Psalm 67 (66):2Meaning & Commentary from the Church Fathers

The apostle writes, "Ye are God's field, God's building" (1 Cor. 3:9). In the physical realm, a vineyard is distinct from a building; however, we are the Lord's vineyard, cultivated for fruitfulness, and His dwelling is within us as His building. The same Apostle observes, "I planted, Apollos watered, but God gave the growth" (1 Cor. 3:6-7). Thus, it is neither the one who plants nor the one who waters, but only God who brings regeneration. He determines the season. Is this merely the work of a farmer? The agrarian is noted as the one who plants and waters; yet the Apostle mentions, "I planted, Apollos watered." How does this happen? The Apostle clarifies: "But not I, but the grace of God that was with me" (1 Cor. 15:10). Therefore, in every angle, be it through angels, prophets, or apostles, you will find God—the source of all creation; the same is true for your caretaker. What, then, is our issue? Perhaps we labor alongside that Gardener, using powers He has given us and flowing from His grace.

"Enlighten Thy face upon us." You may be inclined to ask: What will bless us? Many people seek God’s blessings in various aspects: some desire a home filled with earthly needs, others wish for perfect health, and yet others long for children if they have yet to be blessed with offspring. The desires for divine blessings are countless. Yet, who among us would claim that having fruitful land or a house full of transient possessions, or maintaining health, or regaining it when lost, does not reflect God's favor? Every innocent soul that does not cling to worldly matters but instead radiates virtue, buoyed by the wings of love, soars to embrace the open air. Such a soul can discern what is beneath it rather than what it stands on, proclaiming with assurance: "The Lord gave, and the Lord has taken away; blessed be the name of the Lord."

However, let not someone feeble of heart lament, "When shall I attain the virtue of St. Job?" The grandeur of the strong tree catches your awe, forgetting that it began as a mere sprig. Do not fear that it may be taken from you, as those who are wicked face loss as well. Why hesitate to turn your heart? What you dread losing could very well be the righteousness present in your life; if it be an evil loss, you will lose it anyway. Losing what is good comes with a Comforter who guides you through such times; even if your outward possessions are diminished, your inner faith remains abundant. In your emptiness, you possess immeasurable treasures, which you could hold onto even amid profound loss. If you experience deprivation, remember that the evil also suffer loss, but theirs is a greater emptiness: a desolate home and a burdened conscience. When they lose, they find themselves stripped of all; they have nothing to claim as their own and quickly flee from a condition they once proudly boasted about. Unlike the wise ant who gathers during times of ease, this individual fails to store up for grievous days to come. The summer represents those moments of peace and prosperity when all appeared bright and fortunate.

The ant of God does not forget, nor does it waste the gifts afforded to it; it rises each day to partake in the life of the Church, engages in prayer, absorbs knowledge, sings praises, and reflects on what it learns while meticulously gathering its spiritual sustenance. Those diligently attending such gatherings may be seen coming or going, but that labor, so visible in its action, is what prepares them for the inevitable winter ahead. Understand this, for winter does come, where loss and desolation await; many observers express pity, unaware of the unseen treasures cultivated within. How often do they measure loss by their own limited understanding, mistakenly believing it equates to true suffering? "O slothful man," take heed to gather in the summer while you can; when winter arrives, you will not have the opportunity to gather but will need instead to feed on what you have stored.

There exists a dual significance in the phrase "enlighten Thy face upon us." When the plea is made for God’s illumination, it is understood that though His face is ever full of light, it shines forth to reveal to us what was previously obscured. Further, "Thy image shall illumine us," as we are created in His likeness (Gen. 1:26). Therefore, let His wisdom break the darkness that may shroud His image within us. We proclaim our identity as His reflection and acknowledge the call of the Church to recognize our divine likeness. Let us, therefore, earnestly desire for Him to shine His countenance upon us, as we bear His likeness. In contrast to unrighteous souls who do not discern this divine image within, we seek illumination that brings forth clarity. "You will light my candle, O Lord my God; You will illumine my darkness." In acknowledgment of our sinful state, we beseech Him to dispel that darkness, and if our reflection seems marred, may He transform that which He has fashioned.

It reflects His image. The apostle affirms that the image of the Father is found in the Son (2 Cor. 4:4; Col. 1:15). Thus, let us be illuminated by His image, that is, may the Son radiate upon us, enabling us to receive His enlightenment. For the light of the Father is embodied in the light of the Son. Whoever beheld the Father has also seen the Son, and whoever has seen the Son has seen the Father (John 14:9). There exists no separation between the glory of the one and the glory of the other; both are equally glorified.

The face of the Father is represented in the Son, as He declares, “He that hath seen Me hath seen the Father.” In his earnest appeal, he expresses a desire for revelation, as if to say, “If only the Son could reveal the Father’s face to us here on earth through His holy Incarnation!” This includes the physical presence of Christ, who is referred to in this context. The plea for mercy reiterates a deep yearning for divine compassion. Eusebius notes that the Jewish priests were entrusted with the law to impart blessings to the people, as detailed in the scripture: "And God said unto Moses, Speak unto Aaron and unto his sons, saying, Thus shalt thou bless the children of Israel with these words: The Lord bless thee, and keep thee; the Lord show his face upon thee, and bless thee; the Lord turn his face upon thee, and give thee peace. And they shall put my name upon the children of Israel; and I the Lord will bless them." The teachings of Athanasius remind us that we are in need of Your gracious gifts and the unveiling of Your face, so that we may declare the clear path of Your holy Gospel to every nation, for salvation is identified with His coming. Cyril describes how God the Father has unveiled His face, that is, the Son, who embodies the essence of His being, iterating: “Whoever has seen Me has seen the Father.” Hesychius reflects on the foresight of the Savior's appearance, yearning for its swift fulfillment so that we may experience the abundance of its blessings. The face of the Creator, who bestows blessings and goodness upon us, is revealed when His essence is manifested to those deemed worthy; for He is the likeness of the unseen God, and those who approach Him with pure hearts behold the Father.

