Psalm 67 (66):7Meaning & Commentary from the Church Fathers

After this declaration of the mighty and pouring God, let’s consider something from the Gospel. Observe how a notorious woman from the city entered an unfamiliar house, not invited by her master but drawn by Him who called her; (Luke 7:37) called not through words, but by grace. The penitent woman understood there was a place where her Healer was dining. She entered as a sinner; she dared not approach except to His feet: she wept at His feet, washing them with her tears, drying them with her hair, anointing Him with precious ointment. Why is this surprising? The earth has produced its fruit. I affirm that this occurred because the Lord spoke there with His mouth; what we read in the Gospel truly took place; and through His outpouring, via the apostles’ messages and their proclamation of the truth, the earth abundantly yielded its harvest, filling the entire world. The first fruits of the earth were in Jerusalem. This marked the beginning of the Church: the Holy Spirit descended there, filling the holy ones gathered in unity; miracles were performed, and those present spoke in various tongues. They were filled with God's Spirit, and those in attendance were transformed, reverently embracing the divine rain, and through their confessions bore such fruit that they shared their possessions, distributing to those in need, so that no one considered anything their own, but all things were shared among them, joining together in one heart and one soul in God. (Acts 4:32) The blood they shed has been forgiven; the Lord has granted them grace, enabling them to also partake in that which they once shed. The harvest in that place was abundant: the earth produced its fruit, rich and of the finest quality. Shall the earth alone yield its harvest?

Observe what He Himself proclaims: 'Unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain' (John 12:24). 'The earth yielded its harvest,' providing the grain of wheat: this grain fell into the ground and died, thus it produces an abundant harvest. It produces many kernels in the ear; that which fell alone brought forth many seeds. For the grain of wheat fell into the ground, and nourishing bread arose. 'The earth yielded its harvest.' Consequently, 'Let the nations praise Thee, O God; let all nations praise Thee: the earth hath yielded her harvest.' And what is that harvest? 'God bless us, O God our God; let God bless us' (Psalm 66:7-8).

However, it seems that the generous harvest, if indeed it was the catalyst for the psalm's composition, would have been referenced more prominently rather than briefly mentioned (v. 7). It could be argued that for the psalmist, the conversion of the Gentiles was the central theme, prompting the secondary mention of the transformation of nature that he anticipated would follow the renewal of mankind.

The psalmist earnestly asks God to make His mercy known so that the Gentiles would also come to believe in Him through this revelation (vv. 2-3). Verse 2 clearly alludes to the blessings given by Moses (Num. 6ff.), yet this cannot refer to a priestly blessing in the Tabernacle, as those words in the Pentateuch were specifically articulated in the blessings. The knowledge referred to here connects to the Hebrew term ‘Know’ (του γνωναι), signifying that God's ways might become known to all, both Jew and Gentile. The ways of God reflect His magnificent acts, especially as revealed in Christ. Salvation encompasses the work of redemption found in both the Old and New Testaments. The psalmist expresses his deep longing for the arrival of the time when all nations, gathered under the righteous reign of the Messiah, will exalt the Lord. With prophetic insight, he envisions the earth—outward creation—already glorified and blessed, akin to the days of the Messiah (v. 7).

He anticipates a time when justice will prevail, as it was universally expected in the days of the Messiah—under His reign, truth and righteousness will rule over the earth (cf. Ps. 44:7-8; 71:12; 84:11). The earth will indeed yield its expected produce; the prophet foresees a future that is already fulfilled. Currently, the land, still under a curse, does not produce as it should fulfill its divine purpose (Apoc. 22:2). The psalm ends with another earnest appeal for Messianic blessings (vv. 7-8).

This prophecy also speaks of the Theotokos: humanity, represented by the earth, bore the fruit of the Virgin Mary. Eve was the origin of humanity's fall into death, while the Virgin Mary brings forth life, the New Adam, Resurrection, and eternal joy. The ladder seen by the patriarch Jacob on his journey to Mesopotamia symbolizes the Blessed Virgin, bridging earth to heaven. The divine seer Moses encountered a vision of the Theotokos in a burning bush that was not consumed, affirming, “Thus the Virgin hath begotten you, and the Virgin abideth you,” akin to that miraculous bush.

The Mother of God is the exalted mountain of the Lord, surpassing all mountains and hills, and is the radiant glory of angels, the Most Honorable Cherubim, and the Most Glorious Seraphim. The prophet Daniel depicted a colossal statue made of gold, silver, bronze, iron, and clay (Daniel 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 whole earth.” This refers to the empires of Babylon, Medo-Persia, Macedonia, and Rome that attempted to crush the stone of our faith, the Lord Jesus Christ, who, born of the Most Pure Virgin, shattered the ancient pagan world and unveiled His Kingdom—the Holy Church.