Psalm 68 (67):10Meaning & Commentary from the Church Fathers

Let the Lord reveal His calling to us, allowing the mysteries of His truths to be disclosed according to His will. So that the earth might come to know the Truth, the Gospel was proclaimed amidst the Gentiles, resulting in a separation of the Heavens from God’s presence. Another psalm testifies, “The heavens declare the glory of God.” Here, too, the Heavens have distanced themselves, yet it is these very individuals who are saved through faith, a gift from God rather than from their works, lest anyone should boast. For we are created from Him (Eph. 2:8-10), which unites those of like mind in a single body.

What follows Sinai for the God of Israel? Are we to grasp the things designated for exclusion? The term used for Heaven may be understood to signify Mount Sinai, just as mountains can be referred to as Heavens. Thus, we need not be troubled by his reference to ‘mountain’ rather than ‘mountains,’ for they were called ‘Heavens’ and not ‘Heaven’ in that context. In another psalm, after proclaiming, “The heavens declare the glory of God,” it later states, “And the firmament tells of the works of His hands.” Initially, it mentioned ‘Heaven’ but later shifts to ‘the firmament,’ indicating that God named the firmament heaven (Gen. 1:8). Therefore, Heaven and Heaven, mountain and mountain, are not different; rather, they are one and the same, just as the many Churches form one Church.

But why is Sinai, which leads to bondage (Gal. 4:24), significant? Should we not understand that the Law given on Sinai reflects what was cast down from Heaven so that the earth might be stirred? Is it not evident that the earth is in turmoil when men find themselves unable to fulfill the Law? If so, it represents a gracious provision, confirmed by the statement that God designated this gracious gift for His inheritance because He did not bestow it upon any other nation, nor did He reveal His judgments to them. The Lord separated this gracious gift for His people, for He provided the Law. The Law or the inheritance may have grown weak; it’s possible the Law is considered weak not because of its nature but because it causes weakness in men by presenting penalties rather than offering grace. The Apostle mentions, “For what the Law could not do, in that it was weak through the flesh” (Rom. 8:3), suggesting it is fulfilled in the Spirit. Even still, it becomes weak due to humanity’s inability to comply.

The inheritance, which refers to the people, was undoubtedly weakened by the giving of the Law, since the Law was introduced to increase transgression (Rom. 5:20). The subsequent affirmation, “But Thou hast made it perfect,” pertains to the Law in this context, hinting that it attains perfection as fulfilled in the teaching of the Gospel: “I have not come to abolish the Law, but to fulfill it” (Matt. 5:17).

There exists another interpretation of this passage, which seems even more affirming. According to the narrative, grace itself appears as a gracious nourishment, bestowed freely without prior merit from works. If grace remains grace, it cannot depend on works; otherwise, it ceases to be grace (Rom. 11:6). God provides grace to the humble (James 4:6), and it was through perceived weakness that perfection was achieved, as stated: “For My power is made perfect in weakness” (2 Cor. 12:9).

Interestingly, some traditions, both Latin and Greek, do not mention Mount Sinai, but focus instead on God’s presence that brought forth the Law to Israel. Thus, it can be understood that the Heavens receded from the presence of God, and when asked which God, it clarifies as the God of Israel—who gave the Law to His people. Why did the Heavens draw back from Him if not because the prophecy came to fruition: “He who gave the Law shall be blessed”? A law meant to warn those who depend on human strength, contrasted with a blessing for those who place their trust in God. Therefore, O God, You have perfected Your inheritance, for it was rendered weak so that You might bring it to perfection.

Even during times of adversity, You have established and empowered the ascetics, for they are Your inheritance, as indicated by the prophecy: "Ask of Me, and I will give Thee tongues for Thy possession, and Thy possession the ends of the earth" (Ps. 2:8). Similarly, Simmachus rendered it as "which Thou hast made perfect and firmly established," while Aquila articulated it even more clearly, "and the weary Thou hast made firm"; for You have safeguarded the inheritance that became weary through persecution, making it steadfast.

