Exposition on Psalm 68

1. Of this Psalm, the title seems not to need operose discussion: for simple and easy it appears. For thus it stands: For the end, for David himself a Psalm of a Song. But in many Psalms already we have reminded you what is at the end: for the end of the Law is Christ for righteousness to every man believing: Romans 10:4 He is the end which makes perfect, not that which consumes or destroys. Nevertheless, if any one endeavours to inquire, what means, a Psalm of a Song: why not either Psalm or Song, but both; or what is the difference between Psalm of Song, and Song of Psalm, because even thus of some Psalms the titles are inscribed: he will find perchance something which we leave for men more acute and more at leisure than ourselves....

2. Let God rise up, and let His enemies be scattered Psalm 67:1. Already this has come to pass, Christ has risen up, who is over all things, God blessed for ever, Romans 9:5 and His enemies have been dispersed through all nations, to wit, the Jews; in that very place, where they practised their enmities, being overthrown in war, and thence through all places dispersed: and now they hate, but fear, and in that very fear they do that which follows, And let them that hate Him flee from His face. The flight indeed of the mind is fear. For in carnal flight, whither flee they from the face of Him who everywhere shows the efficacy of His presence? Whither shall I depart, says he, from Your Spirit, and from Your face whither shall I flee? With mind, therefore, not with body, they flee; to wit, by being afraid, not by being hidden; and not from that face which they see not, but from that which they are compelled to see. For the face of Him has His presence in His Church been called....

3. As smoke fails, let them fail Psalm 67:2. For they lifted up themselves from the fires of their hatred unto the vapouring of pride, and against Heaven setting their mouth, and shouting, Crucify, Crucify, John 19:6 Him taken captive they derided, Him hanging they mocked: and being soon conquered by that very Person against whom they swelled victorious, they vanished away. As wax melts from the face of fire, so let sinners perish from the face of God. Though perchance in this passage he has referred to those men, whose hard-heartedness in tears of penitence is dissolved: yet this also may be understood, that he threatens future judgment; because though in this world like smoke, in lifting up themselves, that is, in priding themselves, they have melted away, there will come to them at the last final damnation, so that from His face they will perish for everlasting, when in His own glory He shall have appeared, like fire, for the punishment of the ungodly, and the light of the righteous.

4. Lastly, there follows, And let just men be joyous, and exult in the sight of God, let them delight in gladness Psalm 67:3. For then shall they hear, Come, you blessed of My Father, receive ye the kingdom. Let them be joyous, therefore, that have toiled, and exult in the sight of God. For there will not be in this exultation, as though it were before men, any empty boasting; but (it will be) in the sight of Him who unerringly looks into that which He has granted. Let them delight in gladness: no longer exulting with trembling, as in this world, so long as human life is a trial upon earth. Secondly, he turns himself to those very persons to whom he has given so great hope, and to them while here living he speaks and exhorts: Sing ye to God, psalm ye to His name Psalm 67:4. Already on this subject in the exposition of the Title we have before spoken that which seemed meet. He sings to God, that lives to God: He psalms to His name, that works unto His Glory. In singing thus, in psalming thus, that is, by so living, by so working, a way make ye to Him, he says, that has ascended above the setting. A way make ye to Christ: so that through the beautiful feet of men telling good tidings, Isaiah 52:7 the hearts of men believing many have a way opened to Him. For the Same is He that has ascended above the setting: either because the new life of one turned to Him receives Him not, except the old life shall have set by his renouncing this world, or because He ascended above the setting, when by rising again He conquered the downfall of the body. For The Lord is His name. Which if they had known, the Lord of glory they never would have crucified. 1 Corinthians 2:8

5. Exult ye in the sight of Him, O you to whom has been said, Sing ye to God, psalm ye to the name of Him, a way make ye to Him that has ascended above the setting, also exult in the sight of Him: as if sorrowful, yet always rejoicing. 2 Corinthians 6:10 For while you make a way to Him, while you prepare a way whereby He may come and possess the nations, you are to suffer in the sight of men many sorrowful things. But not only faint not, but even exult, not in the sight of men, but in the sight of God. In hope rejoicing, in tribulation enduring: Romans 12:12 exult ye in the sight of Him. For they that in the sight of men trouble you, shall be troubled by the face of Him, the Father of orphans and Judge of widows Psalm 67:5. For desolate they suppose them to be, from whom ofttimes by the sword of the Word of God Matthew 10:34 both parents from sons, and husbands from wives, are severed: but persons destitute and widowed have the consolation of the Father of orphans and Judge of widows: they have the consolation of Him that say to Him, For my father and my mother have forsaken me, but the Lord has taken up me: and they that have hoped in the Lord, continuing in prayers by night and by day: 1 Timothy 5:5 by whose face those men shall be troubled when they shall have seen themselves prevail nothing, for that the whole world has gone away after Him. John 12:19 For out of those orphans and widows, that is, persons destitute of partnership in this world's hope, the Lord for Himself does build a Temple: whereof in continuation he says, The Lord is in His holy place.

