Psalm 68 (67):29Meaning & Commentary from the Church Fathers

Therefore, it is requested for the sake of connection to the sanctuary to affirm the bestowed grace, so that for the sake of the beginning and the entirety may partake in the gift shared. Thus, the Prophet initiates the prophecy regarding the conversion of rulers. ‘To you shall the kings present their gifts.’ For, having ceased their persecution, they will offer respectful honor as to God. And as they themselves receive tributes from their subjects, so, like servants and subjects, they will present gifts to You. Our own eyes bear witness to this, as we observe the fulfillment of the prophecy.

Conversely, if we claim that God's grace generates a good disposition from the outset, we face the contradiction posed by the faith exhibited by Zacchaeus and the repentant thief on the cross, which preceded their personal calls to repentance.

If it were within our ability to fulfill God's commandments and achieve virtue on our own, then why do we pray, “establish, O God, what Thou hast done for us” (Psalms 67:29), and “hasten us in the work of our hands, O Lord” (Psalms 89:17)? Balaam intended to curse Israel, but he was forbidden to do so, despite his desire. Abimelech received a divine warning not to touch Rebekah, lest he sin against God. Joseph’s brothers sold him out of envy; yet this was allowed so that the children of Israel could relocate to Egypt, enabling Joseph, the one sold, to provide for them during a famine, as he later explained to his brothers: “but now do not grieve, nor regret that you sold me here... God sent me before you to preserve you upon the earth and to save your lives by a great deliverance. It was not you who sent me here, but God, who made me a father to Pharaoh and lord over all his house” (Genesis 45:5, 7-8). After their father's death, when his brothers feared retribution, Joseph reassured them: “Fear not, for I fear God. You intended evil against me, but God intended it for good, to bring about what is now being done, the saving of many lives” (Genesis 50:19-20). Concerning God's wise governance, David expresses in Psalm one hundred and four: “He called for a famine upon the land; He broke the whole staff of bread. He sent a man before them: Joseph was sold as a slave” (Psalm 104:16-17). Thus, despite the apparent tension between the grace of God and human will, both work together in unity and are essential for our salvation, provided we remain aligned with the tenets of true faith.

When God observes our inclination toward goodness, He guides and strengthens our resolve. He responds promptly to our plea: “Call upon Me in the day of trouble; I will deliver you, and you shall glorify Me” (Psalm 49:15). Conversely, if we lack a desire for goodness or have become indifferent, He offers salvific counsel through which our good disposition can be cultivated or renewed.

In the initial portion of the prayer, the intention is to affirm the inner strength of the Church. "Since God, Thy Father, has appointed and destined that Thou, O Incarnate God, shouldst fortify Thy Kingdom, the Church, bolster what Thou hast accomplished in us, extend the wondrous protection of Thy Church, sustain the growth of Thy new creations within it, the communion of Thy merits, and the peace and joy brought by the Holy Spirit that Thou impart. We do not merit these blessings, yet Thou art faithful to uphold and nurture the work that belongs to Thee." Following this entreaty, the prophet expresses a glimpse of the fulfillment of his request, one that will extend to the whole Church. "When Thou, O Incarnate God, dost reinforce Thy work upon the earth, beginning from the temple—your enigmatic presence (see Rev. 21:22)—throughout all Jerusalem, across the vastness of Your Church, the heavenly Jerusalem (Gal. 4:26), it will not be just one nation or king, as with the Jews, but numerous nations and rulers who will bring forth gifts, offerings of allegiance and service to Thy kingdom."

The latter part of the prayer seeks the Church's deliverance from her foes. The "beast of the reed" denotes either a wild and unclean creature residing in reeds, or a beast associated with Egypt, given that reeds are primarily found there (see Isaiah 19:6) and symbolize Egypt (see Isaiah 36:6; Ezekiel 29:6, 7), or an enemy armed with arrows or spears made from reeds. Regardless of the specifics, the prophet conveys the overarching significance of his riddle: it concerns nations that crave conflict. The particulars might not have been clear in his time, and perhaps their full revelation awaits the final event. "Restrain the beast of the reed, meaning to subdue and silence the adversaries who, like wild animals (Psalms 73:19; Psalms 79:14), threaten Thy inheritance, once uniting their might under the images of two beasts from the sea and the earth (Rev. 13:1-11). Restrain the fierce assembly of bulls, the powerful among nations, likened to strong bulls among weaklings. Render void this wicked assembly, which, to masquerade as Thy true Church, adorns itself like a silver-backed dove (see: Psalm 67:14), disguising itself with a veneer of purity, and by Thy Word: diminish the nations that instigate conflicts and disturb the tranquility of Thy gracious reign."

With the prayer concluded, the prophet glimpses its outcomes and glorious results. "The nobles shall come from Egypt to Jerusalem: Ethiopia shall quickly extend her hands to present gifts to God." This moment was prefigured by the visit of the Queen of Sheba to Jerusalem, yet it was to be fully realized after the Babylonian exile (see Psalms 86:4; Isaiah 19:24; Zephaniah 3:10) and culminated with the arrival of the Messiah, starting with the eunuch of the Queen of Candace, and it may still come to fruition (see Psalms 71).

By calling upon God to reinforce what has already been accomplished, he emphasizes that all victories stem from His power, irrespective of the bravery demonstrated by the Israelites in battle, thereby encouraging a spirit of gratitude and humility while curbing arrogance.

To further motivate them toward humility, he underscores their profound reliance on the ongoing favor of God. The following phrase, "from Thy temple which is in Jerusalem," directly connects to what has been stated before, providing the rationale for why God chose to extend His strength to the Israelites over others: it was because He had a temple in Jerusalem, intended to be honored by His might, where the ark of the covenant resided. The prophet thus illustrates God’s presence in the sanctuary, chosen not without purpose, as it was from there that He poured His mercies upon His people and provided them with necessary answers. Consequently, it is right for the prophet to beseech that divine power be revealed from the temple, for through the covenant and its promises, all grace is to be requested from that sacred place.

A question arises regarding why David references a temple that had yet to be constructed. In response, we understand that the term "temple" here refers to the Old Testament tabernacle, wherein the ark of the covenant had already been placed. Just as he attributed the victories over adversaries to God, he likewise assigns the resultant benefits to Him. He declares that the conquered kings, both he and his descendants, will not only render tribute but will also recognize God as strong in battle. This assertion serves to compel the faithful more emphatically to present to God offerings of praise and thanksgiving.

The name of God signifies the East, as He embodies unapproachable Light and eternal divinity. The ascent to the West represents our engagement with human suffering, akin to darkness when contrasted with the mountain light, emphasizing that God's presence is omnipresent. Thus, whether you are sitting, walking, attending to your needs, or engaged in any other activity, regardless of whether you face east or west, you should not hesitate to pray, for we are instructed to pray constantly and in every place. Even when your head is covered, do not neglect prayer; instead, ensure that it is done with intention and care.