Psalm 68 (67):32Meaning & Commentary from the Church Fathers

While His hands symbolize vengeance, His face signifies the revelation and proximity that will manifest at the Judgment. By mentioning Egypt and Ethiopia, the text refers to the entirety of the world's nations, quickly adding that the kingdoms of the earth belong to God. This is addressed not to Savellius, Arius, Donatus, or the other cruel entities, but rather affirming that the kingdoms of the earth ultimately belong to God. However, in many Latin and primarily Greek versions, the verses are arranged such that the phrase "to God, the kingdoms of the earth" is positioned differently, emphasizing that "Ethiopia shall be presented from her hands to God."

The revered interpreters Cyril, Theodoret, and Athanasius affirm that Ethiopia eagerly sent forth the eunuch, a noble figure from Candace, the queen of Ethiopia, who oversaw her treasury in Gaza, as recorded in Acts (Acts 8:27). David refers to him as the hand of Ethiopia.

Some interpretations suggest that Egypt represents the entirety of humanity, under the influence of the spiritual Pharaoh, whereas Ethiopia, according to Athanasius, signifies the farthest regions of the earth. The Ethiopians, known to dwell in both the east and west, are often regarded as those at the boundaries of the world; hence, David rightly states, "All the ends of the earth shall be remembered and turned unto the Lord" (Psalm 21:27). When we consider the phrase "shall warn with her hand," we understand it to mean that Ethiopia will stretch out its hands in prayer to Christ, believing in Him. Homer has described the Ethiopians as a people divided, living on the periphery of the world. Others assert that Ethiopia represents all nations, suggesting a collective image marred by sin. This notion is echoed in the Songs, where the bride speaks in repentance, stating, "Black and beautiful," with the blackness representing sin and idolatry while the beauty stems from turning away from those sins.

As Israel distanced itself from God's blessings, the Ethiopians began their journey from paganism to faith. Those who once stood apart have now drawn near, purifying themselves from their sins through the waters of baptism. Ethiopia, therefore, has extended its hands towards God in prayer and in offering gifts to the King—these offerings being acts of devotion, the pursuit of divine knowledge, and virtuous living.

In the initial portion of the prayer, there is a desire for the internal affirmation of the Church. Since God, Thy Father, has ordained that You, O Incarnate God, should strengthen Your reign, we implore You to solidify in us what You have accomplished for us. Continue the marvelous safeguarding of Your Church, nurture the formation of new creations within it, share Your merits with us, and grant the peace and joy of the Holy Spirit which You provide. We hold no claim to these blessings, yet You will sustain and care for Your own work. Following this plea, the prophet anticipates the results of his prayer, extending to the entirety of the Church. When You, O God Incarnate, fortify Your workings on earth, from the temple—the site of Your mysterious presence (see Rev. 21:22)—throughout all Jerusalem—spanning across Your Church, the true Jerusalem (Gal. 4:26)—not just one nation or ruler like the Jews, but numerous nations and kings will offer You gifts as a sign of submission and service to Your kingdom.

The latter part of the prayer seeks the protection of the Church from its enemies. The "beast of the reed" could imply either the wild, unclean beast associated with reeds or a reference to the beast of Egypt, recognized by its connection to the reed, which symbolizes Egypt (see Isaiah 19:6; Isaiah 36:6; Ezekiel 29:6, 7). Regardless, the prophet elucidates that this pertains to nations intent on conflict. The specifics may not have been clear in his era, nor could they have been entirely revealed by the final revelation. “Preti the beast of the reed” indicates a call to restrain and silence the hostility of adversaries, who act like beasts (Psalms 73:19; Psalms 79:14) assaulting Your inheritance, once unified in their strengths under the image of the two beasts from the sea and earth (Rev. 13:1-11).

“Preti to the host of bulls” refers to the powerful among the nations who are as formidable as strong bulls against the helpless. Defeat this malicious host, which seeks to masquerade as Your genuine Church, adorning itself with the pretense of purity by using falsehood, appearing as a silver-haired dove (see Psalm 67:14). Bring ruin to the nations that yearn for conflict, disturbing the tranquility of Your gracious kingdom. Upon completing this prayer, the prophet again envisions its fulfillment and glorious outcomes. “The nobles shall come from Egypt to Jerusalem: Ethiopia shall quickly extend her hands to offer gifts unto God.” This event was prefigured by the visit of the Queen of Sheba to Jerusalem but would reach its full expression after the Babylonian captivity (see Psalms 86:4; Isaiah 19:24; Zephaniah 3:10), accomplished with the arrival of the Messiah, starting with the eunuch of the Queen of Candace, and may still be realized (see Psalms 71).

This serves to validate the universal calling of all nations, as not only David but also Moses and all the Prophets urge them to bring forth offerings of praise to the Lord. To bolster this, he provides a rationale, indicating that God has governed both heaven and earth from eternity. He proclaims, “Sing unto the Lord, who hath ascended into the heaven of heavens from everlasting.” This asserts that, as stated at the psalm's onset, God reigns supreme over all creation with unmatched power. While this assertion refers broadly to the creation of the universe, one must not overlook the specific context here: the Prophet refers to earthly kingdoms, meaning the kings and their nations who were still outside the fold of the church, thereby extending God's authority over them by virtue of His act of creation. Thus, the use of the term "from everlasting" underscores that all humanity has been under His dominion since the dawn of creation. This clearly illustrates the majesty and splendor of God, as the heavens and their vast expanse, with their diverse movements and patterns, consistently maintain exquisite harmony, showcasing throughout the ages the remarkable work of God. After addressing the creation of the universe, he swiftly moves to discuss the creation of thunder, which, as indicated by the term “voice,” conveys that God will deliver a powerful voice. This statement illustrates that by His omnipotent command, God conjures thunder, which with its roar can shake both heaven and earth. It is no coincidence that he depicts God reverberating in the heavens; for nothing instills greater awe and reverence in humanity than the might of thunder. Moreover, to capture our attention or rectify our distractions, he employs the particular phrase “this,” as if to present the scene vividly before our eyes.

The journey toward the West encourages remembrance of the Passion and death of Christ, who, through the power of His divinity, offered salvation to Adam and others from the realm of the dead. The designation of God as the East stems from His nature as the inapproachable Light and the eternal Godhead, while the path to the West symbolizes engagement with human suffering—representative of night in contrast to the illumination of the mountains, thus affirming God’s omnipresence.

Consequently, regardless of whether you are sitting, walking, engaged in daily tasks, eating, or addressing any bodily needs, whether facing east or west, you should not refrain from prayer. We are instructed to pray continually and in all places. Even when your head is covered, maintain your commitment to prayer, ensuring that it is done with attentiveness.