Psalm 67 (66):8Meaning & Commentary from the Church Fathers

It is not stated: “Let all the ends of the earth love Him,” for “perfect love casts out fear” (1 John 4:18). To fear is characteristic of those who are new in faith, while love is a mark of maturity. Those who still fear are at the beginning of their journey and do not yet possess complete faith. However, for those who love God, all things work together for good. This small phrase may seem straightforward and simple, yet let us explore it and discover the profound mystery within its plain words. Let us delve into what it conceals: “to them that love God all things work together for good” (Rom. 8:28). Job, the righteous man, faced great trials; he lost his children, his home was destroyed, and he lost everything in an instant: he was no longer a father or a master. His body was stripped bare, save for his tongue, the only part left that could speak out against God. Observe the accuser, Satan. “From the sole of his foot to the crown of his head, he afflicted him with a dreadful disease” (Job 2:7), possibly elephantiasis. Job's body was plagued, but his tongue remained intact so he could raise accusations against the Almighty. “In all this, Job did not sin with his lips” (Job 2:10). Consider the intensity of the trial and the depth of his virtue. Reflect on the apostle's statement, “to them that love God all things work together for good.” In the moment of losing his wealth and his children, Job perceived it as a calamity. Yet, because of his love for the Lord, the afflictions he suffered ultimately served his good. The pain of the worms in his body was to prepare a heavenly crown for him. Before his trial, God did not speak to him; after the trial, God approached him and engaged him as a friend does with a friend. Let tribulations and all manner of suffering come, provided that afterwards, Christ draws near. We may have strayed from the psalm, but our discussion is fruitful, for we have stated, “And let all the ends of the earth fear Him,” and noted that fear is the first step, while love is the highest achievement, further supported by the apostle’s affirmation that “to them that love the Lord all things work together for good.” “And let all the ends of the earth fear Him.” Not just Judea, but all the far reaches of the earth. Symbolically, this refers to those at the very edge—not the center—but those who are distant, who have departed from earthly concerns and are striving to ascend to heaven. Therefore, let us echo what the apostles proclaimed at the beginning and affirm at the end, “O God, have mercy on us, and bless us: shine Your face upon us, and grant us Your mercy.”

Thus, the conclusion of the psalm calls not just upon the Jewish people, but urges all of humanity to cultivate a fear of God, teaching that our God is indeed the one who has accomplished salvation for all who believe. Yet, let the wicked heretics feel shame, who fail to acknowledge that God Himself is from God, the only begotten of the Father, the eternal Son, who in the latter days was steadfastly made Son of man for the redemption of humanity.

He then illustrates how one may receive God’s blessing: and let all the corners of the earth revere Him. For he who holds the divine laws in esteem and fears the coming judgment pleases God by adhering to them; and gaining God’s favor leads to blessings.

2) and also seeks the dissemination of true knowledge of God among the Gentiles.

However, it appears to us that if this plentiful harvest had indeed been the direct catalyst for writing the psalm, it would have been more than a passing reference (v. 7); rather, it seems that the conversion of the Gentiles is the psalmist's central focus, leading to a mention of the transformation of nature as a subsequent effect of the transformation of humanity. The psalmist implores God to manifest His mercy so that the Gentiles may come to believe in Him through this revelation (vv. 2-3).

Verse 2 notably alludes to the blessings pronounced by Moses (Num. 6ff.), yet it could not have been articulated by the priest in the Tabernacle, as those words from the Pentateuch were specifically given in the context of blessings. The knowledge referred to encompasses divine understanding (the Hebrew term used) and the revelation of God's ways, extending to all people, Jew and Gentile alike. The divine path signifies the mighty acts of God, particularly revealed through Christ, while salvation encompasses the works of deliverance found in both the Old and New Testaments.

The psalmist fervently wishes for this blessed time to arrive when all nations, united under the just reign of the Messiah, shall glorify the Lord. With prophetic insight, he envisions the earth itself — the created world — already adorned and blessed as would be appropriate in the days of the Messiah (v. 7). Righteous judgment will prevail among mankind; according to the prevailing hopes of the Messianic era, His sovereign rule will establish truth and justice throughout the earth (Psalms 44:7-8; 71:12; 84:11). The psalmist sees a future that is already fulfilled as the land under a curse is expected to yield its rightful produce (Apoc. 22:2) and closes with another earnest appeal for Messianic blessings (vv. 7-8).

This passage also contains a prophecy concerning the Mother of God: humanity, represented by the earth, bore its fruit in the Virgin Mary. From Eve originated the human race, and through her, death entered the world. However, through the Virgin Mary came life, the New Adam, the Resurrection, and eternal joy. The ladder seen by Jacob on his journey to Mesopotamia, reaching from earth to heaven, is transformed in the Blessed Virgin. God-seer Moses beheld the figure of the Mother of God in a burning bush, miraculously not consumed. “Thus the Virgin hath begotten you, and the Virgin hath abideth you,” like the bush that was not burnt.

The Mother of God is the resplendent mountain of the Lord, surpassing all mountains and hills, embodying the glory of angels and humanity, exceeding even the Most Honored Cherubim and Most Glorious Seraphim. The prophet Daniel spoke of a great statue composed of gold, silver, bronze, iron, and clay (2:31-35). “And the stone was cut out without hands… and the stone that struck the statue became a great mountain that filled the whole earth.” Through the kingdoms of Babylon, the Medes and Persians, Macedonia, and Rome, the stone of our faith—our Lord Jesus Christ, born from the Most Pure Virgin—overcame the ancient pagan world and established His Kingdom, the Holy Church.