psalm 67.

III. Genre-specific Features of the Passage

As identified by the introduction Psalm 67 is directed toward the choir director and specifically with the accompaniment of stringed instruments. This psalm can be seen as a song of thanksgiving depending upon the understanding of verse 6. If verse six is understood as being in past tense, “The earth yields its crops,” then this could be viewed as a psalm of thanksgiving to be sung after a full harvest. However, many of the word tenses remain in the future tense, thus suggesting of something yet to be attained. Various translations of verse 6 maintain the idea of something yet to occur by the inclusion of ‘then’ prior to ‘the earth yields its harvests.’ This is contrasted to the NASB which states, “The earth has yielded its produce” which suggests a harvest of plenty has already been obtained. If the harvest is understood as already occurring, then this song could be viewed as a song of thanksgiving sung after a plentiful harvest. However, if it’s not the past tense then perhaps this psalm is communicating a different idea. The Hebrew verb here is in the past tense and thus best translated as the NASB: “has yielded her increase.” However, within the context of the entire passage various scholars understand this to also be viewed as a future event. Therefore this psalm can be seen as a community hymn of praise as it calls the Israelites to praise their God (Ps. 67:1), follows with description of certain praiseworthy attributes of God, (Ps. 67:1-2, 4, 5), and ends with a recapitulation of praise (Ps. 67:6-7). This Psalm reflects upon a promise given to the Israelites in Leviticus 26:3-4: “If you walk in my statutes and are sure to obey my commandments, I will give you your rains in their time so that the land will give its yield and the trees of the field will produce their fruit.” While this Psalm isn’t expressing thanksgiving for a specific Harvest, it is a prayer to invoke remembrance to the promise that God will bless the peoples as they obey His commands.
The Psalm can be split into five different parts which ultimately mirror each other portraying the chiastic form of ABCB’A’. The first and last sections of the chiastic structure contain a prayer for God’s blessing and then a statement of the effects of this prayer upon the earth. The first section, A, is a couplet and begins with a prayer, “May God be gracious to us and bless us,” which results in the effect, “that your ways may be known on earth.” Section A’ is a triplet with the outer lines describing the effect, “all the ends of the earth will fear him,” while the central line is the cry for God’s blessing. Section B and B’ are synonymous, “May the peoples praise you, O God; may all the peoples praise you,” and are sometimes seen as the refrain of the hymn. This couplet contains supporting parallelism as the word, ‘all’ is added for emphasis in the second line of the refrain. It amplifies and intensifies the idea of all nations and peoples praising God. It also strengthens the idea God is worthy of praise. Within the Hebrew text the repetition is even more evident: “Mlk Myme Kwdwy Myhal Myme Kwdwy” (67:3). It’s not satisfactory that a few people praise God, but the prayer expresses desire for all peoples to the ends of the earth would fear Him. Different terms used in different sections of this psalm enhance the chiastic structure. Elohim is not used in part C, but is found in the surrounding stanzas ABB’A’. Similarly, “earth” is found in C, but not in the surrounding stanzas.1
The idea of different people groups or nations is expressed in two different ways in this passage. The first is the Hebrew word, “’am,” translated as peoples within most texts. The second is the term “leh-ome' translated as ‘nation.’ The interchange of these words enhance the chiastic structure as “’am” appears within the refrain of the psalm (vs. 3, 5) and “leh-ome’” is used once in the opening and twice in between “’am.” Thus, two different words with similar meaning are used seven different times throughout the text. This magnifies the repletion found in verse 3 and 5. But also stresses the importance of all peoples in the earth be included within this prayer. It’s not simply a prayer for the chosen people of Israel, but a missional prayer for nations surrounding the Israelites.

IV. Historical and Cultural Settings of Passage

It is uncertain when this psalm was written or used. Some advocate that it was used during a harvest festival to offer thanks for God’s provision. Within ancient times the result of a harvest was indication of the approval or anger of the gods. A good harvest would be a good omen, while a poor harvest would often point to a sin within the community. Throughout the Old Testament God reaffirms this idea of obedience to result in blessing, while disobedience equals a curse. Deuteronomy 28:1-4 outlines this ideology:
“If you fully obey the LORD your God and carefully follow all his commands I give you today, the LORD your God will set you high above all the nations on earth. All these blessings will come upon you and accompany you if you obey the LORD your God: You will be blessed in the city and blessed in the country. The fruit of your womb will be blessed, and the crops of your land and the young of your livestock—the calves of your herds and the lambs of your flocks.”
It was understood that a plentiful harvest would be seen as a favor or approving god.

