THEOSISAugustine of Hippo
Its title is ‘A Psalm of end to the sons of Korea.’ We should perceive no other intention than that of which the apostle articulates: for Christ is the culmination of the law. Romans 10:4 Therefore, by placing these words at the forefront of the psalm's title, he guides our hearts toward Christ. If we focus on Him, we will not be swayed; for He is the Truth we strive to attain, and He is the Way (John 14:6) through which we journey.
The prophet proclaims to Him about what is to come, speaking of the future as if it has already transpired; this is because, in God's perspective, what is yet to occur has already been decreed. “Lord, You have favored Your land” (Psalm 83:1); it is as if He had already done it. “You have rejected the captivity of Jacob.” This refers to the ancient people of Jacob, the nation of Israel, descended from Abraham, who were promised to become heirs of God. Indeed, they were a genuine nation to whom the Old Testament was granted; however, the New Testament was foreshadowed within it—this was the imagery, and this was the expression of truth. Within this foretelling, a promised land was designated for this people, in the territory where the Jews resided, particularly the city of Jerusalem, known to us all. Upon this people's gaining possession of this land, they faced numerous adversities from surrounding enemies; and when they sinned against God, they fell into captivity—not for their annihilation, but for their chastisement, with their Father not condemning them, but correcting them. After their captivity, they were set free and, at various moments, were both captives and liberated; they now find themselves in captivity due to a grave sin—the crucifixion of their Lord. What are we to glean from “You have rejected the captivity of Jacob”? This psalm foretold in song: “You have rejected the captivity of Jacob.” To whom was it directed? To Christ; for it mentions "the end of the children of Koreth," for He has liberated Jacob from captivity. Observe Paul’s own declaration: “I am a wretched man! Who will deliver me from this body of death?” He inquired who it would be, and it was immediately revealed to him: “the grace of God through Jesus Christ our Lord” (Romans 7:24-25). The prophet informs our Lord Jesus Christ, “You have turned away the captivity of Jacob.” Consider the captivity of Jacob in detail, understanding that it refers to this: You have turned away our captivity—not by rescuing us from adversaries we had not faced, but by delivering us from our iniquities, from our transgressions, whereby Satan held dominion over us. For if anyone is liberated from his sins, the ruler of sinners finds no claim over him.
How did He liberate Jacob from captivity? Notice how this deliverance is spiritual, occurring within. “You, O Lord, have forgiven the iniquities of Your people; You have covered all their sins” (Psalm 83:2). This constitutes the method by which He turned away their captivity—by removing iniquity: iniquity enslaved them; but your iniquities are forgiven, and you are freed. Therefore, admit that you are entrapped, that you may be deemed worthy of liberation; for he who is unaware of his foe cannot call upon the deliverer. “You have covered all their sins.” What does it mean, “You have covered Yourself”? So that You do not see them. How can You not see them? So as not to avenge them. You chose not to see our iniquities; thus, You did not see them, for You wished to refrain from seeing them: “You have covered all their sins.” “You have appeased all Your anger; You have turned Yourself away from Your wrath” (Psalm 84:3).
As it is stated concerning the future, even though the sound of these words has faded, it continues: “Turn us, O God of our salvation” (Psalm 83:4). How does he pray for what he has just spoken of as if it already occurred? It is to show that he speaks in prophecies as past events. By entreating for what has not yet been fulfilled, declaring it accomplished, he prays that it might come to fruition: “Turn us, O God of our salvation, and turn away Your wrath from us.” Did You not previously assert, “You have quenched all Your anger; You have turned Yourself away from Your wrath”? How, then, do You now say, “Turn away Your wrath from us”? The Prophet answers: I speak of these things as fulfilled, for I see that they are about to be realized; yet since they are not yet fulfilled, I pray for their coming to fruition.
“Be not angry with us forever” (Psalm 84:5). For through God’s wrath, we are susceptible to death, and through His wrath, we labor and eat the bread of this earth in toil and sweat (Genesis 3:19). This was the decree issued against Adam when he sinned; and Adam represents us all, for “in Adam all die” (1 Corinthians 15:22). The sentence pronounced upon him applied not only to him but also to us. For we were not individually present but existed in Adam; therefore, all that occurred to Adam likewise affected us, leading to death; for we all were in him. However, the consequence of your ancestral sin shall not harm you if you are transformed, just as it would not harm your father if he were transformed. But what our race inherited prior to falling under death’s power was that which stemmed from Adam. What brought this about? This frailty of the flesh, this anguish of suffering, this dwelling of poverty, this bondage of death, and this snare of temptation; all these trials we endure in this mortal state are the expressions of God's wrath, as they are the retributions of God. But because it was destined to be so, we were to be regenerated and renewed through faith, with all this mortality to be removed in our resurrection, restoring humanity to newness. For “as in Adam all die, so in Christ shall all be made alive” (1 Corinthians 15:22). Recognizing this, the Prophet implores, “Do not be angry with us forever, nor retain Your wrath toward the generation.” The initial generation faced death through Your wrath; the subsequent generation shall find immortality through Your grace.
