Psalm 68 (67):5Meaning & Commentary from the Church Fathers

Simmachus interprets this as “level the way for him that travails in an uninhabited land.” This desert is devoid of life, and the Holy Scriptures often refer to the Gentiles as a wilderness. It is written: “The thirsty desert is gladdened” (Is. 35:1); and, “As many children are more desolate than those who have a husband” (Is. 54:1). Over this desolate expanse, lacking illumination and thus referred to as the west, the Sun of righteousness rose, dispelling the shadows and establishing the barren as His sanctuary.

He refers to Him that ascended into the west because Christ is the unapproachable light and the sun of righteousness, who ascended into the hearts of mankind and began to dwell in them through faith. These individuals represent the west, or evening, and the night, reflecting the deep darkness of error that had enveloped them for so long. The world, referred to as the west, aligns with the notion that “the light shines in the darkness” (John 1:5). Following this, the text proclaims the name of Christ, declaring Him as the Lord over all creation, reiterating His divinity. As Origen states, a person who sings does so with one voice, yet one may also play an instrument. Thus, envision yourself devoid of a body, grasping the concept of singing. Contemplate both your soul and body, and then envision what it means to sing in the presence of the Psalms. The one who sings to God is the individual whose soul is instructed in the truths of faith, reciting sound theology from a purified mind. He who glorifies His name engages in actions that elicit praise for God from those observing. Isidore of Pelusiot raises a question: How can God, who is the unapproachable light of the east, ascend to the west? The term east signifies His timeless Godhead, the eternal light, while His ascension to the west signifies His participation in human frailty, akin to night in contrast to the utmost light. This is why the East manifests in the West, so that through the illumination in darkness, the darkness may be transformed into light. St. Gregory the Theologian notes that He who ascended to the heavens, to the east of His own glory and radiance, also appears in the west of our lowliness and humility. Eusebius remarks that the Sun of righteousness, by assuming the form of a servant and concealing His divine rays within, entered into the flesh and even into death, dispelling the darkness that had pervaded human souls. Theodoret, interpreting this Psalm literally, mentions that when the tabernacle entered Palestine, its bearers faced westward, in accordance with its geographic positioning. He also indicates that the west represents the final times, wherein Christ-God became incarnate from the Virgin. As Athanasius states, “Consider how to walk in His ways,” emphasizing that in the latter days He manifested on earth in flesh. Alternatively, “to Him who ascended to the west” may refer to His journey to hell. Another interpretation suggests that evil and the devil can often masquerade as light, hence the saying, “The light of the wicked shall be extinguished” (Proverbs 13:9). Thus, when the deceptive brightness of the evil one; the so-called light that is truly darkness, sets and vanishes from the soul of man, then the true sun of truth will rise and illuminate that soul, producing genuine light akin to lightning. This prepared and beautified path, which represents the west, corresponds to the end of the day of evil, for it is impossible for good and evil, light and darkness, to coexist within a single person. “And rejoice in His presence. Let them be put to shame at His sight.” This means to rejoice—similar to the earlier call to rejoice before God—and to be confounded—a reflection of “let them flee from His presence!” Theodoret explains that this confusion and dread of the demons is evidenced in the divine Gospels, where we encounter their words: “What have you to do with us, Son of God? Have you come here to torment us before the time?”

The prophet invites the Church to both sing and make music; there is a distinction between singing, which is a simple and direct expression, and drumming, which involves more complexity and instrumental variation. In a spiritual sense, singing denotes contemplation while drumming symbolizes active engagement, together offering praise to God with both body and spirit.

Moreover, the prophet admonishes that preparations should be made for the One who traverses the wilderness. In the context of a specific event, this message can be interpreted as: just as the path for victors or rulers is leveled and prepared, so should the congregations of Judah and Israel, filled with reverence and spiritual joy, arrange and beautify the way for Him who rides on the cherubim, as expressed in Psalm 79:2 and Psalm 98:1. This depiction illustrates His journey from the wilderness of Sinai to the chosen city of His sanctuary, Jerusalem. A broader interpretation can be drawn from comparing David’s proclamation with a similar verse from Isaiah (Isaiah 40:3), which is later referenced in the New Testament (Matthew 3:2, 3). Through this lens, preparing the way for God signifies repentance and a turning back to Him, while His journey through the deserts symbolizes the arrival of the Kingdom of God. Thus, Eusebius interprets this journey toward the West or through the deserts as corresponding to the Incarnation, while others see it reflecting the death of Jesus Christ or the ongoing expansion of the Church from nation to nation, moving from Jews to Gentiles, transitioning from eastern to western lands.

The phrase “His name” is sometimes linked back to the previous concept, suggesting that He who travels through the deserts is doing so in the radiance of His name. The Seventy and Symmachus expand on this, indicating that He, whose triumph the Church is called to celebrate, embodies the essence of brightness, as signified by the name God of Splendor. The prophet adds that in the presence of such a God, those who believe and love Him should set aside their worldly concerns and fears of servitude.

With these exhortations, the faithful are encouraged to offer praise to God. Initially, this call to worship is universal, underscoring that God, through His might, sustains and governs all creation; followed by a personal aspect, illustrating His care for the needy, the widow, and the orphan under His protective gaze. The majesty of God's infinite power is evidenced by His ability to traverse the skies, as He moves effortlessly from east to west; thus, it is concluded that His grandeur transcends all existence, uncontained by either earth or heaven.

The phrase, "The Lord is named after Him," carries significant meaning. In a time when idolatry spread widely and the world was rife with false gods, there was a clear intention to acknowledge the one true God, commanding the hiddenness of idols when the God of Israel moved forth on Wednesdays. However, mere fear of God, which even the wicked experience, is insufficient for the faithful; therefore, He invites them to approach Him with joy, saying, "Rejoice before Him." He also speaks of His extraordinary kindness, demonstrating that His incomprehensible majesty does not alienate Him from attending to the orphans and widows, revealing that the gap between Him and sinful humanity is not so insurmountable.

The inclusion of orphans and widows serves as a representative figure for all whom society deems unworthy of attention and assistance. Generally, people are inclined to show favor when there is a prospect of reward, leading to esteem being awarded to dignity and splendor, while the poor remain neglected. Yet God attends to their needs. The phrase, "God in His holy place," may refer to either heaven or the temple, both aligning with the theme at hand. God is not confined within the bounds of heaven to remain idle; rather, heaven serves Him as a throne, from which He surveys the universe and renders judgment. He has chosen to dwell among people, graciously calling them close to Him, offering profound comfort to the poor and the weak in knowing that He is not distant.

In the following verse, He expands on His benevolence, stating that God gathers the united within His house, blessing the helpless and the forsaken with joyful unions and abundance; He frees those burdened by their chains, releasing them from captivity, and granting them liberty. In the concluding segment, judgment is pronounced upon the wicked who scorn God, intended both to instill fear in them and to remind the faithful not to envy the temporary prosperity of those whose fortunes ultimately lead to their downfall. To exist in barren places or to reside in tombs signifies a profound lack, a separation from the beneficial love of God.

God’s name symbolizes the East, representing the inapproachable Light and the eternal Godhead. The ascent to the West relates to communion with human suffering, likened to darkness when contrasted with the light of the mountains, demonstrating that God is present everywhere. Thus, whether you are seated, walking, engaged in your tasks, eating, or fulfilling other bodily needs, whether facing the east or west, do not hesitate to pray; we are instructed to pray continuously and in all places. Additionally, when your head is covered, maintain your commitment to prayer, ensuring it is done with reverence and attentiveness.