And the Lord Himself remarked that Moses prescribed these matters due to your hardness of heart (Mark 10:5). Conversely, the proclamation of the Gospel represents the fulfillment of God's good pleasure in His initial intention. This message is described as free rain, emphasizing that the law, in its rigidity, compelled the Jews who were unwilling to obey its commandments, threatening them with severe penalties, such as stoning and burning. In contrast, the teaching of the Gospel does not coerce anyone; it is offered to those who choose to accept it freely: whoever wishes to follow Me (Mk. 8:34). Theodoret noted that it is characterized as free due to its voluntary nature; no one is compelled by force in the reception of the Gospel’s teachings; rather, they are filled with grace through their own desire for instruction. And wearied—You have perfected it. Comprised of the peoples of Your realm, being exhausted from the harsh dominion of demons and the devil, You have renewed it to a complete and healthy condition through the grace of holy baptism, establishing it upon the firm foundation of Your commandments. The same Theodoret referred to the weaknesses that reflected the struggles of the wicked. The Lord also conveyed to Paul: My strength is made perfect in weakness. During their moments of rebellion, You still affirm and validate the ascetics, for they are Your inheritance. Athanasius remarked that it once languished while in service to idols, but You have brought it to perfection by calling it forth through the proclamation of the Gospel.

Despite the discouragement experienced by the Israelites during their wilderness journey, Thou hast brought them into this land, resulting in their rapid multiplication, fortification, and enrichment.” “Thy land is abundant with flocks, which Thou hast provided for sustenance.” “In accordance with Thy goodness, Thou hast also arranged for the poor to receive their essential needs on this land, since Thou hast afforded a bountiful harvest and has instituted a law to leave the leftovers of the fields and the vineyards for the poor, ensuring their provision with the fruits of the seventh year.” Eusebius interprets the term inheritance here to signify the inheritance of the Son of God (see Psalm 2:7, 8), that is, the true Church; the term free rain refers to the message of the Gospel, which liberates from the bondage of the law and embodies the descent of the Son of God to earth, not with the fearsome presence of Sinai, but as gentle rain upon the fleece (Psalm 71:6). The animals symbolize the souls living in unity with God’s essence, or as Isaiah states, those who partake in the nourishing essence of His glory (Isaiah 66:11). The designation of the poor represents the humanity of Jesus Christ, who, in His richness, embraced poverty so that we might be enriched through His humble state (2 Corinthians 8:9). Yet, while the first interpretation exhibits a more cohesive structure and unity within the elements of the prophetic song, the latter appears to present a transformation of the text rather than a profound exposition of it.

He continues with the statement: "When the earth is weakened, Thou wilt strengthen it." Here, the focus is not on the ground itself but on the resources that, when depleted by famine and drought, were revitalized by God’s provision of manna from heaven or water miraculously flowing from the rock. To help the Israelites grasp this divine grace more fully, He likens them to destitute individuals who were nourished by God throughout the day, without concern for their next meal. Although God filled them with the richness of wheat, wine, honey, and oil, He did so in a way that kept them from being completely satisfied, ensuring that they would remain ever-dependent on Him for sustenance.

The pathway towards understanding the West is anchored in the Passion and death of Christ, who, through the might of the Divine nature, liberated Adam and many others from the realm of the dead. God's name represents the East, as He embodies the inapproachable Light and the eternal Godhead. The journey toward the West symbolizes an engagement with human suffering, akin to the darkness of night when contrasted with the radiance of the mountain. This illustrates that God is omnipresent. Therefore, regardless of whether you are sitting, walking, engaged in daily tasks, eating, or addressing any other physical needs, whether facing east or west, do not hesitate to pray; we are instructed to do so continuously and in every location. When your head is covered, persist in prayer, ensuring only that it is done with mindfulness.