Psalm 68 (67):14Meaning & Commentary from the Church Fathers

Just as a queen enters without challenge from the guards, who dare not inquire about her identity or origin, so too does the act of giving; it is truly a sovereign act that transforms humanity to reflect the divine. “Be merciful therefore,” the Lord says, “as your Father is merciful” (Luke 6:36). Charity is radiant and swift, adorned with golden wings, delighting even the angels as it soars. As the Psalmist expresses, it has “the wings of a dove, silver, and with her between her shoulders shining like gold.” It takes flight like a vibrant and gentle dove, possessing an exquisite gaze that captivates. There is nothing more captivating than this look; while the peacock may possess beauty, in comparison to this dove, it appears drab. This divine creature perpetually gazes upward, enveloped in the immense glory of God; a pure virgin with gleaming wings, gracefully adorned with a gentle and lovely face, it is light and swift, ever present before the throne of the King. When we stand before judgment, it descends suddenly, interceding for us and shielding us from retribution, blessing us with its wings. More pleasing to God than any sacrifice, charity is frequently mentioned by Him; indeed, it brings Him great delight.

Hence, if we follow the initial words to complete the sentence, it might convey, “The Lord will bestow the Word to those who proclaim the gospel with great virtue; if you sleep amidst the lot, O wings of a dove, silvered.” Alternatively, the arrangement could be understood such that "If ye sleep in the midst of the lot, the wings of the dove, silvered with snow, shall be whitened in Selmon," implying that the wings themselves will shine if you are slumbering in this space. This suggests that the address is directed toward those who are set apart for the House's beauty, as prey; meaning, if you sleep amidst the lot, O those divided for the House’s adornment, through the manifestation of the Spirit for the common good (1 Cor. 12:7), one receives wisdom through the Spirit, another knowledge, and so forth. If you experience slumber in the lot, the wings of the dove, silvered by snow, will be purified in Selmon. This may signify that those who, as silvered wings of a dove, rest in the midst of these allotments will be cleansed by the snow in Selmon, referring to individuals who, through grace, find forgiveness of sins. Hence, even in the Song of Songs, it is stated concerning the Church: “Who is She that ascendeth up persuaded?” This divine promise is echoed through the Prophet: “If your sins be as scarlet, they shall be white as snow.” It can further be interpreted that when it is said the wings of the dove are silvered, it signifies that they will attain an elevated state, like trophies allotted for the House's beauty; thus, should you rest among the lots, you shall be as the silvered wings of the dove, ascending to higher realms while remaining grounded in the Church’s unity. I believe that no dove better represents this than the one referred to as “One is My dove” (Song 6:9). This dove is described as silvered due to being instructed by divine truths, with the Lord’s words likened to silver, refined sevenfold. Therefore, it is commendable to rest amidst the lots, which could symbolize the Two Covenants; to sleep in the midst of the lots implies relying on the authority of these Covenants, agreeing with their testimonies, so that whenever any are presented and established, all disputes conclude in harmonious accord.

Focusing on “between the shoulders,” this refers to a portion of the body located near the heart, specifically at the back. The silvered dove’s area, described as being in the “green of gold,” symbolizes wisdom’s potency, which is perhaps best understood through love. One might wonder why it is mentioned in the back rather than at the front. This leads to reflection on another Psalm where it states, “Between His shoulders He shall overshadow thee, and under His wings thou shalt hope,” for nothing can be overshadowed by the wings unless it lies beneath the breast. In Latin, “between the shoulders” might encompass both the front and back, yet the Greek term used refers exclusively to the back. Is the “green of gold” indicative of wisdom and love found in that place, or does it suggest that wisdom carries a light burden? The wings themselves embody the two commandments of love, on which the entire Law and the Prophets hinge (Matthew 22:40); what is the light burden but love, fulfilling these commandments? For those who love, the burden of commandment feels light. When the scripture declares, “My burden is easy” (Matt. 11:30), it means because He bestows the Holy Spirit through whom love is diffused into our hearts (Rom. 5:5), enabling us to act freely in love. Actions done in fear are slave-like, lacking true affection for righteousness, potentially preferring a situation where righteousness is not mandated.

