Psalm 68 (67):31Meaning & Commentary from the Church Fathers

There are also references to the gathering of bulls among the cows of the nations, indicating a desire to exclude those who are refined like silver. The bulls symbolize the prideful and unrestrained heretics, while the cows represent souls that are easily led astray, prone to follow those bulls. They do not lead entire nations into error, for amidst them are serious and steadfast individuals, as indicated by the Scripture, "In the grave of the people I will praise Thee." Instead, their influence is found mainly among the easily misled. From among these, certain individuals infiltrate homes and ensnare foolish women who are laden with sins and driven by various desires, always learning yet failing to achieve an understanding of the truth, as indicated in 2 Timothy 3:6-7.

As stated, may be excluded; this signifies revealing or manifesting the truth. In silversmithing, those who shape raw materials into vessels are known as excluders. Many interpretations of Holy Scripture remain concealed, understood only by a select few of exceptional insight, and are often most effectively defended when fueled by our zeal in confronting heretics. This motivation prompts those who neglect their learning to awaken from slumber and engage attentively in order to counter their opponents.

Consider how many meanings concerning Christ as God have been defended against Photinus, how many regarding Christ as man have countered Manichaeus, how many concerning the Trinity have opposed Sabellius, and how many affirmations of the Trinity's unity have been made against the Arians, Eunomians, and Macedonians. Numerous testimonies of the Catholic Church have emerged worldwide against the Donatists, Luciferians, and others who err with similar misconceptions; the list of heretics could extend indefinitely, making it unnecessary to detail them all at this moment.

The Apostle speaks of these individuals as bulls—not yielding to the gentle and humble discipline of guidance—in his exhortation that only those capable of encouraging sound doctrine and challenging opponents should be chosen for the episcopate. Many rebellious individuals exist; they are bulls with their necks raised, unmanageable under the yoke of true discipline, described in the psalm as cows.

They were referred to as ‘young men’ because the populace was likened to ‘young women.’ This designation is reaffirmed by the scriptural passage: ‘Many bulls have surrounded me, strong bulls of Bashan have encircled me’ (Psalm 22:12). They incited the populace to rise against the proclaimers of the Gospel. To silence the tempted with riches. The riches represent the Divine truths. He requests the prohibition of both mental and carnal foes in order to ensure that those spreading the Gospel are not forced into a situation where they can no longer proclaim their message. Alternatively, ‘forbid’ both kinds, so preachers may not be hindered from sharing the Word. The Gentiles, despite their inclination toward conflict, clearly refer to the nations in a spiritual context and the struggles that arise against the Saints.

Yet the Prophet indicates that the Jews will act with the aim of excommunicating and denying those who, like refined silver, are deserving of this blessed fate. Blessed Paul remarked about them: "They are not jealous of you, but they want to separate you" (Galatians 4:17). However, since there were also Gentiles who spoke against them and led the saints to various forms of death, the Prophet appropriately states, "Silence the tongues of those who seek to harm them." Thus, after addressing those who have faltered, the Prophet shifts his focus to those who have faith.

Additionally, it is noteworthy that in the region of Nicene, it is stated that on the way to Jerusalem, there exists a grove filled with cottonwoods, often referred to as a reed grove due to its abundance of reeds. Within this grove, wild and bloodthirsty lions, along with other predators, lurk in seven locations, stealthily awaiting travelers bound for Jerusalem, then swiftly attacking and slaughtering them. This provides a vivid illustration that aligns with divine David's intention in these words, hinting at the covert threats posed by both physical lions—who cunningly ambush those journeying to Jerusalem—and spiritual adversaries—the demons who orchestrate schemes against those ascending to the heavenly Jerusalem.

