Psalms 67:3–5

Psalms 67:3 — "Let the peoples praise you, God." The Hebrew yôdûkā 'ammîm 'ĕlōhîm is a jussive — a wish, a prayer, or an urgent summons — not a passive prediction. The psalmist is not merely forecasting that nations will one day praise God; he is actively interceding for and inviting that praise. The word 'ammîm (peoples, nations) is deliberately plural and expansive, encompassing the full breadth of humanity beyond Israel. The use of 'ĕlōhîm rather than the covenant name YHWH is significant: this universal address uses the more cosmologically universal divine title, opening the summons beyond the covenantal particularity of Israel to all who acknowledge a supreme deity. The verse does not first demand belief before praise; the praise itself is invited as the pathway into recognition of the one true God.

Psalms 67:4 — "Oh let the nations be glad and sing for joy, for you judge the peoples with equity and guide the nations upon earth." This verse supplies the theological grounds for the doxology of verses 3 and 5. Two divine acts motivate the call to joy: (1) God judges with equity (tišpōṭ 'ammîm mîšôr, literally "you judge peoples on a level place"), and (2) God guides (or leads, tanḥēm) the nations on earth. These are not isolated acts of power but expressions of divine wisdom and providence that govern all human history. The gladness called for (yiśmĕḥû) and the singing for joy (yĕrannēnû) are visceral, embodied responses — terms used elsewhere in the Psalter for ecstatic liturgical celebration (cf. Ps 98:4). Crucially, the reason for rejoicing is justice: the nations are to be glad precisely because God rules them fairly, not arbitrarily. This is a radical claim in the ancient Near Eastern world, where national gods were understood as partisan defenders of their own people alone. Israel's God, by contrast, is the impartial judge and shepherd of every nation.

Psalms 67:5 — "Let the peoples praise you, God." The exact repetition of verse 3 functions liturgically as a refrain, a structural device common in Hebrew poetry (cf. Ps 46:7, 11; 80:3, 7, 19). Far from being a mere rhetorical echo, the repetition intensifies the petition: the psalm brackets the central affirmation of God's universal justice (v. 4) within two identical cries. This envelope structure teaches the reader that praise and equity are inseparable — universal worship is both the fitting response to God's just governance and the eschatological goal toward which that governance is moving. In the typological register, these verses anticipate the gathering of all peoples into one act of praise that would only be fully realized in the Church's global mission. The "peoples" of verse 3 who are invited, and the same "peoples" of verse 5 who are invited again, are the same humanity whom Christ commissions the apostles to reach (cf. Mt 28:19): the repetition enacts the persistence of the missionary call.

Catholic tradition reads Psalm 67 as a profoundly missionary text. St. Augustine, in his Enarrationes in Psalmos, identifies the psalm as a prophecy of the Church's universal extension: the "peoples" are not merely a poetic flourish but the Gentile nations who will be incorporated into the Body of Christ. For Augustine, the twofold refrain is the Spirit's own cry through the Church, sent twice because the Church goes to all peoples not once but continuously throughout history.

The Second Vatican Council's Ad Gentes (Decree on the Missionary Activity of the Church) situates this impulse theologically: "The Church on earth is by its very nature missionary since, according to the plan of the Father, it has its origin in the mission of the Son and the Holy Spirit" (AG 2). Psalm 67's refrain is precisely the scriptural heartbeat of that missionary nature — the Church prays for what she is simultaneously sent to accomplish.

The Catechism of the Catholic Church (§2587) describes the Psalms as "the masterwork of prayer in the Old Testament" because they express both individual and communal dimensions of human relationship with God. Psalm 67 exemplifies this communal, even cosmic, dimension. Notably, the CCC (§849) echoes the psalm's vision when it identifies the Church's missionary mandate as rooted in God's universal salvific will — "God wills that all men be saved" (1 Tim 2:4) — which finds its lyric pre-expression in this very refrain.

St. Thomas Aquinas (Summa Theologiae I-II, q. 102, a. 4) recognized that the ceremonial laws of Israel were ordered toward a universal good that transcended national boundaries; this psalm's theology harmonizes: Israel's particular blessing (vv. 1–2) becomes the vehicle for universal praise (vv. 3–5), prefiguring how the particular Incarnation of Christ becomes the universal offer of salvation.

For a Catholic today, Psalm 67:3–5 is not merely a beautiful ancient lyric — it is a personal missionary commission. Every time the Church prays this psalm in the Liturgy of the Hours (it appears in Sunday Evening Prayer), the refrain is simultaneously an intercession and a vocation. The Catholic faithful are called to ask: for whose praise of God am I actively interceding? Whose encounter with God am I facilitating?

Practically, this means the parish that never looks beyond its own walls, or the Catholic who reduces faith to a private transaction with God, has not yet fully inhabited the vision of this psalm. The "peoples" of verse 3 include the colleague who has never heard the Gospel explained, the neighbor who left the Church in hurt or confusion, the community overseas supported by Catholic Relief Services. The equity and guidance of verse 4 — God's just care for all nations — should also discomfort Catholics who are tempted toward nationalism or parochialism: God's guidance extends to peoples whose languages, cultures, and political arrangements differ radically from our own. Universal doxology begins with universal solidarity.