Moreover, it seems significant that the text states, “if you sleep among lots," as opposed to “on lots,” which indicates a rest amidst them. More precisely translated from Greek, it would suggest being “in the midst of the lots.” Although not found in the interpreters I have studied, this expression conveys a similar meaning. The term is frequently used to unite and resolve conflict, ensuring there are no divisions. For instance, when God establishes His covenant with His people, Scripture denotes it with the phrase "in the midst of Me and you," rather than “between Me and you.” This is further evident when God speaks to Abraham regarding the covenant with him and his descendants (Gen. 17:4); the Greek similarly employs “in the midst” for both parties. Likewise, when God speaks to Noah regarding the rainbow in the clouds in (Genesis 9:12), He often reiterates this terminology referring back to both Me and every living soul, found in the Greek as “in the midst of Me and you.” David and Jonathan also established a sign between them (1 Samuel 20:42) to avoid discord, as represented in the Latin as “between both” and rendered in Greek by the same phrasing. For the passage in the Psalm, it would be clearer if our translators opted for “in the midst of the lot,” aligning more closely with the original Greek, which relates to circumstances requiring mutual agreement.

Why, then, are Covenants included in the lot? The term “lot” in Greek carries the connotation of inheritance (κληρονομία) given through will, with heirs identified as κληρονόμος. Here, the Greek word κλῆρος denotes lots, which, according to divine promise, represent portions of inheritance allocated to the people (Num. 18:20). The tribe of Levi was instructed not to take lots among their kin, given their separation from tithes. It seems that those engrossed in church ministry are termed both clergy and clerics, as Matthias, chosen by lot, was the first ordained by the apostles (Acts 1:26). Consequently, through the inheritance conferred by testament, marked by deeds done, the term “lot” encompasses the Covenants themselves.

Alternatively, it may be preferable to view this as an understanding of the clergy concerning the inheritances: while the Old Testament reflects an earthly promise, the New Testament promises eternal life. Sleeping among these lots reflects a focused yet patient search not for the former earthly joys but for the latter everlasting glory. And because they rest in faith, like wings, the Church ascends in praise—the silvered Dove—calling her offspring to emulate that faith, all while others rest, adding wings that may continue to preach powerfully to the End of the World.

Here, the dove symbolizes Christ, reflecting His humanity and gentleness. The wings of Christ can be interpreted as His divine body, being outwardly visible, while His back represents His divine soul, the innermost aspect. Thus the prophet describes Christ's body as illuminated and without sin; silver represents this lightness, while the pure golden hue reflects Christ's soul, representing its purity due to its unity with the divine nature—after all, the finest gold is known for its yellow shade.

Theodoret, among others, correlates this with the earlier teachings, suggesting that if you, Apostles, are firmly rooted within your designated realms—the old and new covenants, akin to a sleeper who remains steadfast—this is where the two covenants manifest: the former given to the people of Judah prior to the Crucifixion, and the latter to the new believers afterwards. If, I say, you Apostles mediate between these covenants, harmonizing the new with the old, revealing the image within the old and the truth in the new, then the wings of the Holy Spirit will radiate within you, signifying that your simplest and outward thoughts will be illuminated, while your innermost and most profound thoughts will be pure as the finest gold. Though silver and gold both shine, the gleam of gold is richer and deeper than that of silver.

These authors refer to the dove as the Holy Spirit, who descended upon Christ at His baptism in the Jordan in the form of a dove. Theodoret refers to the two covenants as the "Limits," while the dove symbolizes the grace of the Spirit, which possesses wings glittering like silver and golden shoulders representing the glory of concealed mysteries. He posits that if you honor both covenants and glean wisdom from each, you will uncover varied gifts of the Spirit within their teachings. Athanasius observes that if you hold reverence within these realms— identifying the believers among both Jews and Gentiles—those faithful will be bestowed with the wings of a dove adorned with golden shoulders, indicating that those who embrace the Holy Apostles will receive the Holy Spirit. He describes the shoulders of this dove as glorified due to their capacity to evoke profound and wise reflections in those who accepted them—the Apostles. Cyril reflects, indicating that if they dwell in my realm, they will acquire the wings of a dove, its shining shoulders of gold symbolizing their transformation into a beautiful dove, no longer concerned with earthly matters but instead ascending to contemplate divine ones. Eusebius remarks that these Scriptural words, upon initial reading, seem to be veiled with wings, yet upon closer inspection reveal immense beauty and delight contained within their profound and luminous thoughts.

