general instruction and general teaching, but He also gives “counsel” regarding practical situations. Therefore, we must always ask Him for advice when choices must be made. We will do so if we live in ‘eye contact’ with Him. After all, His eye is upon us. That means that the Lord is watchful, that He is watching over us and caring for us.

The comparison has been made with training a hunting dog. The nature of the dog is to chase after prey as soon as it sees it. The dog’s training is not complete until he first looks at the master before pursuing prey. Having eye contact with the Master is the mark of a mature believer (cf. Psalms 123:2; Luke 22:61).

A word of exhortation follows. It may be that we do not let God’s eye guide us because we do not live in eye contact with Him. Then He must treat us as wayward animals like a horse and a mule (Psalms 32:9). Both animals need bit and bridle to be restrained so that they go the way the driver wants (cf. James 3:3). The lesson is not to be stubborn like a dumb mule, but to choose to humble ourselves and confess our sins. Otherwise, like the psalmist, and like a mule, we will be disciplined until we have learned the lesson.

If God must deal with us in this way, it is not the method of His preference. Yet in this we see His grace, for He thereby keeps us from going a wrong, harmful way. It is a negative form of guidance. The word ‘otherwise’ is not in the original text. The meaning is that “they”, that is the consequences of going a wrong way, “will not come near to you”, that is, cannot harm us.

In Psalms 32:10, the wicked and those who trust in the LORD are contrasted. In doing so, the reader is presented with a choice. Whoever chooses the way of the wicked chooses many sorrows. He who chooses the way of trusting in the LORD will be surrounded by “lovingkindness”, which means that God’s lovingkindness is like a wall around him so that no calamity can strike him. Lovingkindness is Adonai in Hebrew. It implies that God is faithful to the covenant, that is, that in His faithfulness to the covenant He will surely grant forgiveness.

The “righteous ones” are called to rejoice and be glad in the LORD (Psalms 32:11). If there are any on earth who have reason to do so, it is the righteous ones. These are the believers who have confessed their sins and therefore received forgiveness. The lessons they have taken to heart individually bring their hearts together so that they can now sing songs of praise to the LORD together.

Because their sins have been forgiven, they have a God Who instructs them, teaches them, counsels them and guides them with His eye. They also have a living hope in the prospect of the fulfillment of God’s promises. Surely this should make the heart full of joy (Philippians 3:1; Philippians 4:4; 1 Thessalonians 5:16). That joy must be expressed and not just cherished in the heart.

A call is made to “all … who are upright in heart” to sing joyfully. These upright in heart are those with whom there is no spirit of deceit in their hearts. They have honestly and sincerely confessed their sins. Now that they have received forgiveness of sins, they are called to show their joy through songs of praise. It is not a call to act joyful, but to really be so. It is also a call to us. We too have every reason to do so when we consider that our sins have been forgiven and that we have received so many blessings, such as protection and guidance, in addition.

Psalms 67:4

Guidance for the Way

After the forgiveness follows in Psalms 32:8 the promise of God that He will instruct and teach His own in the way they should go. The lessons we learn in this psalm apply to all believers who have gone the way of confession of sin, who have taken these wise lessons to heart.

God does not send the believer on the way with a road map and then withdraw. He goes with him and “instructs” and ‘‘teaches’’ him in that way with His wisdom. We receive this instruction and teaching in the New Testament regarding our way as members of the church (Philippians 1:9-11; Colossians 1:9-10).

It is not a way of your own choosing, but “the way which you should go”. We, New Testament believers, know that this way was prepared beforehand by God, that we would walk therein (Ephesians 2:10). God determines the way. For going that way He gives general instruction and general teaching, but He also gives “counsel” regarding practical situations. Therefore, we must always ask Him for advice when choices must be made. We will do so if we live in ‘eye contact’ with Him. After all, His eye is upon us. That means that the Lord is watchful, that He is watching over us and caring for us.

The comparison has been made with training a hunting dog. The nature of the dog is to chase after prey as soon as it sees it. The dog’s training is not complete until he first looks at the master before pursuing prey. Having eye contact with the Master is the mark of a mature believer (cf. Psalms 123:2; Luke 22:61).

A word of exhortation follows. It may be that we do not let God’s eye guide us because we do not live in eye contact with Him. Then He must treat us as wayward animals like a horse and a mule (Psalms 32:9). Both animals need bit and bridle to be restrained so that they go the way the driver wants (cf. James 3:3). The lesson is not to be stubborn like a dumb mule, but to choose to humble ourselves and confess our sins. Otherwise, like the psalmist, and like a mule, we will be disciplined until we have learned the lesson.

If God must deal with us in this way, it is not the method of His preference. Yet in this we see His grace, for He thereby keeps us from going a wrong, harmful way. It is a negative form of guidance. The word ‘otherwise’ is not in the original text. The meaning is that “they”, that is the consequences of going a wrong way, “will not come near to you”, that is, cannot harm us.

