THEOSISAugustine of Hippo
Its title is ‘A Psalm of the end for the sons of Korah.’ Let us grasp no other intent than what the apostle refers to, for Christ is the culmination of the law. Romans 10:4 When he inscribed these words at the outset of the psalm, he oriented our hearts toward Christ. By focusing our gaze upon Him, we cannot be led astray, for He embodies the Truth we strive to attain, and He is the Way (John 14:6) through which we pursue our journey.
The prophet addresses Him regarding the future, employing language as if recounting events from the past; he speaks of what is to come as though it has already come to fruition, for with God, the future is as though it has transpired. "Lord, You have favored Your land," Psalm 83:1; it is as if it had already occurred. "You have forgiven the captivity of Jacob." His ancient nation, the nation of Israel, descended from Abraham's lineage, was promised to one day inherit from God. Indeed, it was a tangible nation that received the Old Testament; yet within the Old Testament, the New Covenant was foreshadowed. Such was the depiction, such was the articulation of truth. Within this prophetic image, a land was provided to this people, located where the Jewish nation resided, where the well-known city of Jerusalem stands. Upon acquiring this territory, the people endured numerous calamities from neighboring adversaries; and when they sinned against their God, they were taken captive—not to face annihilation, but to endure discipline; their Father chastising them, not condemning them. After experiencing captivity, they attained freedom, often oscillating between both states; and now, they find themselves in captivity once more, as a consequence of a grave sin—the crucifixion of their Lord. Thus, what is to be understood by the words, "You have forgiven the captivity of Jacob..."? This psalm is a prophetic song. "You have forgiven the captivity of Jacob." To whom does it refer? To Christ; for it states ‘the end of the sons of Korah,’ since He has liberated Jacob from captivity. Heed Paul’s own declaration: "Wretched man that I am! Who will deliver me from this body of death?" He inquired who that might be, and before long he realized: "Thanks be to God through Jesus Christ our Lord." Romans 7:24-25 Of this grace, the prophet addresses our Lord Jesus Christ, saying, "You have forgiven the captivity of Jacob." Examine closely the captivity of Jacob; see definitively that it pertains to this: "You have set us free," not by rescuing us from those unseen foes, but by liberating us from our evil deeds, from our sins, through which Satan held sway over us. For if anyone is liberated from their sins, the prince of darkness no longer holds any ground upon which he can dominate.
How was it that He liberated the captivity of Jacob? Observe how profound this deliverance is—spiritual, and enacted from within. "You, O Lord, have forgiven the transgressions of Your people; You have covered their sins." Psalm 83:2 This illustrates how He reversed their captivity—by abolishing sin, which ensnared them; “Your iniquities are forgiven, you are set free.” Acknowledge, then, that you are in bondage, so that you may be deserving of liberation: for he who does not recognize his enemy cannot call upon the Savior. “You have covered all their sins.” What does it mean, "You have covered Yourself"? This signifies that you have chosen not to perceive them. How could You not notice them? To refrain from enacting vengeance upon them. You chose to overlook our sins, and thus, you did not see them—because You desired not to perceive them: "You have covered all their sins." "You have quelled all Your wrath; You have turned away from Your fierce anger." Psalm 84:3
As we reflect upon the future, though the spoken words have passed, it continues: "Turn us, O God of our salvation." Psalm 83:4 How does he petition for what he has just proclaimed as if it were already fulfilled, except to indicate he is speaking in prophetic terms? That what he articulated has not yet materialized, but has been realized already, is demonstrated by his plea for its actualization: "Turn us, O God of our salvation, and remove Your wrath from us." Have You not previously declared, "You have quenched all Your anger; You have turned Yourself away from Your wrath"? How then can You now say, "Turn away Your wrath from us"? The Prophet responds: I speak of these matters as completed, for I anticipate their fulfillment; but since they have not yet come to pass, I pray for their realization, which I have already envisioned.