V. Original Audience of Passage

The introduction states this psalm, or song, is for the choir director with use of stringed instruments. Fifty-five of the psalms are addressed to the choirmaster as is Hab. 3:19. This means that the psalm was meant, or created, for use by the choirmaster or chief musician. Usually not implying the choirmaster had written the piece, but he was the one to develop the piece musically and direct the performance.

VI. Original Purpose/Function of Passage

Anderson suggests this hymn could have been sung by the whole community at the end of the agriculture year during the Harvest Festival . But this remains in question because one would assume thanks to be given to what was received and yet the text ends with, “May God bless us,” as if in anticipation of blessings to come. But perhaps thanks is not only given to what was harvested, but for the upcoming year. The harvest does not seem to be emphasized much within this passage as the idea of the harvest is only found within verse 6 of the text. The harvest seems to simply be a means in which God’s blessing is tangibly understood by the Israelite people. In Leviticus 26:3-4 the Lord is giving commandments to the Israelite peoples who have just been freed from slavery in Egypt. The Lord states, “If you walk in my statutes and are sure to obey my commandments, I will give you your rains in their time so that the land will give its yield and the trees of the field will produce their fruit” (Leviticus 26:3-4). Therefore if the Israelites keep the commands then God will provide rain resulting in a fruitful harvest. In Numbers 6:24-25 the Lord addresses Aaron and the priesthood as they are representations of God’s character. “Speak to Aaron and to his sons, saying, ‘Thus you shall bless the sons of Israel. You shall say to them: The Lord bless you, and keep you; the Lord make His face shine on you, and be gracious to you; the Lord lift up his countenance on you, and give you peace.’ So they shall invoke My name on the sons of Israel, and I then will bless them” (Numbers 6:23-27). This Psalm exemplifies how the Israelites viewed themselves as the agent for God’s name to be known throughout all peoples just as the priests were to call upon the name of the Lord invoking divine blessing upon the Israelite people. This psalm caused the Israelite people to remember they were blessed by God so his name would be known. It reminds the Israelites they are to be a light to the world. Just as Abraham was chosen by God to be blessed, so were his descendants. In Genesis 12:2-3 God tells Abraham: “And I will make you a great nation, and I will bless you, and make your name great; and so you shall be a blessing; and I will bless those who bless you, and the one curses you I will curse. And in you all the families of the earth will be blessed.” This psalm identifies that the descendents of Abraham are to be the ones in which God’s blessing will extend to other nations.

VII. Main Points of Passage

This passage exemplifies a hymn of praise to God, but also supplication. It’s a prayer which ascribes different attributes to God such as graciousness and justice, but the ultimate purpose of this prayer is for these attributes to be known throughout all nations and ‘the ends of the earth would fear him’ (Ps. 67:7). The phrase, “May the peoples praise you, o God; May all the peoples praise you,” is repeated within the seven verses. The ‘us’ within the first two lines refers directly to God’s chosen people the Israelites. The psalmist is asking God to be gracious and to bless them. This request for blessing can be seen as the cause, while the effect outlined in verse 2 is the emphasis of the psalmist, “That your way may be known on the earth, your salvation among all nations.” The psalmist isn’t as concerned with the blessings received from God, but that all peoples would fear him. A tangible way people understood blessing in those times were evidenced by the harvest. Therefore the psalmist states, “Then the land will yield its harvest” understood in the future tense because an abundant crop is evidence of God’s favor and blessing. But this blessing will not simply be for the enjoyment of the chosen people, but as the opportunity for other nations to recognize the gracious and just God in which the Israelites worship. The emphasis is not upon the harvest, but upon God’s salvation being known throughout the world.

VIII. Sources

Anderson. The New Century Bible Commentary: Psalms (1-72)
International Standard Bible Encyclopedia. (Article: Curse). www.bible-history.com.
www.netbible.com. (Psalm 67), different translations.
Lund, Nils. Chiasmus In the New Testament: A Study in the Form and Function of Chiastic Structures


IX. Application

Blessed to be a blessing is the take away message of this passage. The promise God makes with Abraham as outlined in Genesis 12:3, “and in you all the families of the earth will be blessed,” expresses how God’s name will spread throughout all peoples. This psalm indicates how the blessings the Israelites may receive, which in those times were often identified through plentiful harvests, were not simply for their enjoyment. But these blessings were to be a source which caused, “all the peoples” to praise God. This prayer asked that because of the blessings which God bestowed upon them other nations would ultimately fear God or give God due reverence. In the same way those who have been grafted into the covenant given to Abraham (Romans 4) should see the blessings bestowed upon them as a means to bless and make God’s name and salvation known throughout the earth. Our prayers should not simply seek for God’s blessing, but our desire should stem from God’s desire which is for his salvation to be known throughout all peoples as seen from the unfolding of God’s plan of salvation through the Abrahamic covenant and the Aaronic blessing.