6. For what is His place he has disclosed, when he says, God that makes to dwell men of one mood in a house Psalm 67:6: men of one mind, of one sentiment: this is the holy place of the Lord. For when he had said, The Lord is in His holy place: as though we were inquiring in what place, since He is everywhere wholly, and no place of corporal space contains Him; immediately he has subjoined somewhat, that we should not seek Him apart from ourselves, but rather being of one mood dwelling in a house, we should deserve that He also Himself deign to dwell among us. This is the holy place of the Lord, the thing that most men seek to have, a place where in prayer they may be hearkened unto....For as in a great house of a man, the Lord thereof does not abide in every place whatsoever, but in some place doubtless more private and honourable: so God dwells not in all men that are in His house (for He dwells not in the vessels of dishonour), but His holy place are they whom He makes to dwell of one mood, or of one manner, in a house. For what are called τρόποι in Greek, by both modi and mores (moods and manners), in Latin may be interpreted. Nor has the Greek writer, Who makes to dwell, but only makes to dwell. The Lord, then, is in His holy place....

7. But to prove that by His Grace He builds to Himself this place, not for the sake of the merits preceding of those persons out of whom He builds it, see what follows: Who leads forth men fettered, in strength. For He looses the heavy bonds of sins, wherewith they were fettered so that they could not walk in the way of the commandments: but He leads them forth in strength, which before His Grace they had not. Likewise men provoking that dwell in the tombs: that is, every way dead, taken up with dead works. For these men provoke Him to anger by withstanding justice: for those fettered men perchance would walk, and are not able, and are praying of God that they may be able, and are saying to Him, From my necessities lead me forth. By whom being heard, they give thanks, saying, You have broken asunder my bonds. But these provoking men that dwell in the tombs, are of that kind, which in another passage the Scripture points out, saying, From a dead man, as from one that is not, confession perishes. Sirach 17:28 Whence there is this saying, When a sinner shall have come into the depth of evil things, he despises. Proverbs 18:3 For it is one thing to long for, another thing to fight against righteousness: one thing from evil to desire to be delivered, another thing one's evil doings to defend rather than to confess: both kinds nevertheless the Grace of Christ leads forth in strength. With what strength, but that wherewith against sin even unto blood they are to strive? For out of each kind are made meet persons, whereof to construct His holy place; those being loosened, these being raised to life. For even of the woman, whom Satan had bound for eighteen years, by His command He loosed the bonds; Luke 13:16 and Lazarus' death by His voice He overcame. John 11:43 He that has done these things in bodies, is able to do more marvellous things in characters, and to make men of one mood to dwell in a house: leading forth men fettered in strength, likewise men provoking that dwell in the tombs.

8. O God, when You went forth before Your people Psalm 67:7. His going forth is perceived, when He appears in His works. But He appears not to all men, but to them that know how to spy out His works. For I do not now speak of those works which are conspicuous to all men, Heaven and earth and sea and all things that in them are; but the works whereby He leads forth men fettered in strength, likewise men provoking that dwell in the tombs, and makes them of one manner to dwell in a house. Thus He goes forth before His people, that is, before those that do perceive this His Grace. Lastly, there follows, When You went by in the desert, the earth was moved Psalm 67:8. A desert were the nations, which knew not God: a desert they were, where by God Himself no law had been given, where no Prophet had dwelled, and foretold the Lord to come. When, then, You went by in the desert, when You were preached in the nations; the earth was moved, to the faith earthly men were stirred up. But whence was it moved? For the heavens dropped from the face of God. Perchance here some one calls to mind that time, when in the desert God was going over before His people, before the sons of Israel, by day in the pillar of cloud, by night in the brightness of fire; Exodus 13:21 and determines that thus it is that the heavens dropped from the face of God, for manna He rained upon His people: Exodus 16:15 that the same thing also is that which follows, Mount Sina from the face of the God of Israel, with voluntary rain severing God to Your inheritance Psalm 67:9, namely, the God that on Mount Sina spoke to Moses, when He gave the Law, so that the manna is the voluntary rain, which God severed for His inheritance, that is, for His people; because them alone He so fed, not the other nations also: so that what next he says, and it was weakened, is understood of the inheritance being itself weakened; for they murmuring, fastidiously loathed the manna, longing for victuals of flesh, and those things on which they had been accustomed to live in Egypt. Numbers 11:5-6 ... Lastly, all those men in the desert were stricken down, nor were any of them except two found worthy to go into the land of promise. Numbers 14:23-24 Although even if in the sons of them that inheritance be said to have been perfected, we ought more readily to hold to a spiritual sense. For all those things in a figure did happen to them; 1 Corinthians 10:11 until the day should break, and the shadows should be removed. Song of Songs 2:17

