King James Version
Psalms 67
7 verses with commentary
May God Be Gracious to Us
To the chief Musician on Neginoth, A Psalm or Song. God be merciful unto us, and bless us; and cause his face to shine upon us; Selah. upon: Heb. with
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God be merciful unto us, and bless us; and cause his face to shine upon us; Selah. This opening prayer draws heavily from the Aaronic blessing (Numbers 6:24-26), requesting divine favor that extends beyond Israel to all nations. "God be merciful" (Elohim yechanenu, אֱלֹהִים יְחָנֵּנוּ) uses the verb chanan (חָנַן), meaning to be gracious, show favor, have mercy. The imperfect tense suggests ongoing petition: "may God be gracious to us, continually show mercy." This isn't claiming earned favor but requesting gracious kindness from the God who delights to show mercy.
The word chanan appears in the Aaronic blessing: "The LORD bless thee...and be gracious unto thee" (Numbers 6:25). It emphasizes God's unmerited favor, His disposition to bless not because recipients deserve it but because He is gracious by nature. The psalm begins with acknowledging need for divine grace—appropriate starting point for all worship and prayer. Without God's mercy, humanity has no hope; with His mercy, all needs are met.
"And bless us" (vivarekenu, וִיבָרֲכֵנוּ) requests divine blessing. Barak (בָּרַךְ) means to bless, enrich, cause to prosper. Throughout Scripture, God's blessing encompasses material provision, spiritual vitality, relational harmony, and ultimate flourishing. The repeated "us" (plural) indicates corporate prayer—Israel praying collectively for national blessing. Yet verse 2 reveals the missionary purpose: Israel requests blessing not for selfish enjoyment but so nations might know God's ways. This reflects Abrahamic covenant: "I will bless thee...and thou shalt be a blessing" (Genesis 12:2). Blessing received becomes blessing shared.
"Cause his face to shine upon us" (ya'er panav itanu, יָאֵר פָּנָיו אִתָּנוּ) again echoes the Aaronic blessing: "The LORD make his face shine upon thee" (Numbers 6:25). The face represents personal presence and favor. When someone's face shines toward you, they look favorably upon you, are pleased with you, give you their attention and approval. God's shining face indicates divine pleasure, acceptance, and blessing. Conversely, God hiding His face indicates judgment or displeasure (Psalm 27:9, 44:24, 69:17, 88:14, 102:2, 143:7). This request seeks God's favorable presence, His pleasure, His attentive care focused on His people.
The imagery of shining face connects to the sun bringing light, warmth, and life. God's face shining produces spiritual illumination, warmth of relationship, and vitality of life. It recalls the Messiah as light of the world (John 8:12), the Aaronic blessing's fulfillment in Christ whose face shines with glory (Matthew 17:2, Revelation 1:16). The request anticipates Revelation 22:4 where God's servants "shall see his face" in eternal fellowship.
The word chanan appears in the Aaronic blessing: "The LORD bless thee...and be gracious unto thee" (Numbers 6:25). It emphasizes God's unmerited favor, His disposition to bless not because recipients deserve it but because He is gracious by nature. The psalm begins with acknowledging need for divine grace—appropriate starting point for all worship and prayer. Without God's mercy, humanity has no hope; with His mercy, all needs are met.
"And bless us" (vivarekenu, וִיבָרֲכֵנוּ) requests divine blessing. Barak (בָּרַךְ) means to bless, enrich, cause to prosper. Throughout Scripture, God's blessing encompasses material provision, spiritual vitality, relational harmony, and ultimate flourishing. The repeated "us" (plural) indicates corporate prayer—Israel praying collectively for national blessing. Yet verse 2 reveals the missionary purpose: Israel requests blessing not for selfish enjoyment but so nations might know God's ways. This reflects Abrahamic covenant: "I will bless thee...and thou shalt be a blessing" (Genesis 12:2). Blessing received becomes blessing shared.
"Cause his face to shine upon us" (ya'er panav itanu, יָאֵר פָּנָיו אִתָּנוּ) again echoes the Aaronic blessing: "The LORD make his face shine upon thee" (Numbers 6:25). The face represents personal presence and favor. When someone's face shines toward you, they look favorably upon you, are pleased with you, give you their attention and approval. God's shining face indicates divine pleasure, acceptance, and blessing. Conversely, God hiding His face indicates judgment or displeasure (Psalm 27:9, 44:24, 69:17, 88:14, 102:2, 143:7). This request seeks God's favorable presence, His pleasure, His attentive care focused on His people.