If you inquire, 'Whose image and message is this?' I will reply: of God the Holy Spirit, for He descends in the forms of both a dove and fire. Address now, O sacred obedience: ‘Render ye up to the spiritual Spirit.’ I am, above all, in awe of the divine power of the Holy Spirit. This same Spirit manifests in various forms. He once appeared as a dove over Christ the Saviour at his baptism in the Jordan. At other times, He has taken the appearance of fire, such as yesterday when He descended upon the apostles in tongues of flame. He can also be seen in a watery form, like the dew that fell on Gideon’s fleece. During yesterday's Divine Liturgy, the Holy Spirit was referred to as water and river: ‘He that believeth in Me, out of his belly shall flow rivers of living water’ (John 7:38), referring to the Spirit. These elements are distinctly different and even contrary to one another. Fire does not cooperate with water, nor does a dove find companionship with fire, since each has the potential to harm the other: water quenches fire, and fire can burn the bird. How then do these elements coexist in the Holy Spirit? How is it that one does not harm the other: water does not extinguish fire, and fire does not singe a dove's feathers? Could it be that these heavenly manifestations possess a different power than earthly elements? Is it possible that this water has the unique quality of not dousing fire, and that fire behaves in a way that spares the feathers of the bird? This is not the case, for the Divine fire holds such authority and strength that it could ignite even mountains and stones as if they were mere dry wood: ‘Touch the mountains, and they will be lifted up’ (Psalm 103:32). The Divine fire once descended upon the offerings of the prophet Elijah and consumed not just the wood but also the stones and the water, yet the water of the Holy Spirit possesses such potency that even a single drop could entirely extinguish the flames of Gehenna. Why, then, in the Holy Spirit, do these phenomena not disrupt one another, with water extinguishing fire, and fire damaging the dove? The answer lies in the fact that the Holy Spirit embodies love, peace, and indeed, is love and peace itself. Love and peace have the power to harmonize, humble, unite even opposing elements into a strong bond of friendship, and merge them into profound communion. As evidence of this, we can reference the burning bush at Sinai (see Exodus 3:2).

Tirin observes that the dove could symbolize the Babylonian empire, associated with Semiramis, drawing this meaning from Jeremiah (see Jeremiah 25:38; Jeremiah 46:16; Jeremiah 50:16). Others interpret it as representing bitterness, found in the writings of Zephaniah (Zeph. 3:1). The term כצלמון, as suggested by Theodotion, means "in the shadow," yet most scholars identify it as the proper name for Mount Selmon, located in the heart of the Promised Land near Shechem (Judges 9:48). Aben-Ezra describes this mountain as white with snow and adorned with trees. Bashan, situated east of the Jordan, was conquered by the Israelites from King Og (see Numbers 21:33, 35) and is known for its abundance of livestock (see Numbers 32:5, 33); hence, the youth of Bashan (Psalm 21:13, 14) regard it as a prosperous region. The seventy interpreters mistakenly equated ןבנכים with ןבינח, which means cheese (Job 10:10). More recent scholars posit that the former signifies ridges. From the varied interpretations of these significant terms, diverse understandings emerge, allowing for the validation of the most accurate perspectives. According to ancient interpretations, as exemplified by Eusebius, “If you delve into the two covenants, the Old and the New, you will uncover the cry of the dove, that is, the words of the Holy Spirit, which, in their simple literal essence, are likened to silver (Isaiah 11:7), but revealed in the purest understanding shine with the brightness of gold. When the Heavenly King shares these dove's cries with the earthly heirs of His Kingdom—prophets, apostles, and disciples—their souls become as pure as freshly fallen snow upon Mount Selmon. The Church of Christ is likened unto this mountain; it is the mountain of God, where His presence dwells, a mountain overflowing with fruitful pastures for the flock, thriving abundantly with the healthy fruits of their mission, even as Bashan. Why then do you seek to claim numerous mountains of plenty? Why do you Jews seek to elevate Moses above Christ? Why do you proponents of various heresies attempt to establish multiple congregations? There is but one mountain where God desires to abide (Isaiah 2:2,3; 2 Corinthians 6:6), with one Head of this mountain, wherein the fullness of God shall dwell eternally (Colossians 1:18).”

