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1 God be merciful unto us, and bless us; and cause his face to shine upon us; Selah. 2 That thy way may be known upon earth, thy saving health among all nations. 3 Let the people praise thee, O God; let all the people praise thee. 4 O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah. 5 Let the people praise thee, O God; let all the people praise thee. 6 Then shall the earth yield her increase; and God, even our own God, shall bless us. 7 God shall bless us; and all the ends of the earth shall fear him.
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[AD 430] Augustine of Hippo on Psalms 67:1
Your Love remembers, that in two Psalms, which have been already treated of, we have stirred up our soul to bless the Lord, and with godly chant have said, "Bless thou, O my soul, the Lord." If therefore we have stirred up our soul in those Psalms to bless the Lord, in this Psalm is well said, "May God have pity on us, and bless us" [Psalm 67:1]. Let our soul bless the Lord, and let God bless us. When God blesses us, we grow, and when we bless the Lord, we grow, to us both are profitable. He is not increased by our blessing, nor is He lessened by our cursing. He that curses the Lord, is himself lessened: he that blesses the Lord, is himself increased. First, there is in us the blessing of the Lord, and the consequence is that we also bless the Lord. That is the rain, this the fruit. Therefore there is rendered as it were fruit to God the Husbandman, raining upon and tilling us. Let us chant these words with no barren devotion, with no empty voice, but with true heart. For most evidently God the Father has been called a Husbandman. [John 15:1] The Apostle says, "God's husbandry you are, God's building you are." [1 Corinthians 3:9] In things visible of this world, the vine is not a building, and a building is not a vineyard: but we are the vineyard of the Lord, because He tills us for fruit; the building of God we are, since He who tills us, dwells in us. And what says the same Apostle? "I have planted, Apollos has watered, but the increase God has given. Therefore neither he that plants is anything, nor he that waters, but He that gives the increase, even God." [1 Corinthians 3:6-7] He it is therefore that gives the increase. Are those perchance the husbandmen? For a husbandman he is called that plants, that waters: but the Apostle has said, "I have planted, Apollos has watered." Do we enquire whence himself has done this? The Apostle makes answer, "Yet not I, but the Grace of God with me." [1 Corinthians 15:10] Therefore wherever thou turn you, whether through Angels, you will find God your Husbandman; whether through Prophets, the Same is your Husbandman; whether through Apostles, the very Same acknowledge to be your Husbandman. What then of us? Perchance we are the labourers of that Husbandman, and this too with powers imparted by Himself, and by Grace granted by Himself....

Source: Exposition on Psalm 67
[AD 430] Augustine of Hippo on Psalms 67:1-2
This, I say, is the universal way for the deliverance of believers, concerning which the faithful Abraham received the divine assurance, “In thy seed shall all nations be blessed.” He, indeed, was by birth a Chaldaean; but, that he might receive these great promises, and that there might be propagated from him a seed “disposed by angels in the hand of a Mediator,” in whom this universal way, thrown open to all nations for the deliverance of the soul, might be found, he was ordered to leave his country, and kindred, and father’s house. Then was he himself, first of all, delivered from the Chaldaean superstitions, and by his obedience worshipped the one true God, whose promises he faithfully trusted. This is the universal way, of which it is said in holy prophecy, “God be merciful unto us, and bless us, and cause his face to shine upon us; that thy way may be known upon earth, thy saving health among all nations.” And hence, when our Savior, so long after, had taken flesh of the seed of Abraham, he says of himself, “I am the way, the truth, and the life.”

Source: City of God 10.32
[AD 430] Augustine of Hippo on Psalms 67:2
"That we may know on earth Your way" [Psalm 67:2]. "On earth," here, in this life, "we may know Your way." What is, "Your way"? That which leads to You. May we acknowledge whither we are going, acknowledge where we are as we go; neither in darkness we can do. Afar You are from men sojourning, a way to us You have presented, through which we must return to You. "Let us acknowledge on earth Your way." What is His way wherein we have desired, "That we may know on earth Your way"? We are going to enquire this ourselves, not of ourselves to learn it. We can learn of it from the Gospel: "I am the Way," [John 14:6] the Lord says: Christ has said, "I am the Way." But do you fear lest you stray? He has added, "And the Truth." Who strays in the Truth? He strays that has departed from the Truth. The Truth is Christ, the Way is Christ: walk therein. Do you fear lest you die before thou attain unto Him? "I am the Life: I am," He says, "the Way and the Truth and the Life." As if He were saying, "What do you fear? Through Me you walk, to Me you walk, in Me you rest." What therefore means, "We may know on earth Your Way," but "we may know on earth Your Christ"? But let the Psalm itself reply: lest ye think that out of other Scriptures there must be adduced testimony, which perchance is here wanting: by repetition he has shown what signified, "That we may know on earth Your Way:" and as if you were inquiring, "In what earth, what way?" "In all nations Your Salvation." In what earth, you are inquiring? Hear: "In all nations." What way are you seeking? Hear: "Your Salvation." Is not perchance Christ his Salvation? And what is that which the old Symeon has said, that old man, I say, in the Gospel, preserved full of years even unto the infancy of the Word? [Luke 2:30] For that old man took in his hands the Infant Word of God. Would He that in the womb deigned to be, disdain to be in the hands of an old man? The Same was in the womb of the virgin, as was in the hands of the old man, a weak infant both within the bowels, and in the old man's hand, to give us strength, by whom were made all things; and if all things, even His very mother. He came humble, He came weak, but clothed with a weakness to be changed into strength, because "though He was crucified of weakness, yet He lives of the virtue of God," [2 Corinthians 13:4] the Apostle says. He was then in the hands of an old man. And what says that old man? Rejoicing that now he must be loosed from this world, seeing how in his own hand was held He by whom and in whom his Salvation was upheld; he says what? "Now You let go," he says, "O Lord, Your servant in peace, for my eyes have seen Your Salvation." [Luke 2:29-30] Therefore, "May God bless us, and have pity on us; may He lighten His countenance upon us, that we may know on earth Your Way!" In what earth? "In all nations." What Way? "Your Salvation."