The imagery of shining face connects to the sun bringing light, warmth, and life. God's face shining produces spiritual illumination, warmth of relationship, and vitality of life. It recalls the Messiah as light of the world (John 8:12), the Aaronic blessing's fulfillment in Christ whose face shines with glory (Matthew 17:2, Revelation 1:16). The request anticipates Revelation 22:4 where God's servants "shall see his face" in eternal fellowship.
That thy way may be known upon earth, thy saving health among all nations.
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That thy way may be known upon earth, thy saving health among all nations. This verse reveals the missional purpose behind the blessing requested in verse 1. The word "That" (lada'at, לָדַעַת) indicates purpose or result: "in order that, so that." Israel doesn't request blessing for selfish enjoyment but as instrumental means to accomplish God's global purposes. This establishes theology of blessing: God blesses His people not merely for their benefit but so they become channels of blessing to all nations, fulfilling the Abrahamic covenant (Genesis 12:2-3).
"Thy way" (darkekha, דַּרְכֶּךָ) refers to God's path, manner, character, and purposes. Derek (דֶּרֶךְ) means road, path, journey, way—but also course of life, moral character, and manner of action. God's "way" encompasses His character (righteousness, justice, mercy), His methods (how He acts in history), His commandments (how He instructs humans to live), and His purposes (His plan for creation and redemption). The psalm prays that God's way—His entire revelation of Himself—would be known globally, not just in Israel.
"May be known" (lada'at, לָדַעַת) uses yada (יָדַע), meaning to know intimately, experientially, relationally. This isn't mere intellectual awareness but personal, experiential knowledge involving relationship. The psalm prays that all nations would know God's ways through relationship with Him, not merely hear about Him secondhand. This echoes Jeremiah's new covenant promise: "And they shall teach no more every man his neighbour...saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them" (Jeremiah 31:34).
"Upon earth" (ba'aretz, בָּאָרֶץ) emphasizes geographical universality. Not merely in Israel or among Jews but across all earth—every continent, every culture, every people group. This global vision appears throughout prophetic literature. Isaiah prophesied: "For the earth shall be full of the knowledge of the LORD, as the waters cover the sea" (Isaiah 11:9). Habakkuk echoed: "For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea" (Habakkuk 2:14). The psalm participates in this prophetic hope of universal knowledge of God.
"Thy saving health" (yeshu'atekha, יְשׁוּעָתֶךָ) or "thy salvation" uses yeshuah (יְשׁוּעָה), the word from which Jesus's name (Yeshua) derives. It means salvation, deliverance, rescue, victory, welfare. God's saving health encompasses physical healing, spiritual redemption, national deliverance, and ultimate salvation from sin and death. The phrase indicates more than information about God but experience of His saving power.
"Among all nations" (bekhol-hagoyim, בְּכָל־הַגּוֹיִם) extends the scope to every people group. Goyim (גּוֹיִם) means nations, peoples, Gentiles—all ethnic groups outside Israel. The vision is comprehensive: all nations, all peoples, every ethnicity experiencing God's salvation and knowing His ways. This anticipates the Great Commission (Matthew 28:19—"make disciples of all nations") and Revelation's vision of every tribe, tongue, people, and nation worshiping before God's throne (Revelation 7:9). What Old Testament believers anticipated, New Testament believers participate in fulfilling.
"Thy way" (darkekha, דַּרְכֶּךָ) refers to God's path, manner, character, and purposes. Derek (דֶּרֶךְ) means road, path, journey, way—but also course of life, moral character, and manner of action. God's "way" encompasses His character (righteousness, justice, mercy), His methods (how He acts in history), His commandments (how He instructs humans to live), and His purposes (His plan for creation and redemption). The psalm prays that God's way—His entire revelation of Himself—would be known globally, not just in Israel.
"May be known" (lada'at, לָדַעַת) uses yada (יָדַע), meaning to know intimately, experientially, relationally. This isn't mere intellectual awareness but personal, experiential knowledge involving relationship. The psalm prays that all nations would know God's ways through relationship with Him, not merely hear about Him secondhand. This echoes Jeremiah's new covenant promise: "And they shall teach no more every man his neighbour...saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them" (Jeremiah 31:34).
"Upon earth" (ba'aretz, בָּאָרֶץ) emphasizes geographical universality. Not merely in Israel or among Jews but across all earth—every continent, every culture, every people group. This global vision appears throughout prophetic literature. Isaiah prophesied: "For the earth shall be full of the knowledge of the LORD, as the waters cover the sea" (Isaiah 11:9). Habakkuk echoed: "For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea" (Habakkuk 2:14). The psalm participates in this prophetic hope of universal knowledge of God.
