Psalm 85 (84):1Meaning & Commentary from the Church Fathers

The title of this text is "A Psalm of the End for the Sons of Korah." We should grasp no meaning other than that which the Apostle conveys: for Christ represents the culmination of the law. Romans 10:4. By placing these words at the start of the psalm's title, he draws our attention to Christ. If we focus our gaze upon Him, we shall remain steadfast, as He embodies the Truth towards which we aspire, and He is the Path (John 14:6) along which we journey.

The prophet communicates in poetic form about future events, employing language as if recounting the past: he speaks of what is to come as though it has already come to fruition, for in God's sight, what is yet to be has already transpired. "Lord, Thou hast shown favor to Thy land" Psalm 83:1, suggesting that it has already been done. "Thou hast rejected the captivity of Jacob," referring to the ancient nation of Jacob, the people of Israel, descended from Abraham, destined by promise to become heirs of God. This nation truly existed, and it received the Old Testament, which served as a precursor to the New Testament: such was the representation, such was the proclamation of Truth. Within this representation lies a prophetic vision of a promised land assigned to the Israelites, in the territory inhabited by the Jewish people, where Jerusalem stands—the city well known to us all. Upon receiving this land, they faced numerous tribulations from surrounding enemies. When they sinned against God, they were subjected to captivity—not for destruction, but for discipline; their Father chastening them rather than condemning them. After periods of capture, they were liberated repeatedly, oscillating between being captives and being freed; they currently find themselves in bondage, largely due to their grievous sin of crucifying their Lord.

What, then, should we discern from the phrase, "Thou hast rejected the captivity of Jacob"? This psalm proclaims its message in song: "Thou hast rejected the captivity of Jacob." To whom does this refer? To Christ, for it is stated, “the end of the sons of Korah,” for He has liberated Jacob from captivity. Reflect on Paul's confession: “I am a wretched man! Who will deliver me from this body of death?” He questioned who could deliver him, promptly recognizing the answer: “The grace of God through Jesus Christ our Lord.” Romans 7:24-25. Concerning this grace, the prophet declares to our Lord Jesus Christ, "You have turned away the captivity of Jacob." Look closely at Jacob’s captivity; it signifies this: "You have released our captivity, not by freeing us from unseen barbarian foes, but by redeeming us from our evil deeds, our sins, through which Satan held sway over us. For any person delivered from sin leaves no ground for the prince of sinners to exert dominance over him.

How, then, did He liberate Jacob from captivity? Consider how deeply this deliverance is spiritual; note its inward nature. “You, Lord, have forgiven the iniquities of Your people; You have covered all their sins.” Psalm 83:2. Thus, He removed their captivity by eradicating iniquity: iniquity had imprisoned them; now that their transgressions are forgiven, they are liberated. Acknowledge, therefore, that you are in bondage, and you will be deserving of deliverance: for one who does not recognize their enemy how can they invoke the Deliverer? “You have covered all their sins.” What does it mean, "You have covered Yourself"? To refrain from seeing them? How could You choose not to see them? To abstain from exacting retribution? You chose not to notice our transgressions, therefore You did not observe them; You have covered all their sins. “Thou hast appeased all Thy anger; Thou hast turned Thyself away from Thy wrath.” Psalm 84:3.

Although the reference is to what is yet to come, though the sound of the words may have vanished, it continues: “Restore us, O God of our salvation.” Psalm 83:4. How does he plead for what he has just proclaimed as if it has already occurred, except to indicate that he is speaking prophetically about something future that he sees as already fulfilled? What he states has not yet been achieved, yet he prays for its realization: “Turn us, O God of our salvation, and turn away Thy wrath from us.” You previously declared, “You have quenched all Thy anger; You have turned away Thy wrath.” How, then, can You now urge, “Turn away Thy wrath from us”? The Prophet responds: I discuss these matters as if they were accomplished, for I perceive them set to occur; but since they have not yet happened, I implore that they may come to fruition, which I have already envisioned.

