Psalm 68 (67):12Meaning & Commentary from the Church Fathers

When mentioning the Beloved, without indicating a specific individual, it is understood, through the substitution of names, that He refers to the only Son. Is not the Son Himself the ruler of His virtues, meaning, of the virtues that assist Him? Because with great righteousness, the King of righteousness will impart the message to those who proclaim the Gospel, of whom it is declared, Lord of hosts, He is the King of glory. The phrase ‘the King of the beloved's virtues’ is commonly used in Scripture; anyone observing carefully will note its frequent use, especially in contexts where a person's proper name is already mentioned, making it clear that the same individual is being discussed. Similarly, in the Pentateuch, it appears many times: "And Moses did as the Lord commanded Moses." It does not say, as is common in our speech, "And Moses did as the Lord commanded him," but rather emphasizes that one is the Moses commanded and the other is the Moses who acted, highlighting their oneness. Such expressions are rare in the New Testament. (Rom. 1:3-4) Hence, the King of the Beloved's virtues can be understood as equating to the King of His virtues, for both titles refer to Christ, as the Beloved is also Christ. This interpretation holds significance, as no other can be accepted: it may also indicate the Father as the King of the virtues of His beloved Son, to whom the Beloved declares, "All Mine are Yours, and Yours are Mine." (John 17:10) If one were to question whether the God the Father of our Lord Jesus Christ could also be considered King, I wonder who would deny Him this title, especially when the Apostle states, "King of ages, immortal, invisible, the only God." (1 Tim. 1:17) If this title can also be applied to the Trinity, then God the Father is certainly included. And if not of a worldly mind, O God, grant your judgement to the King, and Your righteousness to the Son of the King. It seems that there is nothing more conveyed than referring to Your Son. Therefore, the King includes the Father. Thus, the phrase from this Psalm, "The King of the beloved's virtues," can be understood accordingly. Therefore, when it states that "the Lord will give the Word to those who preach the gospel with great righteousness," it is because righteousness itself is governed by Him and serves Him through whom it is given; the Lord Himself, who imparts the message to those who share the gospel with considerable righteousness, is the King of the virtues of the Beloved.

Additionally, Athanasius clarifies that the phrase "with great power" pertains to the words "the Lord will give the verb" rather than the phrase "to those who preach the good news." In other words, the Lord bestows the verb with considerable authority upon those who share the gospel; it should not be understood as "to those who preach the good news with great power," as some have misconstrued. Eusebius affirms this interpretation as well.

From this concept emerges the following insight conveyed by the song of the singer: ‘After leading the people into the promised land and establishing Israel there, the Lord continues to provide new opportunities to proclaim His miraculous deeds.’ ‘The battles fought by the people of Israel are accompanied by such divine favor and success, their triumphs so grand, that the throngs of women, during their solemn processions as they celebrate the victors, resemble entire armies.’ ‘These joyful revelers proclaim: Kings with their entire kingdoms are fleeing swiftly before Israel; the spoils secured by the victors are so abundant that even those women who remained at home are granted land.’ Some interpret the reference to the preachers of the gospel as the heralds of good news, the term "power" as indicative of the gifts of the Holy Spirit (see Acts 1:18), and the image of the woman who shares in the spoils as symbolizing the Church, which, while remaining within its bounds, continually gains new victories over visible and invisible foes through the conversion of sinners. This interpretation holds the weight of ecclesiastical tradition; however, it can be more aptly viewed as secondary and transformative rather than strictly original and literal.

It was customary among the ancient Israelites for the singing of victory hymns to be entrusted to their wives, as exemplified by Miriam, the sister of Moses, who, after the Israelites crossed the Red Sea, praised God with a timbrel alongside the other women (Exodus 15:20). The same tympanist women celebrated David's victory over Goliath and the Philistines (1 Sam. 18:6). In the subsequent verse, the content of the song reveals that even if the enemies were to assault the church with overwhelming might, they would ultimately be dispersed. This highlights the grace of God, who caused even the most formidable kings to retreat, against whom the vulnerable Israelites had no chance to prevail. How is it that these foes not only retreated in failure but also fled in disgrace? They could have easily subjugated the land of Judah through their own might, had not God provided miraculous protection for His people. The repetition of the word flee underscores that the enemy's attacks were consistently defeated by heavenly assistance. The following line indicates that she who dwells in the house of plunder will share in the spoils, indicating that not only the soldiers benefited from them, but even the wives at home participated in the bounty.

To find one's way to the West, one must reflect on the Passion and death of Christ, who, through the might of His divinity, liberated Adam and others from the realm of death. The name of God points toward the East, as He is the inaccessible Light and the eternal Godhead. The journey westward signifies a communion with human suffering, a contrast to the brilliant light of the mountain. This illustrates the omnipresence of God. Thus, regardless of whether you are seated, walking, engaged in daily chores, eating, or involved in any other physical necessities, and whether you are facing east or west, do not hesitate to pray. We are instructed to pray constantly and in every location. Even when your head is covered, do not neglect prayer; simply ensure that you approach it with attention and sincerity.