"Thy saving health" (yeshu'atekha, יְשׁוּעָתֶךָ) or "thy salvation" uses yeshuah (יְשׁוּעָה), the word from which Jesus's name (Yeshua) derives. It means salvation, deliverance, rescue, victory, welfare. God's saving health encompasses physical healing, spiritual redemption, national deliverance, and ultimate salvation from sin and death. The phrase indicates more than information about God but experience of His saving power.
"Among all nations" (bekhol-hagoyim, בְּכָל־הַגּוֹיִם) extends the scope to every people group. Goyim (גּוֹיִם) means nations, peoples, Gentiles—all ethnic groups outside Israel. The vision is comprehensive: all nations, all peoples, every ethnicity experiencing God's salvation and knowing His ways. This anticipates the Great Commission (Matthew 28:19—"make disciples of all nations") and Revelation's vision of every tribe, tongue, people, and nation worshiping before God's throne (Revelation 7:9). What Old Testament believers anticipated, New Testament believers participate in fulfilling.
Let the people praise thee, O God; let all the people praise thee.
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The refrain 'Let the people praise thee, O God; let all the people praise thee' emphasizes universal worship as God's ultimate purpose for creation. The repetition underscores urgency and comprehensiveness—not some peoples, but ALL peoples. This anticipates the Great Commission (Matthew 28:19) and Revelation's vision of every tribe, tongue, and nation worshiping the Lamb. God's glory among all nations is not an optional addendum but central to His redemptive plan.
O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah. govern: Heb. lead
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The call for nations to 'be glad and sing for joy' grounds joy in God's character as righteous judge and shepherd. 'Thou shalt judge the people righteously' promises impartial justice—God shows no favoritism based on nationality, wealth, or status (Deuteronomy 10:17). 'Govern the nations upon earth' asserts God's sovereign rule over all political powers. This provides comfort to the oppressed and warning to oppressors: ultimate justice comes from God's throne, not human courts.
Let the people praise thee, O God; let all the people praise thee.
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The repetition of this refrain (identical to verse 3) serves as liturgical emphasis, inviting congregational response. In Hebrew poetry, repetition intensifies meaning rather than merely restating it. This pattern creates a rhythm of prayer (blessing, vv. 1-2), theology (God's character, v. 4), and doxology (praise, vv. 3, 5). The structure teaches that right doctrine leads to right worship—understanding God's attributes prompts praise.
Then shall the earth yield her increase; and God, even our own God, shall bless us.
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Then shall the earth yield her increase; and God, even our own God, shall bless us. This verse connects divine blessing with agricultural prosperity, linking spiritual realities to physical provision. "Then" (az, אָז) indicates temporal sequence or logical consequence—after the conditions described in previous verses are met (nations praising God, peoples being glad), then earth yields increase. Some interpret this as covenant blessing: when nations worship God, earth prospers. Others see it as simple statement that God's people experiencing harvest naturally leads to thanksgiving and global witness.
"Shall the earth yield her increase" (eretz natanah yevulah, אֶרֶץ נָתְנָה יְבוּלָהּ) uses natan (נָתַן), meaning to give, grant, yield. Yevul (יְבוּל) means produce, crop, harvest. The earth giving its increase indicates successful agricultural production—crops growing, fruit ripening, harvests plentiful. For agricultural societies, this represented fundamental security and prosperity. Crop failure meant famine; abundant harvest meant celebration. The psalm sees earth's fruitfulness as divine blessing, not mere natural occurrence or human achievement.
This connects to creation theology and covenant promises. Genesis 1-2 describes earth designed to produce abundantly ("Be fruitful and multiply," Genesis 1:28). Sin introduced thorns, thistles, and toil (Genesis 3:17-19), but redemption promises restoration. Leviticus 26:3-5 promises covenant blessings including land yielding increase if Israel obeys. Deuteronomy 28:1-14 similarly promises agricultural prosperity for obedience. The prophets envisioned messianic age with unprecedented agricultural abundance (Amos 9:13—"the plowman shall overtake the reaper"). This verse participates in that hope—God blessing His people with material provision as part of comprehensive salvation.
"And God, even our own God" (yevarekenu Elohim, Eloheinu, יְבָרֲכֵנוּ אֱלֹהִים אֱלֹהֵינוּ) emphasizes personal relationship through repetition and the possessive "our own." Eloheinu (אֱלֹהֵינוּ) means "our God"—not distant deity but covenant God in relationship with His people. The emphatic structure ("God, even our own God") stresses intimacy and assurance. This isn't generic deity but the God who has bound Himself to His people in covenant relationship. The God who blessed Abraham, delivered Israel from Egypt, gave them the land, established David's throne, and promised redemption—THIS God, our God, shall bless us.