“Be not angry with us forever.” Psalm 84:5. By Your wrath, O God, we are sentenced to death, and by Your anger, we labor and toil for our sustenance, as stated in Genesis 3:19. This was the decree upon Adam after his transgression, and Adam represents all of us, for in Adam all die. 1 Corinthians 15:22. The sentence laid upon him has had an effect extended to us. For we were not individually present then but lay within Adam; accordingly, all that happened to Adam has a corresponding impact on us, and we are destined to perish because we were all in him. Yet even this original sin will not condemn you, provided you allow for transformation. What our race inherited before succumbing to death came from Adam. What catalyzed this reality? The frailty of the flesh, the tumult of suffering, this state of poverty, this bondage of death, and this labyrinth of temptation—all remnants we endure in this flesh are manifestations of God's wrath, as they reflect His judgment. However, because it was intended to be this way, we were to be reborn and renewed through faith; all this mortality would be eradicated through our resurrection, restoring humanity to a state of freshness: "For as in Adam all die, so in Christ shall all be made alive." 1 Corinthians 15:22. Recognizing this, the Prophet says, “Do not be angry with us forever, nor unleash Thy wrath upon the generation.” The initial generation experienced mortality through Your wrath; the subsequent generation will know immortality through Your grace.

“O God, You will restore us again and bring us to life.” Psalm 84:6. Not implying our turning to You originates solely from our own effort devoid of Your grace, but that our revival is wholly from You, along with our very transformation, so that we may experience renewal. “And Thy people shall rejoice in Thee.” For their wrongdoing, they shall find joy within themselves; through their goodness, they shall rejoice in You. For when they sought to find happiness through themselves, they encountered grief; but now that our joy resides in God, Who cannot be extinguished, let them celebrate over Him. For what joy do you find in wealth? Your silver will eventually perish; neither will you remain indefinitely, nor can you ascertain which one will go first; both are destined to fade away. Therefore, do not seek joy within these transient things; rather, rejoice in the eternal Light, for it shall never set—the dawn without a yesterday or tomorrow. What is this Light? "I am the Light of the world," He declares. John 8:12. He who proclaims, “I am the Light of the World,” beckons you to Himself. As He calls you, He will transform you; upon His transformation, He will heal you; and upon your healing, you will behold the One whom it is said, “Show us Thy mercy, O Lord, and grant us Thy salvation.” Psalm 84:7. Thy salvation signifies Thy Christ. Blessed is the one whom God grants His mercy. He who cannot succumb to pride acknowledges that all goodness stems not from self, but rather from Him, who is the essence of goodness. When one recognizes that all goodness they possess comes not from themselves, but from God, they will understand that all admirable qualities within them result from the grace of God, rather than their own merit. Consequently, humility prevails; devoid of pride, they will not be exalted; remaining grounded, they shall endure; in endurance, they shall have a lasting joy in the Lord their God. The One who created them will be their delight, and their joy cannot be marred, disturbed, or taken away by anyone.

What does John convey in his epistle? “Beloved, we are now the children of God, and it has not yet been revealed what we will be.” 1 John 3:2. Who would not rejoice, if suddenly, while wandering lost in a foreign land, suffering from poverty, it was declared to them, “You are the son of a senator; your father enjoys a vast inheritance in your family estate; I implore you to return to him.” Imagine the delight upon receiving such news from one whose promise you can trust! One whom we can believe, the Apostle of Christ, visits us to impart the message: “You have a father, you have a homeland, you have an inheritance.” Who is this father? “Beloved, we are the sons of God.” 1 John 3:2. Hence, He has pledged to reveal Himself to us. Contemplate, dear brethren, His beauty. All lovely things you cherish are creations of His hand. If they possess beauty, how magnificent must He be? Thus, from all the things we admire here, let us strive for Him more fervently and, in letting go of these worldly delights, let us love Him more, that through our love, we may purify our hearts by faith, and that when the moment of His revelation arrives, we may find ourselves in purity. The light that is offered to us must encounter us in readiness; it is a matter of faith. This is what we have addressed here: “Grant us Thy salvation; grant us Thy Christ, that we may know Thy Christ, behold Thy Christ—not as the Jews experienced Him and crucified Him, but as the angels witness Him and rejoice.

“I will hear” Psalm 84:8. The prophet declared, God spoke within him, while the world clamored outside. Hence, withdrawing a moment from the clatter of the world and returning to himself, and from himself to He whose voice he heard from within; closing his ears, as it were, to the tumult of this existence, and to a soul burdened by its frail body and a mind beleaguered by earthly worries, he professes, “I will listen to what the Lord God speaks within me;” and what did he hear? “For He will speak peace to His people.” Thus, the voice of Christ, the voice of God, delivers peace: it issues a call for tranquility. It is said, He who is yet unsettled, abandon strife; what could be better than peace? What is peace? Where there is absence of conflict. Where there is absence of contradiction, where there is no opposition present. Consider whether we presently occupy that space: consider whether we stand without struggle against the adversary now, whether all the saints and faithful are not contending with the prince of darkness. How do they contend with that which they cannot see? They wrestle against their own desires, through which he incites sin; and while rejecting his proposals, they persist in wrestling, undeterred. Therefore, where strife exists, peace is yet forthcoming.

