Psalm 85 (84):11Meaning & Commentary from the Church Fathers

Regarding the encounter between Christ and John the Baptist, David proclaims, ‘Grace and truth shall meet’ (mercy and truth shall meet) (Ps. 84:11). Additionally, concerning Elizabeth's salutation to the holy and pure Virgin, it is written, ‘truth and peace shall be embraced’ (truth and peace shall be embraced) (v. 11).

The title of this psalm is ‘A Psalm of end to the sons of Korea.’ We should grasp the singular intention the apostle refers to: for Christ is the culmination of the law (Romans 10:4). By placing these words at the beginning of the psalm's title, he points our hearts toward Christ. If we focus on Him, we will remain steadfast; for He is the Truth we strive to reach, and He is the Way (John 14:6) along which we journey.

The prophet prophesies about the future, yet employs language as though he were speaking of the past, referring to the future as if it has already occurred, because in God’s reality, the future has already been realized. "Lord, You have shown favor to Your land" (Psalm 83:1), suggesting that this has already transpired. "You have put aside the captivity of Jacob." The ancient nation of Jacob, known as Israel and descended from Abraham, was indeed a real nation, to whom the Old Testament was granted; therein, the New was foreshadowed: such was its representation, such was its truth. Within this imagery lies a prophetic vision of a promised land given to this people, located in the territory where the Jews resided, specifically where Jerusalem stands, a name recognized by all. Upon obtaining this land, they endured many trials from neighboring foes and, due to their transgressions against God, were handed over to captivity—not to their destruction, but as discipline; their Father did not cast them away, rather He chastised them. After their captivity, they were liberated, experiencing cycles of bondage and release; yet now they are captive again, due to their great sin—the crucifixion of their Lord.

What then should we interpret from the phrase, "You have put aside the captivity of Jacob"? This psalm sings a prophecy. "You have put aside the captivity of Jacob." To whom could this refer? To Christ; for it states, "the end of the children of Korea," as He has indeed turned away Jacob's captivity. Hear Paul's confession: "O wretched man that I am! who shall deliver me from this body of death?" (Romans 7:24-25). He inquired of the deliverance's source, and immediately recognized it: the grace of God through our Lord Jesus Christ. Of this grace, the prophet affirms to our Lord Jesus, "You have turned away the captivity of Jacob." Contemplate Jacob’s captivity closely; recognize this: “You have turned away our captivity,” not by rescuing us from unseen Romans, but by liberating us from our sinful actions, which had granted dominion to Satan. For once a person is released from sin, the ruler of sin finds no authority over them.

How did He turn away Jacob's captivity? Observe the spiritual nature of this liberation occurring within. "You have forgiven the iniquities of Your people; You have covered all their sins" (Psalm 83:2). This is how He removed their captivity—by eradicating iniquities; it is iniquity that confines them; "Your iniquities are forgiven, you are set free.” Therefore, confess your captivity so that you may merit liberation; for if one is unaware of their enemy, how can they call upon the Deliverer? "You have covered all their sins." What does it mean, "You have covered them"? It means You've chosen not to see them. How could You choose not to see them? You do not wish to avenge them. You opted not to recognize our transgressions, hence You chose not to acknowledge them: "You have covered all their sins." "You have pacified all Your anger; You have turned away Your wrath" (Psalm 84:3).

As it is articulated about the future, even though the sound of these words may have faded, it continues: "Turn us, O God of our salvation" (Psalm 83:4). How can he pray for something just previously spoken of as if it had already occurred, unless he intended to convey that he was speaking in prophetic anticipation? He highlights that though what he mentioned has not yet been realized, he shows by praying for its realization: "Turn us, O God of our salvation, and avert Your wrath from us." Did You not earlier say, "You quenched all Your anger; You turned away Your wrath"? Why now do You ask, “Turn away Your wrath from us”? The Prophet explains: "I speak of these matters as fulfilled because I perceive they are imminent; yet since they remain unfulfilled, I pray for their coming to fruition."

"Do not be angry with us forever" (Psalm 84:5). By the wrath of God, we are condemned to death, and by God’s wrath, we toil for sustenance in hardship and under the sweat of our brows (Genesis 3:19). This was the decree upon Adam post-sin: and Adam’s fall affected each of us, for in Adam all die (1 Corinthians 15:22). The judgment against him affected us all, even though we were yet unborn, as we were all within Adam; therefore, everything encountered by Adam has implications for us.

How greatly the sin of your forebear will not harm you if you are transformed, just as it would not afflict your father if he were renewed. But what our lineage received prior to its subjugation by death was inherited from Adam. What led to this? The frailty of the flesh, the anguish of trials, this state of poverty, the chains of death, and the snare of temptation; we bear all these in our flesh, which is symbolic of God's wrath and divine retribution. Nonetheless, since this was to occur, we were destined to be reborn and renewed through faith, so that mortality would be obliterated in our resurrection, restoring humankind to a state of life. "For as in Adam all die, so in Christ shall all be made alive" (1 Corinthians 15:22). Thus, seeing this, the Prophet proclaims, "Do not be angry with us forever, nor let Your wrath endure against the generation." The first generation fell prey to mortality because of Your wrath, but the second shall attain immortality through Your grace.

