Psalm 68 (67):6Meaning & Commentary from the Church Fathers

Similarly, the Lord stated, "No one has ascended into heaven, except the Son of Man who descended from heaven and is in heaven" (John 3:13). In this, the Lord demonstrated the incomprehensibility of the Divine essence, teaching that while He descended, He remained in heaven, coexisting with humanity, without being separated from the Father.

Through the preaching of the Gospel, they embraced Christ as their Father and as their bridegroom, with the Father providing protection and sustenance, and the bridegroom uniting with them through faith. Origen notes that everyone who sins belongs to the devil, who then becomes their father. Thus, be an orphan and turn away from such a father, seeking Him who will embrace the fatherless and the widow. Christ seeks to unite the human soul to Himself; the devil, as the transgressor, wishes to corrupt her by taking on the role of bridegroom. Therefore, let your soul remain widowed to him so that God might grant you justice for forsaking the one who led you into wickedness and gave rise to evil. Didymus states that one must strive to abandon the former father of evil, the unfaithful husband, in order to accept God as Father, who plants divine seeds within us. God resides in His sacred dwelling, which, as Eusebius clarifies, refers to heaven. The verb "is" is implied in the text. Initially, David proclaims, "Let God arise," indicating His arrival from the western direction; Theodoret explains that God is situated in His holy place, denoting His presence in heaven — the sacred abode of God as noted by Athanasius. From this position, He moves to defend and orchestrates all according to His divine will, not through physical movement, for He transcends all limits and remains eternally present in heaven. The following verse reflects this thought: "No one has ascended into heaven, but the Son of Man who descended from heaven, who is in heaven" (John 3:13), emphasizing that even while He walked among us in the flesh, He continuously dwelt with the Father in heavenly realms. The Christian Church and every devout and righteous believer are also honored as sacred places of God, as Didymus observes.

The distinction between singing and drumming can be seen in the straightforward nature of song versus the complexity of rhythmic instruments. In spiritual terms, as indicated by some interpretations (in works attributed to Jerome and Eusebius concerning the Psalms), singing represents contemplation while drumming connotes action, both contributing to the worship of God in spirit and body. Furthermore, the prophet instructs that a path be prepared for Him who traverses the wilderness. When particularly applied to a special occasion, this may convey a precise message: just as a victor's procession necessitates a cleared and decorated route, so should the congregations of Judah and Israel, with reverence and joy, properly prepare the way for Him who reigns upon the cherubim (4:4; Psalm 79:2; Psalm 98:1) at the tabernacle, manifesting His presence like a chariot moving from Sinai through to Jerusalem in victory. A broader and deeper interpretation can be drawn from David's proclamation when compared to a similar announcement by Isaiah (Isaiah 40:3), which the New Testament elaborates on (Matthew 3:2, 3). By this reasoning, preparing the way for the Lord involves repentance and transformation, and the Lord’s passage through the wilderness symbolizes the arrival of His Kingdom. Therefore, Eusebius interprets the procession towards the West as the Incarnation, while others see it as the death of Jesus Christ, and yet others view it as the Church’s outreach throughout the world, transitioning from one nation to another, from Jews to Gentiles, moving from east to west (in works on the Psalms by Eusebius and Tirin). The phrase in Jage His name may suggest a connection to what precedes, indicating that He moves through the wilderness in the magnificence of His name. However, the Septuagint and Symmachus provide distinct clarifications: “He, whom the Church is beckoned to celebrate, is Jag, identified as the God of splendor.” The prophet further states, in recognition of His gracious presence, that believers and lovers of God should set aside earthly concerns and fears of bondage.

As a demonstration of His boundless power, He walks upon the clouds, moving effortlessly from east to west, affirming that He transcends all creation, thus neither the earth nor the heavens can contain the magnificence of His glory. The statement about the name of the Lord indicates intent. In a time when the world was largely ensnared by superstitions and idols, the call is made to honor the one true God, urging the faithful to discard all false images when the God of Israel takes His stand. However, mere servile fear is insufficient for honoring God; even the wicked acknowledge Him with reluctance. Therefore, the invitation to approach Him with joy and gladness is given, saying, Rejoice in His presence.

Furthermore, He speaks of His wondrous kindness, demonstrating that He is approachable, even for orphans and widows. His unfathomable glory does not alienate Him from bestowing grace upon us, as the gap between Himself and us is not insurmountable. By referring to orphans and widows, He encompasses, through synecdoche, all who society often overlooks as unworthy of attention and assistance. People generally extend favors only where there is a potential for reward; hence, dignity and prominence often overshadow the less fortunate. Yet, God extends His care to those who are marginalized.

The phrase God in His holy dwelling can refer to either heaven or the temple, and both are fitting in this context. God is not confined to heaven to be idle; rather, heaven serves as His throne from which He surveys the entirety of creation and renders judgment. Moreover, having chosen to dwell among humanity, He graciously calls individuals to Himself. Thus, there is no greater comfort for the poor and the weak than knowing He is close at hand. The following verse emphasizes additional aspects of His goodness, stating that God gathers the united in one house, blessing the lonely with joyful unions and increasing abundance within their homes. He liberates those who are bound, releasing them from captivity and granting them freedom.

In the concluding remarks, judgment is pronounced upon the wicked who disregard God, intended not only to instill fear but also to assure the faithful that they need not envy the transient prosperity of those whose eventual downfall is certain. To live in desolate places or to inhabit tombs signifies a state of deprivation, devoid of participation in God’s fatherly generosity.

The pathway to the West invites reflection on the Passion and death of Christ the Savior, who, through the divine power, liberated Adam and others from the realm of the dead. God embodies the East, as He represents the unapproachable Light and the eternal Godhead. The ascent toward the West signifies an engagement with human suffering, akin to the darkness that contrasts with the illumination of the mountain. This illustrates God's omnipresence.

Thus, regardless of whether you are seated, walking, attending to your needs, or eating, and regardless of whether you face the East or the West, remain steadfast in prayer, for we are instructed to do so continually and in all places. If your head is covered, do not cease to pray; instead, ensure that your prayers are offered with attentiveness.