Psalm 67 (66):3Meaning & Commentary from the Church Fathers

Therefore, I assert that this is the universal route to spiritual salvation, of which the faithful Abraham was promised by God, ‘All the nations of the earth shall be blessed in thy seed’ (Gen. 22:18). Despite his Chaldean heritage, Abraham was called to receive such a promise and to propagate the seed instructed ‘by the angels, by the hand of the mediator’ (Galatians 3:19), which represents the universal means of salvation granted to all people. He was instructed to depart from his homeland, his kin, and his father’s house (Genesis 12:1). Freed from Chaldean superstitions, Porphyry became a devoted follower of the one true God and firmly trusted in His promises. This is the celestial path to which the sacred prophecy refers: ‘O God, be merciful to us and bless us; illumine us with Thy face, that Thy way may be known on earth, Thy salvation in all nations.’

‘That we may know on earth Thy way.’ We have discerned it here. ‘Thy will be done in heaven as well as on earth’ (Matt. 6:10): let those who are honored by the angels in heaven also be invoked by humanity on earth. Yet some might argue that God’s way was already known. ‘God is known in Judah; His name is majestic in Israel’ (Psalm 75:2). God was recognized, yet His way was not made clear in Judah. Therefore, because the path of God the Father was not understood among the Jews, the psalmist now declares, ‘In all tribes is Thy salvation.’ Not confined to one nation, but flourishing among all tribes. ‘In all tribes is Thy salvation.’ Where the Latin version reads ‘salvation,’ the Hebrew text refers to ‘Jesus.’ This is affirmed by the angel, who says, ‘And thou shalt call His name Jesus: for He shall save His people’ (Matt. 1:21). ‘In all tribes is Thy salvation.’ Observe how the apostles' prayers have been fulfilled: in all tribes, His salvation is made known. Wherever the message of humanity can reach, there ‘Jesus’ is proclaimed.

He will be the salvation for all nations, and thus the prophecy will be realized: all flesh shall see the salvation of our God. Asteria notes that God’s way is identified as the law and the commandments; for in the way, he says, of Your justifications make me wise. Therefore, he implores that this way be acknowledged, not just in Judaea (where it pleased him to announce the law), but also that God’s salvation may be recognized among all peoples.

However, it appears that this abundant harvest, if indeed it was the primary motivation behind the psalm, would not only be mentioned in passing (v. 7); rather, it seems the psalmist’s main focus was the conversion of the Gentiles, with the transformation of the natural world being a secondary thought, anticipated as a result of the conversion of humanity.

The psalmist implores God to unveil Himself in His mercy, inviting the Gentiles to believe in Him through this revelation (vv. 2-3). Verse 2 clearly alludes to the blessing given by Moses (Num. 6ff.), which could not have been pronounced by the priest at the Tabernacle, as the Pentateuch contains these words literally in its blessings. The knowledge referenced, “του γνωναι” from Hebrew, speaks to the desire for God’s ways to be recognized by all, Jew and Gentile alike. The way of God encompasses the magnificent acts of God, particularly revealed in Christ, while salvation represents the redemptive work found in both the Old and New Testaments. The psalmist fervently expresses his wish for this anticipated time to arrive—when all nations, united under the just reign of the Messiah, will glorify the Lord. With prophetic insight, he envisions the earth—outward nature—already glorified and blessed, as it would be in the days of the Messiah (v. 7). Justice will prevail, and truth will reign over all the earth, according to the prevailing expectations of the Messianic age (Psalms 44:7-8; 71:12; 84:11). The earth shall yield its produce; the prophet sees this future already fulfilled. Although the land remains under a curse and does not yet bear the fruits it was intended to (Rev. 22:2), the psalmist closes with another appeal for Messianic blessings (vv. 7-8).

This prophecy also points to the Mother of God: humanity, represented by the earth, yielded its fruit in the form of the Virgin Mary. While humanity originated from Eve, who introduced death into the world, life springs forth from the Virgin Mary, the New Adam, bringing resurrection and eternal joy. The ladder that Jacob envisioned, reaching from earth to heaven, symbolizes the Blessed Virgin. The divinely-inspired Moses encountered the image of the Mother of God in a burning bush that was not consumed. "Thus the Virgin hath begotten you, and the Virgin hath abideth you," akin to the unburned bush.

The Mother of God stands as the glorious mountain of the Lord, surpassing all mountains and hills, embodying the splendor of both angels and humanity, more esteemed than the Most Honorable Cherubim and the Most Glorious Seraphim. The prophet Daniel depicted a great statue made of gold, silver, bronze, iron, and clay (2:31-35). "And the stone was cut out of the mountain without hands... And the stone that struck the statue became a great mountain and filled the entire earth." The kingdoms of Babylon, Persia, Greece, and Rome attempted to crush our faith, represented by the Lord Jesus Christ, who, having come forth from the Most Pure Virgin, shattered the ancient pagan world and established His Kingdom—the Holy Church.