Second, He enlightens His countenance upon us when He radiates warmth and wisdom into our minds and love into our hearts, akin to the sun's rays when unshrouded by clouds. Lastly, God reveals His presence to us by removing the veil that conceals Him. This was most notably achieved through His mysterious incarnation, as He walked among humanity, as mentioned in the prophet Baruch 3:38. What the holy Prophet seeks most earnestly is that God, either not in His divine form or in the form of a man, should reveal His face to us. This desire echoes the Lord’s request, illustrated in the statement, He that sat on the Cherubim appeared before Ephraim, and Benjamin, and Manasseh (Psalm 79:2). Since such appearances result from God's mercy, we are therefore encouraged to pray earnestly, saying, O God, have mercy on us and bless us: shine Your face upon us and show us Your compassion.

In this psalm, the psalmist earnestly petitions for the blessings typical of the Messianic age and seeks for the true knowledge of God to be revealed to the Gentiles. It is our belief that this fruitful harvest, if indeed it served as the direct inspiration for the psalm's creation, would likely be addressed more prominently than briefly noted in verse 7. Instead, it appears that the psalmist viewed the conversion of the Gentiles as the primary concern, mentioning the transformation of nature as a secondary outcome anticipated to follow the spiritual renewal of humanity.

The psalmist implores God to manifest His mercy, that the Gentiles may come to believe in Him through this divine revelation (vv. 2-3). Verse 2 notably echoes the blessing given by Moses (Numbers 6 and following), although it would not have been pronounced by a priest in the Tabernacle as per the wording in the Pentateuch. The psalmist desires that ‘knowing’ God’s path would extend to all humanity, both Jew and Gentile. The ‘way of God’ encompasses His mighty works, especially as revealed in Christ. Salvation refers to the redemptive work seen in both the Old and New Testaments.

He fervently longs for this blessed time to unfold when all nations, united under the just rule of the Messiah, shall uplift the Lord. With prophetic insight, he envisions a creation already glorified and blessed, reminiscent of the days of the Messiah (v. 7). The psalmist anticipates a reign characterized by righteousness, aligning with the hope common in Messianic expectation, where truth and justice will prevail across the earth (Psalms 44:7-8; 71:12; 84:11). He perceives a future where the earth, though currently struggling under the weight of the curse, will ultimately yield its intended fruit as described in Revelation 22:2. The psalm concludes with further supplications for Messianic blessings (vv. 7-8).

The text also prophecies regarding the Mother of God: from humanity on earth, the fruit birthed is the Virgin Mary. Eve was the source through whom the human race emerged, and through her disobedience, death entered the world. Conversely, from the Virgin Mary comes life—the New Adam, the Resurrection, and eternal joy. The ladder that Jacob beheld, stretching from earth to heaven, is symbolically linked to the Blessed Virgin. In a vision, the prophet Moses perceived the image of the Mother of God in a burning bush, yet it was not consumed, affirming the words, “Thus the Virgin hath begotten you, and the Virgin hath abideth you,” akin to that of the bush that burned without being destroyed.

The Mother of God is portrayed as the glorious mountain of the Lord, surpassing both mountains and hills, embodying the radiance of angels and humans alike, the Most Honorable Cherubim, and the Most Glorious Seraphim, incomparable in her purity and brilliance, as the Virgin and Mother of Light. The prophet Daniel spoke of a vast image made of gold, silver, bronze, iron, and clay (2:31-35). He prophesied of a stone cut from the mountain without human hands, one that struck the image and grew into a great mountain, filling the entire earth. The kingdoms of Babylon, Medo-Persia, Macedonia, and Rome may have sought to topple the stone of our faith—Jesus Christ, born of the Most Pure Virgin—but through His coming, He shattered the ancient pagan world and established His Kingdom, which is the Holy Church.

As we contemplate these words from the Psalmist during the Passover—a time symbolizing fertility—we can relate them to our Lord's assurance of spiritual abundance: "Unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it brings forth much fruit” (John 12:24). We beseech the Lord to accelerate through His grace the flourishing of the Holy Church and the growth of her faithful.

Notably, the resemblance of these expressions to the priestly blessings outlined in the Mosaic Law is striking: "The Lord bless you and keep you; the Lord make His face shine upon you and be gracious to you; the Lord lift up His countenance upon you and give you peace" (Num. 6:24-26). Because of this parallel, it is believed that Psalm 66 was sung in the Old Testament Church as a response to the priestly blessing. Just as the priestly blessing hints at the mystery of the Holy Trinity through its repeated invocation of the Lord, so too does the Psalm verse in question reflect this mystery. Thus, when Christians hear these words during the Easter season, they are encouraged to glorify the Holy Trinity, recalling the clear instruction of our Saviour, who after His resurrection mandated, "Go therefore and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit" (Matthew 28:19).