On the phrases in the title, “To the chief Musician” and “on Neginoth,” see the notes at the Introduction to Psalms 4:1-8. On the words “psalm” and “song,” see the notes at the title to Psalms 48:1-14.
Four of the psalms Psalms 4:1-8; Psalms 6:1-10; Psalms 54:1-7; Psalms 55, where the phrase “on Neginoth” occurs, are ascribed to David; one Psalms 77 is ascribed to Asaph; but there is no intimation in the title of this psalm (or in the psalm itself), which would enable us to determine by whom it was composed. It cannot be demonstrated that it was not written by David, but there is no certain evidence that it was. Nor is it possible to ascertain the occasion on which it was composed. Venema supposes that it was written in the time of Hezekiah, after the land was delivered from the Assyrian invasion, and was at peace; and, especially, in reference to the prediction in Isaiah 37:30, “Ye shall eat this year such as groweth of itself; and the second year such as groweth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit there-of.” This was to be a “sign” to the people of Israel that the land would not be subjugated to the foreigners (see my noteat that passage); and the psalm, according to this supposition, was written in view of the fact that God had, at the time of its composition, mercifully interposed in the destruction of the Assyrian army. The psalm contains, according to this idea, an expression of praise for the merciful interposition which God had thus vouchsafed, and a prayer that the promise might be fully accomplished; that the land might be free from any future invasion; and that, according to the prediction, it might produce abundantly, or that it might be cultivated in peace, and with no fear of foreign conquest. Thus, Psalms 67:6 : “Then shall the earth yield her increase; and God, even our own God, shall bless us.” There is much plausibility in this supposition, though it is not possible with certainty to determine its correctness.
Thus understood, the psalm is designed to express the feelings - the desires - the hopes of the Hebrew people in those circumstances. It contains,
I. A prayer that God would still be merciful to them and bless them, as if there were still some danger to be apprehended, Psalms 67:1.
II. A desire that his ways - the principles of his administration - might be made known to all people, Psalms 67:2.
III. A call on the people to praise God for what he had done, with the expression of a wish that all nations might be glad and rejoice; that they might put their trust in God as a righteous God; that they might understand the great principles on which he governs the world, Psalms 67:3-5.
IV. A statement of the fact that then - in connection with this universal recognition of God - the prophecy would be fulfilled in its most complete sense; that the earth would yield her increase as it was made to do; that there would be universal prosperity: in other words, that the proper acknowledgment of God, and the prevalence of true religion, would be an incalculable benefit to man’s temporal interests; or, that under such a state of things, the true fertility and productiveness of the earth would be developed, Psalms 67:6-7. The psalm thus illustrates the influence of true religion in securing the proper cultivation of the earth (accomplishing so far the purpose for which man was made, Genesis 1:28; Genesis 2:15), and consequently in promoting the happiness of mankind.