9. May then the Lord open to us that knock; and may the secret things of His mysteries, as far as Himself vouchsafes, be disclosed. For in order that the earth might be moved to the Truth when into the desert of the Gentiles the Gospel was passing, the Heavens dropped from the face of God. These are the Heavens, whereof in another Psalm is sung, The Heavens are telling forth the glory of God.. .. So here also, the Heavens dropped; but from the face of God. For even these very persons have been saved through faith, and this not of themselves, but God's gift it is, not of works, lest perchance any man should be lifted up. For of Himself we are the workmanship, Ephesians 2:8-10 that makes men of one mood to dwell in a house.

10. But what is that which follows, Mount Sina from the face of the God of Israel? Must there be understood dropped; so that what he has called by the name of Heavens, the same he has willed to be understood under the name of Mount Sina also; just as we said that those are called mountains, which were called Heavens? Nor in this sense ought it to move us that He says mountain, not mountains, while in that place they were called Heavens, not Heaven: for in another Psalm also after it had been said, The Heavens are telling forth the glory of God: after the manner of Scripture repeating the same sense in different words, subsequently there is said, And the firmament tells the works of His hands. First he said Heavens, not Heaven: and yet afterwards not firmaments, but firmament. For God called the firmament Heaven, Genesis 1:8 as in Genesis has been written. Thus then Heavens and Heaven, mountains and mountain, are not a different thing, but the very same thing: just as Churches many, and the One Church, are not a different thing, but the very same thing. Why then Mount Sina, which genders unto bondage? Galatians 4:24 as says the Apostle. Is perchance the Law itself to be understood in Mount Sina, as that which the Heavens dropped from the face of God, in order that the earth might be moved? And is this the very moving of the earth, when men are troubled, because the Law they cannot fulfil? But if so it is, this is the voluntary rain, whereof in confirmation he says, Voluntary rain God severing to Your inheritance: because He has not done so to any nation, and His judgment He has not manifested to them. God therefore set apart this voluntary rain to His inheritance because He gave the Law. And there was made weak, either the Law, or the inheritance. The Law may be understood to have been made weak, because it was not fulfilled; not that of itself it is weak, but because it makes men weak, by threatening punishment, and not aiding through grace. For also the very word the Apostle has used, where he says, For that which was impossible of the Law, wherein it was made weak through the flesh: Romans 8:3 willing to intimate that through the Spirit it is fulfilled: nevertheless, itself he has said is made weak, because by weak men it cannot be fulfilled. But the inheritance, that is, the people, without any doubt is understood to have been made weak by the giving to them of the Law. For the Law came in, that transgression might abound. Romans 5:20 But that which follows, But You have made it perfect, to the Law is thus referred, forasmuch as it is made perfect, that is, is fulfilled after that which the Lord says in the Gospel, I have not come to annul the Law, but to fulfil. Matthew 5:17 ... There is in these words yet another sense: which seems to me more to approve itself. For much more in accordance with the context, grace itself is understood to be the voluntary rain, because with no preceding merits of works it is given gratis. For if grace, no longer of works: otherwise grace no longer is grace. Romans 11:6 ...But to humble men He gives grace. James 4:6 And it was made weak, but You have made it perfect: because virtue in weakness is perfected. 2 Corinthians 12:9 Some copies indeed, both Latin and Greek, have not Mount Sina; but, from the face of the God of Sina, from the face of the God of Israel. That is, The Heavens dropped from the face of God: and, as if enquiry were made of what God, from the face of the God, he says, of Sina, from the face of the God of Israel, that is, from the face of the God that gave the Law to the people of Israel. Why then the Heavens dropped from the face of God, from the face of this God, but because thus was fulfilled that which had been foretold, Blessing He shall give that has given the Law? The Law whereby to terrify a man that relies on human powers; blessing, whereby He delivers a man that hopes in God. You then, O God, hast made perfect Your inheritance; because it is made weak in itself, in order that it may be made perfect by You.