In Psalms 32:10, the wicked and those who trust in the LORD are contrasted. In doing so, the reader is presented with a choice. Whoever chooses the way of the wicked chooses many sorrows. He who chooses the way of trusting in the LORD will be surrounded by “lovingkindness”, which means that God’s lovingkindness is like a wall around him so that no calamity can strike him. Lovingkindness is Adonai in Hebrew. It implies that God is faithful to the covenant, that is, that in His faithfulness to the covenant He will surely grant forgiveness.

The “righteous ones” are called to rejoice and be glad in the LORD (Psalms 32:11). If there are any on earth who have reason to do so, it is the righteous ones. These are the believers who have confessed their sins and therefore received forgiveness. The lessons they have taken to heart individually bring their hearts together so that they can now sing songs of praise to the LORD together.

Because their sins have been forgiven, they have a God Who instructs them, teaches them, counsels them and guides them with His eye. They also have a living hope in the prospect of the fulfillment of God’s promises. Surely this should make the heart full of joy (Philippians 3:1; Philippians 4:4; 1 Thessalonians 5:16). That joy must be expressed and not just cherished in the heart.

A call is made to “all … who are upright in heart” to sing joyfully. These upright in heart are those with whom there is no spirit of deceit in their hearts. They have honestly and sincerely confessed their sins. Now that they have received forgiveness of sins, they are called to show their joy through songs of praise. It is not a call to act joyful, but to really be so. It is also a call to us. We too have every reason to do so when we consider that our sins have been forgiven and that we have received so many blessings, such as protection and guidance, in addition.

Psalms 67:6

Introduction

After the forgiveness in the previous psalm, we hear in this psalm once again the call for a song of praise for that forgiveness. Psalms 33 has no title. This underscores the fact that this psalm belongs to the previous psalm. The first verse follows the last verse of the previous psalm (Psalms 33:1; Psalms 32:11).

In Psalms 33, God is represented in a way that encourages praise. This is especially true of the people whom God has chosen as His own (Psalms 33:12). Therefore, this psalm does not use the I-form, but only the we-form. The knowledge of being chosen is a special reason to praise God. This is certainly true of us New Testament believers, whom He has chosen to the sonship for Himself (Ephesians 1:3-7).

There is no mention of enemies or persecution or oppression in this psalm. God is sung of as the supreme Ruler. It is reminiscent of the time after the great tribulation, when the heathen oppressors have been driven out and Israel dwells in peace in the land. It is therefore a psalm in which we hear the feelings of thanks of the remnant.

Sing to the LORD

After Psalms 1, 2, and 10, this is the fourth psalm that does not mention a poet. It immediately follows the last verse of the previous psalm (Psalms 32:11). This continuation renders a heading unnecessary. Just as there, the poet here speaks to the “righteous ones” and the “upright” (Psalms 33:1). In slightly different words he repeats the call to the “righteous ones” to sing “for joy in the LORD” (Psalms 32:11). Three times at the beginning of this psalm the call to praise the LORD is heard: in Psalms 33:1, Psalms 33:2, and Psalms 33:3. To this end, the righteous ones are called in various terms to do so with musical instruments.

He says to sing for joy “in the LORD”, not “to” the LORD, although that is part of it, of course, as he says in Psalms 33:2 and Psalms 33:3. ‘In the LORD’ includes more than ‘to’ the LORD. It indicates the atmosphere and also the power in which joyful singing is done. The joyful song is the representation of a life marked by all that the LORD is and has done. Because of this, believers can be addressed as righteous. That they are righteous means that they have been made perfectly qualified to be in God’s presence with joy and thanksgiving.

It is becoming, therefore, that the righteous ones, who are also called “upright”, sing and praise. The Hebrew word for praise, tehilla, gave the book of Psalms its Hebrew name, tehillim. The “upright”, someone who stands inwardly right before God, will express his admiration for God and all His benefits through a song of praise. When you admire someone, you don’t keep it to yourself. You let the object of your admiration hear it and do so loudly, so that others may also hear how much you admire the other person.

This admiration is not expressed in general, vague words either, but in a description of everything that is to be admired. We see this, for example, in the description that the bride in Song of Songs gives of the bridegroom (Song of Solomon 5:9-16). Beginning in Psalms 33:4, the psalmist gives words to his admiration of God. He describes His omnipotence and exaltation and His special relationship to the people He has chosen to be His own.

The praise and singing is accompanied “with a harp of ten strings” (Psalms 33:2). In Israelite, Old Testament worship, musical instruments play an important role. David devised and made them for this purpose (2 Chronicles 7:6; 2 Chronicles 29:27; Nehemiah 12:36; Amos 6:5). In Christian, New Testament worship, it is different. We sing to God in our hearts (Colossians 3:16). The Christian worships God in a spiritual way (John 4:24). Worship is spiritual, it takes place with our spirit under the working of God’s Spirit.