"O God, You will restore us and revive us" (Psalm 84:6). Not that we shall return to You by our own will, devoid of Your grace, and then You will revive us; rather, our very restoration and our conversion must originate from You. "And Your people shall rejoice in You." For their failures, they will rejoice within themselves; for their merits, they will rejoice in You. When they sought joy in themselves, they discovered sorrow; but now, since all our joy stems from God, let them rejoice securely, rejoicing in Him who is imperishable. Why, my brothers, will you find joy in silver? Either your silver will perish, or you will; and the certainty is that both shall fade—though which will go first remains unknown. Neither man nor silver can last eternally; the same applies to gold, apparel, houses, wealth, vast lands, and even this present light. Do not aspire to rejoice in these; rather rejoice in the light that knows no end; rejoice in the dawn that has no yesterday or tomorrow. What is this light? "I am the Light of the world," He says (John 8:12). He who declares, "I am the light of the world," calls you to Himself. When He summons you, He will transform you; when He transforms you, He will heal you; in being healed, you will recognize your Redeemer, to whom it is said, "Show us Your mercy, O Lord, and grant us Your salvation" (Psalm 84:7): Your salvation, that is, Your Christ. Blessed is the one to whom God extends His mercy, for it is the humble who receives it. By revealing His salvation, God convinces them that all good within them stems solely from Him, the source of every goodness. And when one comes to understand that all goodness they possess is not of themselves but of their God, they will realize that all commendable attributes are due to God's grace, rather than their own merit; recognizing this, they shall not be proud. Thus, unprideful, they will not exalt themselves; not rising, they shall stand; standing firm, they will endure; enduring, they will find joy in the Lord their God. Their Creator shall be their delight, their joy unassailable, unaffected by any external forces.

So, what does John declare in his epistle? "Beloved, we are now the children of God; and it has not yet been revealed what we shall be" (1 John 3:2). Who among us would not rejoice if, while wandering in a foreign land, feeling lost and impoverished, it were proclaimed to him: "You are the child of a senator; your father enjoys a vast inheritance in his estate; I implore you to return to your father.” How would such a revelation spark joy in poverty, especially if shared by one whose promise is trustworthy? Such a one is the Apostle of Christ, who came to us and said, "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). Therefore, He has pledged to manifest Himself to us.

Contemplate, dear brethren, the magnificence of His nature. All the beautiful things you encounter and admire are creations of His handiwork. If they are splendid, how much more glorious is He? If they are majestic, how truly magnificent is He? Thus, from the things we cherish in this world, let us aspire toward Him; and amid our disdain for earthly things, let us cherish Him—so that through this very love, our hearts may be purified by faith, allowing our vision of Him to be untainted when He reveals Himself to us. The light He shows us must engage us in a state of readiness; only faith can bring that forth.

This is what we've expressed here: "And grant us Your salvation; grant us Your Christ, that we might know and see Your Christ—not as the Jews perceived and crucified Him, but as the angels behold Him and rejoice." "I will hear" (Psalm 84:8), the prophet declared. God communicated within him, yet the world beyond roared. Hence, withdrawing from the din of the world for a moment and redirecting his attention from external chaos and a weary soul encumbered by a frail body, he said, "I will hear what the Lord God will speak within me.” And what will He communicate? "For He will speak peace to His people.” The voice of the Christ, the voice of God, resonates peace: it calls for tranquility. "Ho!" It is proclaimed, "He who is not yet at peace, loves peace.” For nothing is better than peace. What is peace? It exists where war is absent. What describes a state without war? Where there exists no contradiction, no opposition, nor anything to resist.

Contemplate whether we find ourselves in such a state; consider whether there is still a struggle with the adversary, as all the saints and faithful engage in combat against the prince of darkness. And how do they contend against one they cannot see? They grapple with their own desires, which incite sin; and by refusing to yield to his suggestions, though they may not be conquered, their struggle persists. Thus, where there is strife, peace has yet to emerge.

No matter what we consume to invigorate ourselves, we find fatigue returns. Are you in need of sustenance? You admit, "I am." Food is presented to you for refreshment; continue to partake, for you require it. Yet as long as you consume that which refreshes, you find weariness follows. Remaining seated for too long becomes exhausting; you rise and are invigorated by a walk; continuing with that activity, prolonged walking leads to another weariness; you sit once more. Discover for me something that invigorates you eternally, and will not fatigue you again. What peace, therefore, has man here, beset by countless cares, desires, needs, and burdens? It is not abiding truth, nor a perfect world.

What would constitute a perfect world? “This corruptible must put on incorruption, and this mortal must put on immortality” (1 Corinthians 15:53). Engage excessively in eating—this will lead to your demise; persist in fasting, and you shall perish; remain seated, resolved not to rise, and you will die; walk continually, never resting, and you will die; watch unceasingly, never sleeping, and you will die; slumber perpetually, never alert, and you will die. However, when death is swallowed up in victory, then this will cease; there shall be complete and everlasting peace.