Athanasius provides a similar narrative. The young men are described as being tempted by materialism. Here, David refers to the Jewish clergy—bishops, scribes, and rulers—drawing from the perspectives of the Divine writers Cyril and Athanasius, who highlight their arrogance and insensitivity; he denotes the multitudes under their authority as young maidens or cattle, recognizing the hierarchy where bulls dominate while cows are submissive. By this, he implies that the leaders among the Jews were enmeshed in the throngs of their subjugated people, striving to silence the Apostles, whose zeal for the Gospel was fervent and unwavering. The Acts detail how the apostles were summoned, flogged by the Jewish leaders, and prohibited from proclaiming the name of Jesus (Acts 5:40).

The term 'silver' stands in for the phrase 'as silver,' characteristic of Hebrew expression. Alternatively, it can be taken as ‘tried,’ symbolizing the quality of silver that undergoes testing. Theodoret remarks on the Jewish people being likened to bulls because of their inherent cruelty, while the young maidens symbolize the nations that have embraced the faith, reflecting their fresh calling. Therefore, these words presage the Jewish discord in the early days of the faith’s proclamation. Their intention, as noted, is to block others from entering and deprive them of the riches bestowed upon those refined by trials, much like silver is purified.

Blessed Paul acknowledges that ‘they are not jealous for your good, but they want to exclude you.’ Given the presence of dissenters and those who persecuted the saints in various ways, it is appropriate to mention them here. Athanasius clearly states: Restrict the spiritual and sensory foes, lest the Gospel heralds be so confined that their proclamation ceases; for Divine calls are akin to silver. 'Thou shalt scatter the tongues that seek conflict.' Scatter, he commands, those nations seeking to incite strife against Your Church, targeting not only the carnal masses but also the spiritual demons.

Hatred stems from the adversary, who, as Jesus states, is "a murderer from the beginning" (John 8:44). Evil is characterized by weapons and warfare, being fundamentally opposed to God's commandments, which declare, "Thou shalt not murder" (Ex. 20:13). The Lord fashioned humanity for the purpose of living, yet war deprives individuals of life. In His divine will, God has constrained human existence to a determined span, but warfare disrupts this timeline, prematurely ending lives that God intended to flourish. War is a malevolent force, counter to the goodness of peace, within which nations are built, cities thrive, populations grow, rural communities expand, and prosperity increases. However, war annihilates these blessings of peace; it obliterates nations, lays waste to cities, ravages communities, pillages wealth, and plunges societies into destitution, taking the lives of countless individuals in mere moments. David rightly implores in prayer, "Destroy the tongues of those who desire war." Can anyone endorse a war born from blessed injustice? There exist two types of warfare: one rooted in injustice and senseless offense, and the other that arises defensively against an unjust aggressor. Unjust warfare constitutes a grave sin, akin to murder, and falls under the judgment God decreed after the flood: "Whoever sheds man's blood, by man shall his blood be shed" (Gen. 9:6). Conversely, a war that emerges from a blessed motivation—where individuals defend themselves and others—is not classified as a mortal sin. Such a conflict can even be viewed as a demonstration of the noble virtue of love, especially if it is undertaken with pure intentions, focused not solely on personal safety but on preserving the integrity of the homeland against imminent threats. This is to protect not only the physical well-being of neighbors but also their spiritual salvation, which is jeopardized when countrymen fall into the hands of oppressors, as seen in cases of captivity where Christians are coerced into sinful acts and even compelled to renounce Christ. Warfare justified by such reasons finds commendation in Sacred Scripture, as the Lord declares, "Greater love hath no man than this, that a man lay down his life for his friends" (John 15:13). For those seeking a deeper exploration of such warfare, reference is made to the struggle of the Christian sage against the Saracens, detailed in the Lives of Saints Methodius and Constantine, commemorated on May 11. Nevertheless, even warfare conducted under a justified premise is not devoid of sin. It frequently involves, if not grave, then lesser sins, such as the thirst for vengeance and the desire for glory. Regarding retaliatory warfare, its sinful nature is illustrated in the account of the holy martyr Arefa and his companions, as revealed in the response given by God through the discerning elder to the Ethiopian king Elezvoy, who sought to retaliate against the Jew Dunaan for the spilling of Christian blood. This narrative is recorded for October 24.

