Kings of armies did flee in haste: and she that tarried at home divided the spoil.
Read Chapter 68
Augustine of Hippo
12. "The Lord shall give the Word" (ver. 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 followeth? "To them preaching the Gospel in much virtue." With what virtue, but with that strength wherein He leadeth forth men fettered? Perchance also here he speaketh 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 saith, "of the virtues of the Beloved" (ver. 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 hath 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 appeareth 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. ... "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 hath 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 saith, "All Mine are Thine, and Thine Mine." 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 saith, "But to the King of ages, immortal, invisible, the only God." 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, Thy Judgment to the King give Thou, and Thy justice to the Son of the King:" I know not whether anything else hath been said than, "to Thy 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 serveth Him by whom it is given; the Lord Himself, he saith, 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 followeth, "Of the Beloved, and of the beauty of the House to divide the spoils." The repetition belongeth to eulogy. ... But whether it be repeated, or whether it be received as spoken once, the word which hath been set down, namely, "Beloved," I suppose that thus must be understood that which followeth, "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 hath 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 adviseth us in the passage where we read, "No one goeth into the house of a strong man to spoil his vessels, unless first he shall have bound the strong man." Christ therefore hath bound the devil with spiritual bonds, by overcoming death, and by ascending from Hell above the Heavens: He hath 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, 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 hath divided to the beauty of His House; making some apostles, some prophets, some pastors and doctors, for the work of the ministry, for the building up of the Body of Christ. For as the body is one, and hath many members, and though all the members of the body are many, the body is one: so also is Christ. "Are all Apostles? Are all Prophets? Are all Powers? Have all the gifts of healings? Do all speak with tongues? Do all interpret?" "But all these things worketh one and the same Spirit, dividing to each one his own gifts, as He willeth." And such is the beauty of the house, whereto the spoils are divided, that a lover thereof with this fairness being enkindled, crieth out, "O Lord, I have loved the grace of Thy House."