11. Your animals shall dwell therein Psalm 67:10. Yours, not their own; to You subject, not for themselves free; for You needy, not for themselves sufficient. Lastly, he continues, You have prepared in Your own sweetness for the needy, O God. In Your own sweetness, not in his meetness. For the needy he is, for he has been made weak, in order that he may be made perfect: he has acknowledged himself indigent, that he may be replenished. This is that sweetness, whereof in another place is said, The Lord shall give sweetness, and our land shall give her fruit: in order that a good work may be done not for fear, but for love; not for dread of punishment, but for love of righteousness. For this is true and sound freedom. But the Lord has prepared this for one wanting, not for one abounding, whose reproach is that poverty: of which sort in another place is said, Reproach to these men that abound, and contempt to proud men. For those he has called proud, whom he has called them that abound.

12. The Lord shall give the Word Psalm 67:11: to wit, food for His animals which shall dwell therein. But what shall these animals work to whom He shall give the word? What but that which follows? To them preaching the Gospel in much virtue. With what virtue, but with that strength wherein He leads forth men fettered? Perchance also here he speaks of that virtue, wherewith in preaching the Gospel they wrought wondrous signs. Who then shall give the Word to men preaching the Gospel with much virtue? The King, he says, of the virtues of the Beloved Psalm 67:12. The Father therefore is King of the virtues of the Son. For the Beloved, when there is not specified any person that is beloved, by a substitution of name, of the Only Son is understood. Is not the Son Himself King of His virtues, to wit of the virtues serving Himself? Because with much virtue the King of Virtues shall give the Word to men preaching the Gospel, of Whom it has been said, The Lord of Virtues, He is the King of Glory? But his not having said King of Virtues, but King of the Virtues of the beloved, is a most usual expression in the Scriptures, if any one observe: which thing chiefly appears in those cases where even the person's own name is already expressed, so that it cannot at all be doubted that it is the same person of whom something is said. Of which sort also is that which in the Pentateuch in many passages is found: And Moses did it, as the Lord commanded Moses. He said not that which is usual in our expressions, And Moses did, as the Lord commanded him; but, Moses did as the Lord commanded Moses, as if one person were the Moses whom He commanded, and another person the Moses who did, whereas it is the very same. In the New Testament such expressions are most difficult to find. Romans 1:3-4 ...The King, therefore, of the virtues of the Beloved, thus may be understood, as if it were to be said, the King of His virtues, because both King of Virtues is Christ, and the Beloved is the very same Christ. However, this sense has not so great urgency, as that no other can be accepted: because the Father also may be understood as King of the virtues of His Beloved Son, to whom the Beloved Himself says, All Mine are Yours, and Yours Mine. John 17:10 But if perchance it is asked, whether God the Father of the Lord Jesus Christ can be called King also, I know not whether any one would dare to withhold this name from Him in the passage where the Apostle says, But to the King of ages, immortal, invisible, the only God. 1 Timothy 1:17 Because even if this be said of the Trinity itself, therein is also God the Father. But if we do not carnally understand, O God, Your Judgment to the King give Thou, and Your justice to the Son of the King: I know not whether anything else has been said than, to Your Son. King therefore is the Father also. Whence that verse of this Psalm, King of the virtues of the Beloved; in either way may be understood. When therefore he had said, The Lord shall give the Word to men preaching the Gospel with much virtue: because virtue itself by Him is ruled, and serves Him by whom it is given; the Lord Himself, he says, who shall give the Word to men preaching the Gospel with much virtue, is the King of the virtues of the Beloved.