"Do not be angry with us forever." Psalm 84:5 For by God’s wrath, we are subjected to death, and by His wrath, we toil on this earth in need, by the sweat of our brow. Genesis 3:19 This was the decree upon Adam when he sinned; and that Adam represents all of us, for "in Adam all die." 1 Corinthians 15:22 The judgment pronounced upon him applies to him and to us. For we were not yet ourselves but were in Adam, and consequently, all that occurred to Adam affects us, such that we should perish, for we were all within him. Yet, the transgressions of your forefather need not condemn you if you become transformed, just as it would not harm your ancestor if he were renewed. However, our race inherited its fate before becoming subject to death from Adam. What is it that led to this? This frailty of flesh, this torment of suffering, this estate of poverty, this bondage of death, and the snare of temptation; all these burdens we carry in our flesh represent the wrath of God because it embodies His retribution. Nevertheless, since it has been ordained thus, we are to be reborn and renewed through faith, and all this mortality is to be absolved in our resurrection; mankind is destined to be restored to a renewed state. As "in Adam all die, so in Christ shall all be made alive." 1 Corinthians 15:22 Observing this, the Prophet beseeches: "Do not be angry with us forever, nor let your wrath extend to generations." The first generation faced mortality due to Your wrath; the second will attain immortality through Your grace.
"O God, You will restore us and revive us." Psalm 84:6 Not implying that we turn to You autonomously, without Your grace, and then are revived, but that both our revival and our conversion originate from You, that we may come alive. "And Your people shall rejoice in You." For their wrongdoings, they shall rejoice in themselves; for their benevolence, they shall rejoice in You. When they sought joy in themselves, they instead found sorrow; but now, seeing that all our joy resides in God, who remains imperishable, let them rejoice in Him who cannot be extinguished. For why, beloved, would you delight in material wealth? Either that wealth will perish, or you will, and no one knows which will occur first; yet undoubtedly, both will vanish. For neither mankind nor riches can persist indefinitely; neither can gold, garments, homes, money, extensive lands, nor even this light itself. Do not, therefore, wish to rejoice in these transient matters; rather rejoice in the light that remains eternal, the dawn devoid of yesterday or tomorrow. What is this light? He states, "I am the Light of the world." John 8:12 He who proclaims, "I am the light of the world," invites you to Himself. When He calls you, He will convert you; upon your conversion, He will heal you; and once you are healed, you will behold your Convert, of 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 who receives divine mercy. He who can renounce pride is blessed; for in revealing to him salvation, God convinces him that everything virtuous within him comes solely from the One who is our total good. When a person realizes that all the good within him is derived not from his own actions, but from God, he recognizes that every commendation he receives is due to God’s grace, not his own worthiness; and acknowledging this, he cultivates humility. By remaining humble, he avoids exaltation; not rising, he does not fall; not falling, he stands firm; standing firm, he clings tenaciously; by clinging, he perseveres; and by abiding, he finds joy in the Lord his God. He who created him shall be his delight: and his joy cannot be diminished, disrupted, or taken away by anyone.
Thus, what does John communicate 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 experience joy if, while lost in a foreign land, unaware of one’s lineage and struggling with need, it were proclaimed, "You are the child of a senator; your father possesses a vast inheritance in your family estate; I implore you to return to your father"? How joyfully would he receive such words from one whose promise he could trust! The Apostle of Christ assured us, saying, "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 He has promised to reveal Himself to us. Ponder, dear brethren, the nature of His beauty. All that captivates you, that you find beautiful, He has created. If those things are magnificent, how much more magnificent is He? Therefore, among what we cherish in this world, let us strive more towards Him, and by despising earthly things, may we cultivate our love for Him, so that through this very love, our hearts may be purified by faith, allowing us to behold Him when He is revealed, having found our hearts prepared. The light that is to grace us must encounter us in a fitting state: it relies on faith. This constitutes what we’ve discussed: "And grant us Your salvation: grant us Your Christ, that we may know Your Christ, see Your Christ; not as the Jews beheld and crucified Him, but as the angels perceive Him and rejoice."
"I will listen." Psalm 84:8 The prophet stated that God spoke within him, yet the world created noise around him. Thus, withdrawing briefly from the clamorous distractions of life to return to himself, and from himself to the One whose voice resonated within him, he shut out the relentless turmoil of existence and the burdens of a perishable body, as well as an imagination overwhelmed by earthly confines, and said, "I will hear what the Lord God declares within me"; and he heard what? "For He will speak peace to His people." Hence, the voice of Christ, the voice of God, is peace; it beckons toward peace. The call is clear: "He who is not yet at peace, pursue peace; what could be more advantageous than peace?" What is peace? It exists where there is no conflict. What is it where conflict does not occur? It is the absence of contention, the absence of resistance, nothing to contradict. We should contemplate whether we have truly reached that state: consider whether we are wholly devoid of struggle with the devil; consider whether all the saints and faithful are not currently battling the ruler of demons. How do they contend with an unseen foe? They wrestle with their desires, which he incites as sinful; and by refusing to comply with his temptations, they wrestle, though they are not necessarily defeated. Consequently, where there is conflict, peace has yet to be realized.