12 “The Lord shall give the Word”: 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”. 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....“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.” 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.” 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.
Source: The Enarrations, or Expositions, on the Psalms (New Advent)