In all that we consume for refreshment, fatigue resurfaces. Are you hungry? When questioned, you respond, “I am.” Food is then placed before you to replenish your strength; continue consuming it as you need it, but as you prolong your moment of refreshment, fatigue returns. Remaining seated too long tires you; arising does provide rejuvenation, yet prolonged walking exhausts you too; thus, you will eventually sit once more. Find me a source of refreshment that, if pursued, will not wear you down again. What peace, then, can humanity obtain, confronted by so many cares, desires, and needs? It is not the truth, nor is it a perfected world. What constitutes a perfect world? This corruptible must take on incorruption, and this mortal must acquire immortality. 1 Corinthians 15:53.

This psalm illustrates the invitation extended to the Gentiles and the forgiveness of sins bestowed upon them due to their turning to God. The Psalmist also mentions the Jewish people, who, after the Gentiles have been called, acknowledge their transgressions and beseech to receive mercy through Christ.

The eighty-fourth Psalm bears this name for a reason. I frequently mention that wherever the term 'sons of Korah' appears, it signifies joy rather than sorrow. The despair of the father is alleviated by the laughter of the sons. When you read through the Psalms, take note: any time 'the sons of Korah' is mentioned, it is associated with joy rather than grief. I have often suggested that 'Korah,' which can be interpreted as 'the Entrance,' must imply a sense of happiness.

This Psalm reveals both the shadow and the reality simultaneously, as the Almighty, throughout His relationship with Israel, predicted the redemption of all humanity. He liberated the Israelites from the chains of Egypt and overcame the captivity of Babylon, and He also set free all of mankind from the dominion of the adversary and from decay. Thus, the psalm anticipates the restoration of the Jewish people from Babylon and the salvation of the entire cosmos.

This psalm is designated as 'to the end' due to the conclusion of the prophecies it holds. According to Theodoret, it foretells through vivid imagery the emancipation of the Jews who were captive under the Babylonians, symbolizing, in a broader sense, the deliverance of the nations who were ensnared by idolatry. Furthermore, Athanasius indicates that this psalm reflects the people of Judah, subsequently to the calling of the nations, acknowledging their transgressions and pleading for mercy through Christ.

The current psalm is appropriately titled “at the end,” or as other versions may present it: a particular song, for it addresses the divine mysteries fulfilled at the culmination of the ages, which represent a true triumph over the adversary.

To the chief musician, by the sons of Korah, a psalm. Context: As the faithful Israelites returned from their exile in Babylon, they faced new trials and tribulations. Initially, they recall their past deliverance and implore God not to abandon the work of His mercy. They then voice their grievances regarding the ongoing hardships. Ultimately, they uplift themselves with hope and confidence, finding solace in the assurance of future blessings.

Certain interpretations of verses 2-4 suggest they foretell liberation from Babylonian exile, while verses 5 and 6 express a plea for the prompt realization of this promise. Others link verses 2-4 to the Israelites’ rescue from Egypt and view verses 5 and 6 as a cry for freedom from Babylon. It is our belief that the psalm was composed after the Israelites returned from captivity. In their deliverance, God demonstrated compassion towards His people in verses 2-4. However, His displeasure appears to resurge, prompting a fervent appeal for assistance in verses 5 and 6. Considering the historical context of the psalm's creation, one might refer to the era of Nehemiah, which seems the most plausible.

Christ is the culmination of the law, offering righteousness to all who have faith (Rom. 10:4). This psalm, attributed to the son of Kore and inspired by the Holy Spirit through David, was intended for worship. Within its lines, the prophet reflects on God’s profound love for humanity, particularly in liberating His people from Egypt's bondage. He also foretells the return of the Jews from Babylonian exile, ultimately heralding the salvation granted to humankind through the grace of Christ the Savior, who rescues the human race from the harsh dominion of evil and sin, and liberates the divine glory of God’s children (Rom. 8:21).