"Shall bless us" (yevarekenu, יְבָרֲכֵנוּ) concludes with confident expectation of divine blessing. The imperfect tense suggests ongoing, continuous blessing. This creates inclusio with verse 1's prayer for blessing—what was requested is now confidently expected. The psalm moves from petition (v.1, "bless us") to confident affirmation (v.6, "shall bless us"), demonstrating faith's progression from asking to trusting. The psalm teaches believers to pray confidently for God's blessing, knowing He delights to bless His people not for their consumption but for global mission—so all nations know His ways and salvation.
"Shall the earth yield her increase" (eretz natanah yevulah, אֶרֶץ נָתְנָה יְבוּלָהּ) uses natan (נָתַן), meaning to give, grant, yield. Yevul (יְבוּל) means produce, crop, harvest. The earth giving its increase indicates successful agricultural production—crops growing, fruit ripening, harvests plentiful. For agricultural societies, this represented fundamental security and prosperity. Crop failure meant famine; abundant harvest meant celebration. The psalm sees earth's fruitfulness as divine blessing, not mere natural occurrence or human achievement.
This connects to creation theology and covenant promises. Genesis 1-2 describes earth designed to produce abundantly ("Be fruitful and multiply," Genesis 1:28). Sin introduced thorns, thistles, and toil (Genesis 3:17-19), but redemption promises restoration. Leviticus 26:3-5 promises covenant blessings including land yielding increase if Israel obeys. Deuteronomy 28:1-14 similarly promises agricultural prosperity for obedience. The prophets envisioned messianic age with unprecedented agricultural abundance (Amos 9:13—"the plowman shall overtake the reaper"). This verse participates in that hope—God blessing His people with material provision as part of comprehensive salvation.
"And God, even our own God" (yevarekenu Elohim, Eloheinu, יְבָרֲכֵנוּ אֱלֹהִים אֱלֹהֵינוּ) emphasizes personal relationship through repetition and the possessive "our own." Eloheinu (אֱלֹהֵינוּ) means "our God"—not distant deity but covenant God in relationship with His people. The emphatic structure ("God, even our own God") stresses intimacy and assurance. This isn't generic deity but the God who has bound Himself to His people in covenant relationship. The God who blessed Abraham, delivered Israel from Egypt, gave them the land, established David's throne, and promised redemption—THIS God, our God, shall bless us.
"Shall bless us" (yevarekenu, יְבָרֲכֵנוּ) concludes with confident expectation of divine blessing. The imperfect tense suggests ongoing, continuous blessing. This creates inclusio with verse 1's prayer for blessing—what was requested is now confidently expected. The psalm moves from petition (v.1, "bless us") to confident affirmation (v.6, "shall bless us"), demonstrating faith's progression from asking to trusting. The psalm teaches believers to pray confidently for God's blessing, knowing He delights to bless His people not for their consumption but for global mission—so all nations know His ways and salvation.
God shall bless us; and all the ends of the earth shall fear him.
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God shall bless us; and all the ends of the earth shall fear him. This concluding verse summarizes the psalm's dual themes: divine blessing and universal worship. The repetition of "God shall bless us" (also in v.6) emphasizes certainty. What was prayed for in verse 1 ("God be merciful unto us, and bless us") is now confidently affirmed—God will bless, shall bless, certainly blesses His people. The movement from petition to affirmation reflects faith's progression from requesting to trusting, from asking to confident expectation based on God's character and promises.
"God shall bless us" (yevarekenu Elohim, יְבָרֲכֵנוּ אֱלֹהִים) uses Elohim, emphasizing God's power and majesty. This is the Creator God of Genesis 1 who spoke worlds into existence. That this almighty God blesses His people is remarkable grace. Blessing from omnipotent deity isn't mere well-wishing but effective, powerful, transformative bestowal of favor that accomplishes what it intends. When God blesses, circumstances change, needs are met, lives are transformed, and purposes are fulfilled. God's blessing isn't empty religious sentiment but active divine intervention producing real results.
The psalm's structure creates cause-and-effect relationship between Israel's blessing and nations' worship. Verse 1 prays for blessing so that (v.2) God's ways be known among nations. Verses 3-5 call nations to praise God. Verse 6 affirms earth yielding increase and God blessing. Verse 7 concludes: God shall bless us, and therefore all earth's ends shall fear Him. Israel's blessing serves missionary purpose—demonstrating God's character, displaying His faithfulness, attracting nations to worship Him. This fulfills Abrahamic covenant: blessed to be a blessing, so all earth's families receive blessing (Genesis 12:2-3).