Source: Exposition on Psalm 67
[AD 430] Augustine of Hippo on Psalms 67:3
What follows because the Salvation of God is known in all nations? "Let the peoples confess to You, O God" [Psalm 67:3]; "confess to You," he says, "all peoples." There stands forth a heretic, and he says, In Africa I have peoples: and another from another quarter, And I in Galatia have peoples. You in Africa, he in Galatia: therefore I require one that has them everywhere. You have indeed dared to exult at that voice, when you heard, "Let the peoples confess to You, O God." Hear the following verse, how he speaks not of a part: "Let there confess to You all peoples." Walk ye in the Way together with all nations; walk ye in the Way together with all peoples, O sons of peace, sons of the One Catholic Church, walk ye in the Way, seeing as you walk. Wayfarers do this to beguile their toil. Sing ye in this Way; I implore you by that Same Way, sing ye in this Way: a new song sing ye, let no one there sing old ones: sing ye the love-songs of your fatherland, let no one sing old ones. New Way, new wayfarer, new song. Hear thou the Apostle exhorting you to a new song: "Whatever therefore is in Christ is a new creature; old things have passed away, behold they have been made new." A new song sing ye in the way, which you have learned "on the earth." In what earth? "In all nations." Therefore even the new song does not belong to a part. He that in a part sings, sings an old song: whatever he please to sing, he sings an old song, the old man sings: divided he is, carnal he is. Truly in so far as carnal he is, so far he is old; and in so far as he is spiritual, so far new. See what says the Apostle: "I could not speak to you as if to spiritual, but as if to carnal." [1 Corinthians 3:1] Whence proves he them carnal? "For while one says, I am of Paul; but another, I of Apollos: are you not," he says, "carnal?" [1 Corinthians 3:4] Therefore in the Spirit a new song sing thou in the safe way. Just as wayfarers sing, and ofttimes in the night sing. Awful round about all things do sound, or rather they sound not around, but are still around; and the more still the more awful; nevertheless, even they that fear robbers do sing. How much more safely you sing in Christ! That way has no robber, unless thou by forsaking the way fallest in the hands of a robber....Why fear ye to confess, and in your confession to sing a new song together with all the earth; in all the earth, in Catholic peace, do you fear to confess to God, lest He condemn you that hast confessed? If having not confessed you lie concealed, having confessed you will be condemned. You fear to confess, that by not confessing can not be concealed: you will be condemned if you have held your peace, that might have been delivered, by having confessed. "O God, confess to You all peoples."

Source: Exposition on Psalm 67
[AD 430] Augustine of Hippo on Psalms 67:4
And because this confession leads not to punishment, he continues and says, "Let the nations rejoice and exult" [Psalm 67:4]. If robbers after confession made do wail before man, let the faithful after confessing before God rejoice. If a man be judge, the torturer and his fear exact from a robber a confession: yea sometimes fear wrings out confession, pain extorts it: and he that wails in tortures, but fears to be killed if he confess, supports tortures as far as he is able: and if he shall have been overcome by pain, he gives his voice for death. Nowise therefore is he joyful; nowise exulting: before he confesses the claw tears him; when he has confessed, the executioner leads him along a condemned felon: wretched in every case. But "let the nations rejoice and exult." Whence? Through that same confession. Why? Because good He is to whom they confess: He exacts confession, to the end that He may deliver the humble; He condemns one not confessing, to the end that He may punish the proud. Therefore be thou sorrowful before you confess, after having confessed exult, now you will be made whole. Your conscience had gathered up evil humours, with boil it had swollen, it was torturing you, it suffered you not to rest: the Physician applies the fomentations of words, and sometimes He lances it, He applies the surgeon's knife by the chastisement of tribulation: do thou acknowledge the Physician's hand, confess thou, let every evil humour go forth and flow away in confession: now exult, now rejoice, that which remains will be easy to be made whole...."Let the nations rejoice and exult, for You judge the peoples in equity." And that unrighteous men may not fear, he has added, "and the nations on the earth You direct." Depraved were the nations and crooked were the nations, perverse were the nations; for the ill desert of their depravity, and crookedness and perverseness, the Judge's coming they feared: there comes the hand of the same, it is stretched out mercifully to the peoples, they are guided in order that they may walk the straight way; why should they fear the Judge to come, that have first acknowledged Him for a Corrector? To His hand let them give up themselves, Himself guides the nations on the earth. But guided nations are walking in the Truth, are exulting in Him, are doing good works; and if perchance there comes in any water (for on sea they are sailing) through the very small holes, through the crevices into the hold, pumping it out by good works, lest by more and more coming it accumulate, and sink the ship, pumping it out daily, fasting, praying, doing almsdeeds, saying with pure heart, "Forgive us our debts, as also we forgive our debtors" [Matthew 6:12] — saying such words walk thou secure, and exult in the way, sing in the way. Do not fear the Judge: before you were a believer, you found a Saviour. You ungodly He sought out that He might redeem, you redeemed will He forsake so as to destroy? "And the nations on earth You direct."