“O God, You will turn us again and revive us” (Psalm 84:6). Not as if we turn to You autonomously without Your grace, and then You will revive us, but rather that both our revival and our very conversion may spring from You, leading us to life. “And Your people shall rejoice in You.” For in their wrongdoing, they will rejoice in their own transformation; for their goodness, they will rejoice in You. When they sought joy within themselves, they discovered only sorrow; but now, since all true joy is God, may they securely rejoice in Him who cannot perish. For why, brethren, would you rejoice in wealth? Your silver will ultimately perish, as will you; and no one knows which will happen first; yet surely both shall come to an end, while the order remains uncertain. Neither can man remain here indefinitely, nor can gold, nor can fabric, nor can dwellings, nor can currency, nor can vast tracts of land, nor even this very light. Therefore, do not desire joy in these things; instead, rejoice in that light which is eternal; rejoice in that dawn which is not preceded by yesterday or followed by tomorrow. What is this light? “I,” He says, “am the Light of the world” (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; when He heals you, you shall behold your Convert, to whom it is said, “Show us Your mercy, O Lord, and grant us Your salvation” (Psalm 84:7): Your salvation, which is, Your Christ. Blessed is the one who receives mercy from God. He who cannot yield to pride is the one to whom God shows mercy; for in revealing His salvation, He convinces him that all goodness he possesses comes not from himself but from God, who is the source of all goodness. Thus, when one discerns that every good thing he has is not his own but a gift from his God, he will realize that all praise directed toward him is due to the grace of God and not from his own merit. By recognizing this, he shall remain humble; not being boastful, he will not rise; and not rising, he will not fall; and not falling, he will endure; standing firm, he will hold fast; clinging to the truth, he will abide; abiding he shall find joy and rejoice in the Lord his God. The Creator will be his delight; and his joy will be inviolable, untroubled, and unseizable.
What does John convey in his epistle? “Beloved, we are now children of God, and what we shall be has not yet been revealed” (1 John 3:2). Who would not rejoice if, while wandering aimlessly, unaware of his origins, afflicted and in need, he received the news, “You are the son of a senator! Your father is in possession of a vast inheritance in your family estate. I implore you, return to your father”? Imagine the joy he would experience upon hearing this from someone of trustworthy promise. The trusted messenger from Christ came to us and declared: “You have a father, you have a homeland, you have an inheritance.” Who is that father? “Beloved, we are children of God” (1 John 3:2). Therefore, He has promised to reveal Himself to us. Brethren, contemplate His beauty. All that is beautiful and beloved in this world was created by Him. If created things are lovely, then how magnificent is He Himself! If they possess greatness, how great is He? Therefore, from all things we cherish here, let us strive more fervently towards Him; may we cast aside these transient matters and love Him, so that by this love, our hearts may be purified through faith, and, when the vision of Him comes, it may find our hearts ready and cleansed. The light that will be revealed to us must find us prepared: this is a matter of faith. This is what we have spoken of here: “Grant us Your salvation; grant us Your Christ, that we may know Your Christ, see Your Christ—not as the Jews saw Him and crucified Him, but as the angels behold Him and rejoice.”
“I will listen” (Psalm 84:8). The prophet stated that God spoke within him, but the world was tumultuous outside. Thus, withdrawing momentarily from the din of the world and directing his attention inwardly, and then from his own self toward Him whose voice he perceived internally; as if shutting his ears to the frantic hustle of life, and to the soul weighed down by a corruptible body, and to an imagination burdened by earthly matters. He observes, “I will hear what the Lord God speaks within me;” and what did he hear? “For He will speak peace to His people.” Therefore, the voice of Christ, the voice of God, is peace: it calls for peace. “Ho!” It is declared, “He who is not yet at peace should love peace.” What could possibly be more beneficial than peace? What is peace? Where there exists no conflict. What exists where there is no conflict? There is no opposition, no resistance—nothing contrary. Consider if we find ourselves in that state: consider whether there is no strife against the devil now, whether all saints and faithful do not combat against the ruler of demons. How do they contend with one unseen? By their own desires, with which he kindles them to sin; and even as they do not yield to what he proposes, despite not being vanquished, they still wrestle. Therefore, wherever there is a struggle, peace has yet to be attained.