We may praise the Lord with ever new songs (Psalms 33:3). The new song is the song of redemption (Psalms 40:3; Psalms 98:1) as a result of the forgiveness in Psalms 32. It can be sung by ‘renewed people’, that is, all who have been redeemed by the precious blood of Christ. It will be sung especially by the Israelites at the beginning of the realm of peace (Revelation 14:3).

Every new experience of Who God is gives rise to a new song. Even songs we have sung many times before are sung in a new, a more deeply experienced way after a new experience of God’s goodness. Each new discovery of God’s goodness is an opportunity for a new song and to do so with “skillfully” playing and “with a shout of joy”. It means that it is done by trumpets or horns as a delightful expression of the highest joy that is a blessing to listen to.

Psalms 67:7

Introduction

After the forgiveness in the previous psalm, we hear in this psalm once again the call for a song of praise for that forgiveness. Psalms 33 has no title. This underscores the fact that this psalm belongs to the previous psalm. The first verse follows the last verse of the previous psalm (Psalms 33:1; Psalms 32:11).

In Psalms 33, God is represented in a way that encourages praise. This is especially true of the people whom God has chosen as His own (Psalms 33:12). Therefore, this psalm does not use the I-form, but only the we-form. The knowledge of being chosen is a special reason to praise God. This is certainly true of us New Testament believers, whom He has chosen to the sonship for Himself (Ephesians 1:3-7).

There is no mention of enemies or persecution or oppression in this psalm. God is sung of as the supreme Ruler. It is reminiscent of the time after the great tribulation, when the heathen oppressors have been driven out and Israel dwells in peace in the land. It is therefore a psalm in which we hear the feelings of thanks of the remnant.

Sing to the LORD

After Psalms 1, 2, and 10, this is the fourth psalm that does not mention a poet. It immediately follows the last verse of the previous psalm (Psalms 32:11). This continuation renders a heading unnecessary. Just as there, the poet here speaks to the “righteous ones” and the “upright” (Psalms 33:1). In slightly different words he repeats the call to the “righteous ones” to sing “for joy in the LORD” (Psalms 32:11). Three times at the beginning of this psalm the call to praise the LORD is heard: in Psalms 33:1, Psalms 33:2, and Psalms 33:3. To this end, the righteous ones are called in various terms to do so with musical instruments.

He says to sing for joy “in the LORD”, not “to” the LORD, although that is part of it, of course, as he says in Psalms 33:2 and Psalms 33:3. ‘In the LORD’ includes more than ‘to’ the LORD. It indicates the atmosphere and also the power in which joyful singing is done. The joyful song is the representation of a life marked by all that the LORD is and has done. Because of this, believers can be addressed as righteous. That they are righteous means that they have been made perfectly qualified to be in God’s presence with joy and thanksgiving.

It is becoming, therefore, that the righteous ones, who are also called “upright”, sing and praise. The Hebrew word for praise, tehilla, gave the book of Psalms its Hebrew name, tehillim. The “upright”, someone who stands inwardly right before God, will express his admiration for God and all His benefits through a song of praise. When you admire someone, you don’t keep it to yourself. You let the object of your admiration hear it and do so loudly, so that others may also hear how much you admire the other person.

This admiration is not expressed in general, vague words either, but in a description of everything that is to be admired. We see this, for example, in the description that the bride in Song of Songs gives of the bridegroom (Song of Solomon 5:9-16). Beginning in Psalms 33:4, the psalmist gives words to his admiration of God. He describes His omnipotence and exaltation and His special relationship to the people He has chosen to be His own.

The praise and singing is accompanied “with a harp of ten strings” (Psalms 33:2). In Israelite, Old Testament worship, musical instruments play an important role. David devised and made them for this purpose (2 Chronicles 7:6; 2 Chronicles 29:27; Nehemiah 12:36; Amos 6:5). In Christian, New Testament worship, it is different. We sing to God in our hearts (Colossians 3:16). The Christian worships God in a spiritual way (John 4:24). Worship is spiritual, it takes place with our spirit under the working of God’s Spirit.

We may praise the Lord with ever new songs (Psalms 33:3). The new song is the song of redemption (Psalms 40:3; Psalms 98:1) as a result of the forgiveness in Psalms 32. It can be sung by ‘renewed people’, that is, all who have been redeemed by the precious blood of Christ. It will be sung especially by the Israelites at the beginning of the realm of peace (Revelation 14:3).

Every new experience of Who God is gives rise to a new song. Even songs we have sung many times before are sung in a new, a more deeply experienced way after a new experience of God’s goodness. Each new discovery of God’s goodness is an opportunity for a new song and to do so with “skillfully” playing and “with a shout of joy”. It means that it is done by trumpets or horns as a delightful expression of the highest joy that is a blessing to listen to.