“Since God, Your Father, has commanded and ordained that You, O God Incarnate, strengthen Your dominion, we ask that You fortify what You have accomplished in us. Extend the wondrous safeguarding of Your Church and the nurturing of Your new creations within it, the sharing of Your blessings, and the peace and joy of the Holy Spirit that You bestow. Though we have no claim to these gifts, You will uphold and commit to Your work.” Following this heartfelt entreaty, the prophet glimpses the fulfillment of his plea, reflecting on the broader Church. “When You, O God Incarnate, bolster Your work on earth, beginning with the temple, the abode of Your divine presence (see Rev. 21:22), throughout all Jerusalem—the entire expanse of Your Church, which is the New Jerusalem (Gal. 4:26)—not just one nation or king like the Jews, but many nations and monarchs will bring offerings or tributes of devotion and service to Your kingdom.”

The latter part of the prayer implores for the Church's protection against her foes. The “beast of the reed” may refer to a wild and unclean creature dwelling in the reeds, or signify an enemy armed with arrows or spears made from reeds, predominantly an Egyptian product (see Isaiah 19:6) and a symbol of Egypt (see Isaiah 36:6; Ezekiel 29:6, 7). Regardless of the exact interpretation, the prophet articulates that this concerns nations seeking conflict. The specifics may be unclear even to his contemporaries, and perhaps the full revelation awaits the culmination of events. “Restraining the beast of the reed means to thwart the ambitions of enemies, who, like beasts (Psalms 73:19; Psalms 79:14), assault Your inheritance and once united their might under the guise of two beasts from the sea and land (Rev. 13:1-11). Restrain the host of bulls, symbolizing the powerful among the nations, strong as bulls amongst the young. Expose this wicked assembly, which, in its desire to present itself as Your true Church, decorates itself like a silver-plated dove (see Psalm 67:14) with false purity, through Your Word: bring ruin to the nations that stir strife and disrupt the peace of Your gracious kingdom.”

Upon concluding the prayer, the prophet envisions its results and triumphant outcomes: “The nobles shall come from Egypt to Jerusalem; Ethiopia shall swiftly reach out her hands to present gifts to God.” This event was anticipated in the visit of the Queen of Sheba to Jerusalem, but its full revelation was to come after the Babylonian captivity (see Psalms 86:4; Isaiah 19:24; Zephaniah 3:10), culminating with the arrival of the Messiah, beginning with the Ethiopian eunuch, and it may yet come to fruition (see Psalms 71).

The subsequent phrase "Be weary of them that are tempted with silver" highlights the greed that drives these foes, often leading to incursions on the borders of Israel. This notion is further supported by the following words, which speak of silencing the tongues of those eager for conflict. This illustrates that foreign nations sought strife and unrest without provocation, attacking peaceful people unreasonably.

When David, having secured victory over his adversaries numerous times, places his trust for protection in God, it serves as a lesson that the church’s state in this world will never be entirely tranquil. Satan frequently stirs conflict, moving us from one adversary to the next, testing our endurance through such trials.

By likening the enemies to oxen and youthful warriors, the Prophet imparts a message of humility to the faithful, encouraging them to seek God’s aid. The more fiercely our foes persecute us, indulging their wrath, the more compassionate God is toward us, providing assistance more swiftly. For it is within His power to subdue the young and to conquer fearsome giants.

The path toward the West invites us to remember the Passion and death of Christ, who, through His divine power, freed Adam and others from the realm of the dead. The name of God symbolizes the East, for He embodies the unapproachable Light and the eternal Godhead. The move toward the West represents an engagement with human suffering, akin to a night that pales in comparison to the radiant light of the mountain. This illustrates that God is present in all places. Thus, whether you are seated, walking, engaged in work, eating, or attending to physical needs, do not hesitate to pray, regardless of whether you face the east or the west, for we are instructed to do so continually and in every location. Even when your head is covered, maintain your practice of prayer, ensuring that it is done with attentiveness and care.