Psalm 68 (67):13Meaning & Commentary from the Church Fathers

The Gospel instructs us in the text, “No one enters the house of the strong man to spoil his vessels, unless he first binds the strong man” (Matt. 12:29). Thus, Christ bound the adversary with spiritual chains, triumphing over death and ascending from the realm of the dead to heaven. He bound him with the Sacrament of His Incarnation, for even though there was nothing in Him deserving of death, it was granted that He should be slain, and in this binding, He removed the vessels as spoils. He worked through the children of disobedience (Eph. 2:2), using their unbelief to fulfill His purpose. The Lord cleanses these vessels through the forgiveness of sins and sanctifies the spoils acquired from the enemy, laying down and restrained, and He has distributed them for the beauty of His House, establishing apostles, prophets, pastors, and teachers (Eph. 4:11) for the ministry and the edification of the body of Christ. Just as the body is one and has many members, yet all the members of that body, though numerous, form one body, so also is Christ (1 Cor. 12:12). Are all apostles? Are all prophets? Are all workers of miracles? Do all possess the gifts of healing? Do all speak in tongues? Do all interpret? (1 Cor. 12:29). But all these traits are brought forth by the same Spirit, who distributes to each individual as He sees fit (1 Cor. 12:11). The beauty of the House in which the spoils are distributed is such that those who are captivated by this splendor cannot help but declare: “Lord, I have loved the grace of Thy house.”

I do not call you servants, for the servant does not know what his master is doing, but I have called you friends’ (John 15:14-15). Additionally, the holy Apostle states: ‘For the love of God constrains us’ (2 Cor. 5:14); and: ‘Who shall separate us from the love of Christ?’ (Rom. 8:35). The Prophet identifies those who have surrendered their members as servants of sin, binding them as slaves to the adversary. He assigned these to the holy Apostles, designating one as a teacher to the Romans and another to the Greeks, with some being sent as evangelists to the Indians and others to the Egyptians. The interests of the holy Apostles were fulfilled through the ‘beauty of the house.’ The house of God, as described by the divine Apostle, comprises those who believe (Hebrews 3:6), and the beauty of the house is the grace of the Holy Spirit, who embellishes and illuminates it with an abundance of gifts. This was further articulated by the Prophet in his concluding remarks.

"By serving beauty," he notes, the splendor of the temple may serve a purpose. God, he asserts, will grant the authority to the Apostles for the reason that they have claimed the spoils from the spiritual adversaries—the demons—who held the nations captive; through their victory, the Apostles liberated these people from the grasp of evil and brought them into the fold of the glorious Christian Church, wherein God resides. The Apostles effectively allocated these spoils, symbolizing the nations for the Church, with each Apostle rescuing distinct groups from the devil and leading them to Christ and into the unified Church of believers. This concept of the Church's beauty may also represent the Gospel, by which the Apostles shared the bounty. The term "serving" appears more fitting in the Russian translation than "for" or "for the sake of," as it pertains to both the beauty of the Church and the Gospel. Theodoret further states that the beauty of the house signifies the grace of the Holy Spirit, which adorns and illuminates it with abundant gifts. Eusebius remarks that the King empowered them to distribute the spoils for the beauty of the house, represented by the ecclesiastical orders, encompassing various virtues. Paul, for instance, drew from the lot a share of the Gentiles, from Jerusalem to Illyricum, while another Apostle claimed a different portion. From these, they set aside exemplary offerings for the beauty of the Church.

From this perspective, the message of the song becomes clear: “After leading Israel into the promised land and establishing them there, the Lord continues to provide new opportunities to proclaim His wondrous deeds.”

“The triumphs of Israel are so profoundly blessed with success, and their victories are so remarkable, that the crowds of women, during grand processions to honor the victors, are compared to entire armies.” “These jubilant singers declare: Kings with their armies from distant realms flee swiftly before Israel, and the spoils of victory are so abundant that even those women who stayed at home receive plots of land.”

Additionally, the term for those who preach the gospel may refer to the gospel proclaimers, while the “power” signifies the gifts of the Holy Spirit (see Acts 1:18). The depiction of women who partake in the spoils of battle can symbolize the Church, which, while remaining within its own bounds, continually obtains new victories over visible and invisible adversaries through the conversion of sinners. This interpretation holds a place of respect within ecclesiastical tradition, even though it might be considered more as a secondary and transformative understanding than as the original and literal meaning.

It was customary among the ancient Israelites for women to lead the singing of songs celebrating triumphs, as illustrated by Miriam, Moses' sister, who sang praises to God on a timbrel after the Israelites crossed the Red Sea (Exodus 15:20). The same tympanist women celebrated David's victory over Goliath and the Philistines (1 Samuel 18:6).

The subsequent verse highlights that although enemies may wage war against the church with formidable might, they will ultimately be scattered. This reality underscores the grace of God, who can cause even the mightiest kings to flee, something the vulnerable Israelites could not have achieved on their own. It raises the question of how these opponents not only retreated without success but also experienced ignoble flight. They possessed the power to devastate the land of Judah through their strength had it not been for God's miraculous protection over His people. The repetition of the term flee emphasizes that divine assistance frequently thwarted enemy attacks. Continuing with the phrase, "she who dwelleth in the house of lucre will divide the spoils," illustrates that not only the soldiers profited from these victories, but even the wives who remained at home also participated in the bounty.

The path toward the West is marked by remembrance of the Passion and death of Christ, who, through the might of the Divine nature, rescued Adam and others from the realm of the dead. God is symbolized as the East, representing the inapproachable Light and the eternal Godhead, and the journey to the West signifies communion with human suffering, akin to a dark night when contrasted with the luminous mountain. This illustrates that God is omnipresent. Thus, regardless of whether you are seated, walking, engaged in daily tasks, dining, or attending to any physical necessity, whether orientated to the east or the west, do not hesitate to pray, for we are instructed to do so at all times and in every location. Even when your head is covered, continue to pray diligently, ensuring to do so with intention and not carelessly.