13. In the next place there follows, Of the Beloved, and of the beauty of the House to divide the spoils. The repetition belongs to eulogy.. .. But whether it be repeated, or whether it be received as spoken once, the word which has been set down, namely, Beloved, I suppose that thus must be understood that which follows, and of the beauty of a house to divide the spoils; as if there were said, Chosen even to divide the spoils of the beauty of a house, that is, Chosen even for dividing the spoils. For beautiful Christ has made His House, that is, the Church, by dividing to Her spoils: in the same manner as the Body is beautiful in the distribution of the members. Spoils moreover those are called that are stripped off from conquered foes. What this is the Gospel advises us in the passage where we read, No one goes into the house of a strong man to spoil his vessels, unless first he shall have bound the strong man. Matthew 12:29 Christ therefore has bound the devil with spiritual bonds, by overcoming death, and by ascending from Hell above the Heavens: He has bound him by the Sacrament of His Incarnation, because though finding nothing in Him deserving of death, yet he was permitted to kill: and from him so bound He took away his vessels as though they were spoils. For he was working in the sons of disobedience, Ephesians 2:2 of whose unbelief he made use to work his own will. These vessels the Lord cleansing by the remission of sins, sanctifying these spoils wrested from the foe laid prostrate and bound, these He has divided to the beauty of His House; making some apostles, some prophets, some pastors and doctors, Ephesians 4:11 for the work of the ministry, for the building up of the Body of Christ. For as the body is one, and has many members, and though all the members of the body are many, the body is one: so also is Christ. 1 Corinthians 12:12 Are all Apostles? Are all Prophets? Are all Powers? Have all the gifts of healings? Do all speak with tongues? Do all interpret? 1 Corinthians 12:29 But all these things works one and the same Spirit, dividing to each one his own gifts, as He wills. 1 Corinthians 12:11 And such is the beauty of the house, whereto the spoils are divided, that a lover thereof with this fairness being enkindled, cries out, O Lord, I have loved the grace of Your House.

14. Now in that which follows, he turns himself to address the members themselves, whereof the beauty of the House is composed, saying, If you sleep in the midst of the lots, wings of a dove silvered, and between the shoulders thereof in the freshness of gold Psalm 67:13. First, we must here examine the order of the words, in what manner the sentence is ended; which certainly awaits, when there is said, If you sleep: secondly, in that which he says, namely, wings of dove silvered, whether in the singular number it must be understood as being, of this wing thereof, or in the plural as, these wings. But the singular number the Greek excludes, where always in the plural we read it written. But still it is uncertain whether it be these wings; or whether, O you wings, so as that he may seem to speak to the wings themselves. Whether therefore by the words which have preceded, that sentence be ended, so that the order is, The Lord shall give the Word to men preaching the Gospel with much virtue, if you sleep in the midst of the lots, O you wings of a dove silvered: or by these which follow, so that the order is, If you sleep in the midst of the lots, the wings of a dove silvered with snow shall be whitened in Selmon: that is, the wings themselves shall be whitened, if you sleep in the midst of the lots: so that he may be understood to say this to them that are divided to the beauty of the House, as it were spoils; that is, if you sleep in the midst of the lots, O you that are divided to the beauty of the House, through the manifestation of the Spirit unto profit, 1 Corinthians 12:7 so that to one indeed is given through the Spirit the word of wisdom, to another the word of knowledge, etc., if then ye sleep in the midst of the lots, then the wings of a dove silvered with snow shall be whitened in Selmon. It may also be thus: If you being the wings of a dove silvered, sleep in the midst of the lots, with snow they shall be whitened in Selmon, so as that those men be understood who through grace receive remission of sins. Whence also of the Church Herself, is said in the Song of Songs, Who is She that goes up whitened? For this promise of God is held out through the Prophet, saying, If your sins shall have been like scarlet, like snow I will whiten them. It may also thus be understood, so that in that which has been said, wings of a dove silvered, there be understood, you shall be, so that this is the sense, O you that like as it were spoils to the beauty of the house are divided, if you sleep in the midst of the lots, wings of a dove silvered you shall be: that is, into higher places you shall be lifted up, adhering however to the bond of the Church. For I think no other dove silvered can be better perceived here, than that whereof has been said, One is My dove. Song of Songs 6:9 But silvered She is because with divine sayings she has been instructed: for the sayings of the Lord in another place are called silver with fire refined, purged sevenfold. Some great good thing therefore it is, to sleep in the midst of the lots, which some would have to be the Two Testaments, so that to sleep in the midst of the lots is to rest on the authority of those Testaments, that is, to acquiesce in the testimony of either Testament: so that whenever anything out of them is produced and proved, all strife is ended in peaceful acquiescence....

15. Between the shoulders, however. This is indeed a part of the body, it is a part about the region of the heart, at the hinder parts however, that is, at the back: which part of that dove silvered he says is in the greenness of gold, that is, in the vigour of wisdom, which vigour I think cannot be better understood than by love. But why on the back, and not on the breast? Although I wonder in what sense this word is put in another Psalm, where there is said, Between His shoulders He shall overshadow you, and under His wings you shall hope: forasmuch as under wings there cannot be overshadowed anything but what shall be under the breast. And in Latin, indeed, between the shoulders, perchance in some degree of both parts may be understood, both before and behind, that we may take shoulders to be the parts which have the head between them; and in Hebrew perchance the word is ambiguous, which may in this manner also be understood: but the word that is in the Greek, μετ