The interpretation aligned with Tirin's views states, “If you are the children of the now triumphant Church and one day find yourselves in foreign lands, you will become like the dove adorned with silver and gold, symbolizing the opulent and glorious kingdom tied to Semiramis. Yet, when the Most High scatters kings across this realm, when He judges the kings of Babylon and bestows their dominion upon the kings of Persia, then you shall emerge pure and radiant as snow upon the dark Selmon, freed from the shadows of captivity, cleansed of the pollution of the nations, rejoicing in your liberation. Mount Zion shall be reinstated as the mountain of God.”

Furthermore, examining the integration of Hebrew word signs and the thoughtful construction of the prophetic song reveals an inherent order of thought: “It is not solely visible prosperity and victories over tangible foes that should inspire Israel to exalt God, but also triumphs over unseen adversaries. Our gratitude should not only reflect on past wonders performed by God for the Church but also encompass faith in its continual preservation, establishment, and expansion. Even when you, esteemed descendants of today's victorious Israel, find yourselves within the crucibles of adversity, experiencing the fire of trials that may temporarily obscure your light, you will emerge pure and resplendent like the dove dressed in silver with golden plumage. When the Almighty scatters kings from His inheritance, discarding the kings of Judah and Israel like barren seed, and when He shatters the rulers of the Gentiles who suppress His legacy, He shall raise up kings and priests (Revelation 1:6) from humble fishermen and tax collectors, causing you, O Church, to rise above the storms and shadows of this world, embodying heavenly purity and untainted form, much like snow on the heights of gloomy Selmon. You shall manifest as the supreme city of God; like Selmon, you shall be exalted for your spiritual stature, and like Bashan, you shall be abundant and strong, housing multitudes from various kingdoms, extending beyond the Jordan, birthing a new Zion within the realms of idolatry.”

“Why then do you, towering mountains of earthly power, gaze with envy and hostility upon this mountain of the Lord? (See: Jeremiah 51:24, 25). Despite its transitions across lands, the Church remains the sole mountain in this world where God yearns to dwell, and Jehovah, the Sustainer of all, who revealed Himself on Mount Horeb and Sinai and is destined to reign on Mount Zion, will eternally inhabit the sacred mountain of His Church, safeguarding it and nurturing its growth against all opposing forces.”

At times, they may experience a sudden release from their anguish, with no evidence of suffering remaining, as both interpretations of the text suggest. This is illustrated through an apt analogy: just as a dove, soiled with soot, can easily cleanse itself and be restored to its pristine state, with wings gleaming like silver and feathers shining like gold, similarly, a faithful individual, even if surrounded by darkness, can never be so tainted that he cannot restore his purity. Therefore, it follows that the church, while it may not always bask in the warmth of divine light, will not remain indefinitely in darkness; when it is drawn from that darkness, it regains its brilliance, as if it had endured no hardship.

The name of God represents the East, as He is the unapproachable Light and the eternal Godhead, while the ascent towards the West signifies an encounter with human suffering, likened to night when contrasted with the illuminating mountain. This illustrates that God's presence encompasses all. Therefore, whether you are seated, walking, engaging in daily activities, eating, or attending to other bodily needs, do not hesitate to pray, regardless of whether you face the East or the West; for we are commanded to pray continuously and in every place. Even when your head is covered, maintain your practice of prayer, ensuring you do so with attentiveness rather than negligence.