Grace and Truth are intrinsically united. He boldly declares the Truth that emerged into the world from the Virgin Mary and the Blessed Mother. For Christ embodies Truth, even though He was born of a Woman. Truth and the world are clearly intertwined for the purpose of the Truth that came forth from the Virgin Mary.

Oh, what a divine friendship this is! 'Grace and truth have met.' Are you a sinner? Consider the words of the psalmist: 'Grace.' Are you a saint? Hear him say, 'And truth.' If you are a sinner, do not lose hope; if you are righteous, do not be prideful. To put it another way, there are two communities of faith: one comprised of Gentiles and the other of Jews. The Jews were assured of the coming of the Savior, a promise that did not extend to us who are outside the covenant of God. Thus, grace is present among the Gentiles, while truth resides in the Jews. The fulfillment of the promise indicates that what was vowed to the ancestors has been realized for their descendants.

As is my custom, I extend my warmest greetings to you on the joyous celebration of the Nativity of our Lord Jesus Christ in the flesh. Additionally, for the nourishment of the spirit, I present for your reflection the Psalm verses fitting for this occasion: “Grace and truth are joined together; righteousness and peace are joined together: truth has risen from the earth, and righteousness has come from heaven” (Psalm 84:11-12). These words are recited daily in the church at the ninth hour, yet how many among you grasp their meaning and importance?

For those who transgress and seek forgiveness, the fountains of compassion provide grace, and for those who cherish the truth, the rivers of mercy are plentiful. Hence, the prophet declared, ‘Grace and truth are united.’ The Jews and all humanity presented the knowledge of truth as an offering to God, and the Compassionate One blessed them with mercy. In the same manner, when they have brought forth truth, He granted them peace, forgave them, and resolved their prior hostility. Thus, peace with truth, and mercy alongside truth, are interconnected. This connection is further highlighted by the Prophet in the subsequent verses, Psalms 84:12: ‘Truth shall spring out of the earth, and righteousness shall look down from heaven.’

Some interpret these verses as highlighting the virtues that were exemplified in Christ, specifically that mercy and truth were harmoniously united in Him. The compassion of Christ is evident in His acts of healing, while His instruction and preaching embody truth. Moreover, within Him, truth and peace also coexist, as implied by the term ‘oblobizastasya’. The righteousness of Christ unveiled His truth, as He admonished the wicked and praised the righteous, with peace manifesting through His humility.

The prophet illustrates the encounter between the Divine and humanity, with each engaging in its distinct manner; this essence is captured in the term “met,” akin to how a slow walker meets someone who strolls briskly, or how the disabled may encounter those who are whole. Furthermore, the prophet emphasizes not just this encounter but also the unity that arises from love, represented by the term “kissed,” as a kiss denotes the bond between those who love and are beloved. The Word of God would not have taken on human nature if the Creator had not been filled with profound love for His creation. “For God so loved the world,” Christ declares, “that He gave His only begotten Son” sent into it (John 3:16).

When stormy weather and tempests subside, the sun shines down on us with delightful warmth. Similarly, when the trials of temptation are overcome, we experience the grace and kindness of God's goodness in our hearts. At such moments, the soul is illuminated with the sweetest joy. The heart finds comfort, and peace and rest fill it like the most delightful feast. In this state, it is true that ‘mercy and truth shall meet, truth and peace shall be embraced’ (Ps. 84:11). Then the soul tastes and sees ‘how good the Lord is’ (Psalm 33:9). This richness of experience follows the trials endured in the human heart. Endure the temptations you encounter, dear Christian, and you will find a profound joy emanating from your soul.

"‘Grace and truth shall be cut off, truth and peace shall be made whole’ (Psalm 84:11), as the Scriptures declare. Thus, where there is a lack of ‘mercy,’ where there is ‘hardening’ of the heart, there exists no ‘truth’; similarly, where there is no ‘peace,’ there is a void of ‘truth.’ A soul that is estranged from Divine truth and righteousness cannot be seen as a ‘state bestowed by God.’ It is essential to free the soul from such a condition and to embrace the state granted by Divine truth and righteousness, which embodies ‘peace and love.’"

The expressions referred to in the past tense must instead be comprehended in a future context, as the meaning and connection of the verses necessitate. Nearly all interpreters concur that this prophecy pertains to Christ. There is no doubt that believers, particularly after their return from captivity in Babylon, directed their hopes and hearts toward the anticipated Messiah, seeking restoration for the church in His name. The prophet’s purpose here is to demonstrate God’s graciousness towards His church once He is reconciled with His people, as well as the blessings that will arise from this reconciliation. Indeed, mercy and truth shall embrace, and righteousness and peace shall unite.

To fulfill the law, which finds its culmination in Christ (Rom. 10:4), bringing righteousness to all who have faith. This psalm, attributed to a descendant of Korah and composed by the Holy Spirit through David, was intended for worship. In it, the prophet reflects on God's love for humanity, recalling His liberation of the people from Egyptian bondage. He also prophesies the return of the Jewish people from Babylonian exile, while primarily heralding the salvation of humanity through the grace of Christ the Savior, who delivers us from the relentless power of demons and sin, and restores the glory of God's children (Rom. 8:21).