"And all the ends of the earth" (vekhol-afsiy-aretz, וְכָל־אַפְסֵי־אָרֶץ) uses afes (אֶפֶס), meaning end, extremity, boundary. The phrase indicates earth's farthest reaches, most remote regions, ultimate boundaries. Geographically comprehensive, it includes every location, every culture, every people group—none excluded, none too distant, none unreachable. This universal scope appears throughout prophetic literature (Psalm 22:27, 98:3, Isaiah 45:22, 52:10) and anticipates the Great Commission's global mandate (Matthew 28:19, Acts 1:8—"unto the uttermost part of the earth").
"Shall fear him" (yire'u oto, יִירְאוּ אֹתוֹ) uses yare (יָרֵא), meaning to fear, reverence, worship, be in awe. This isn't terror that paralyzes but reverential awe that produces worship and obedience. When nations witness God's blessing on His people—His faithfulness, provision, salvation, and power—proper response is fear/reverence, recognizing divine authority and submitting in worship. This fear is beginning of wisdom (Proverbs 9:10), foundation of right relationship with God, appropriate posture before holy, almighty Creator.
The verse's conclusion creates perfect symmetry: the psalm begins with prayer for God's blessing and His face shining on His people (v.1), and concludes with confident affirmation that God will bless and all earth will fear/worship Him (v.7). What starts as petition ends as proclamation. What begins with Israel's need culminates in universal worship. This movement from particular to universal, from Israel's blessing to nations' worship, captures biblical salvation history—God choosing one people to bless all peoples, particular election serving universal redemption, Israel as firstfruits of harvest including all nations.
"God shall bless us" (yevarekenu Elohim, יְבָרֲכֵנוּ אֱלֹהִים) uses Elohim, emphasizing God's power and majesty. This is the Creator God of Genesis 1 who spoke worlds into existence. That this almighty God blesses His people is remarkable grace. Blessing from omnipotent deity isn't mere well-wishing but effective, powerful, transformative bestowal of favor that accomplishes what it intends. When God blesses, circumstances change, needs are met, lives are transformed, and purposes are fulfilled. God's blessing isn't empty religious sentiment but active divine intervention producing real results.
The psalm's structure creates cause-and-effect relationship between Israel's blessing and nations' worship. Verse 1 prays for blessing so that (v.2) God's ways be known among nations. Verses 3-5 call nations to praise God. Verse 6 affirms earth yielding increase and God blessing. Verse 7 concludes: God shall bless us, and therefore all earth's ends shall fear Him. Israel's blessing serves missionary purpose—demonstrating God's character, displaying His faithfulness, attracting nations to worship Him. This fulfills Abrahamic covenant: blessed to be a blessing, so all earth's families receive blessing (Genesis 12:2-3).
"And all the ends of the earth" (vekhol-afsiy-aretz, וְכָל־אַפְסֵי־אָרֶץ) uses afes (אֶפֶס), meaning end, extremity, boundary. The phrase indicates earth's farthest reaches, most remote regions, ultimate boundaries. Geographically comprehensive, it includes every location, every culture, every people group—none excluded, none too distant, none unreachable. This universal scope appears throughout prophetic literature (Psalm 22:27, 98:3, Isaiah 45:22, 52:10) and anticipates the Great Commission's global mandate (Matthew 28:19, Acts 1:8—"unto the uttermost part of the earth").
"Shall fear him" (yire'u oto, יִירְאוּ אֹתוֹ) uses yare (יָרֵא), meaning to fear, reverence, worship, be in awe. This isn't terror that paralyzes but reverential awe that produces worship and obedience. When nations witness God's blessing on His people—His faithfulness, provision, salvation, and power—proper response is fear/reverence, recognizing divine authority and submitting in worship. This fear is beginning of wisdom (Proverbs 9:10), foundation of right relationship with God, appropriate posture before holy, almighty Creator.
The verse's conclusion creates perfect symmetry: the psalm begins with prayer for God's blessing and His face shining on His people (v.1), and concludes with confident affirmation that God will bless and all earth will fear/worship Him (v.7). What starts as petition ends as proclamation. What begins with Israel's need culminates in universal worship. This movement from particular to universal, from Israel's blessing to nations' worship, captures biblical salvation history—God choosing one people to bless all peoples, particular election serving universal redemption, Israel as firstfruits of harvest including all nations.