Source: Exposition on Psalm 67
[AD 420] Jerome on Psalms 67:6
“The earth has yielded its fruit,” earth, holy Mary who is from our earth, from our seed, from this clay, from this slime, from Adam. “Dust you are, and to dust you shall return.” This earth has yielded its fruit; what it lost in the Garden of Eden, it has found in the Son. “The earth has yielded its fruit.” First, it brought forth a flower. It says in the Song of Songs, “I am the flower of the field and the lily of the valleys.” This flower has become fruit that we might eat it, that we might consume its flesh. Would you like to know what this fruit is? A Virgin from a virgin, the Lord from the handmaid, God from man, Son from mother, fruit from earth. Listen to what the fruit itself says: “Unless the grain of wheat fall into the ground and die, it cannot bring forth much fruit.” “The earth has yielded its fruit”; it has yielded a grain of wheat. Because the grain of wheat has fallen into the ground and died, it produces many fruits. The fruit is multiplied in the head of grain. Because one had fallen, it rose again with many; one grain of wheat has fallen into the ground and a fruitful harvest came of it.

Source: HOMILIES ON THE PSALMS 6
[AD 430] Augustine of Hippo on Psalms 67:6
He exults, rejoices, exhorts, he repeats those same verses in exhortation. "The earth has given her fruit" [Psalm 67:6]. What fruit? "Let all peoples confess to You." Earth it was, of thorns it was full; there came the hand of One rooting them up, there came a calling by His majesty and mercy, the earth began to confess; now the earth gives her fruit. Would she give her fruit unless first she were rained on? Would she give her fruit, unless first the mercy of God had come from above? Let them read to me, you say, how the earth being rained upon gave her fruit. Hear of the Lord raining upon her: "Repent, for the kingdom of heaven is at hand." [Matthew 3:2] He rains, and that same rain is thunder; it terrifies: fear thou Him thundering, and receive Him raining. Behold, after that voice of a thundering and raining God, after that voice let us see something out of the Gospel itself. Behold that harlot of ill fame in the city burst into a strange house into which she had not been invited by the host, but by One invited she had been called; [Luke 7:37] called not with tongue, but by Grace. The sick woman knew that she had there a place, where she was aware that her Physician was sitting at meat. She has gone in, that was a sinner; she dares not draw near save to the feet: she weeps at His feet, she washes with tears, she wipes with hair, she anoints with ointment. Why do you wonder? The earth has given her fruit. This thing, I say, came to pass by the Lord raining there through His own mouth; there came to pass the things whereof we read in the Gospel; and by His raining through His clouds, by the sending of the Apostles and by their preaching the truth, the earth more abundantly has given her fruit, and that crop now has filled the round world.

Source: Exposition on Psalm 67
[AD 430] Augustine of Hippo on Psalms 67:7
The fruit of the earth was first in Jerusalem. For from thence began the Church: there came there the Holy Spirit, and filled full the holy men gathered together in one place; miracles were done, with the tongues of all men they spoke. They were filled full of the Spirit of God, the people were converted that were in that place, fearing and receiving the divine shower, by confession they brought forth so much fruit, that all their goods they brought together into a common stock, making distribution to the poor, in order that no one might call anything his own, but all things might be to them in common, and they might have one soul and one heart unto God. [Acts 4:32] For there had been forgiven them the blood which they had shed, it had been forgiven them by the Lord pardoning, in order that now they might even learn to drink that which they had shed. Great in that place is the fruit: the earth has given her fruit, both great fruit, and most excellent fruit. Ought by any means that earth alone to give her fruit? "May there bless us God, our God, may there bless us God" [Psalm 67:7]. Still may He bless us: for blessing in multiplication is wont most chiefly and properly to be perceived. Let us prove this in Genesis; see the works of God: God made light, [Genesis 1:3] and God made a division between light and darkness: the light He called day, and the darkness He called night. It is not said, He blessed the light. For the same light returns and changes by days and nights. He calls the sky the firmament between waters and waters: it is not said, He blessed the sky: He severed the sea from the dry land, and named both, the dry land earth, and the gathering together of the waters sea: neither here is it said, God blessed....

Source: Exposition on Psalm 67