THEOSISAugustine of Hippo
Its title is 'A Psalm of the conclusion to the sons of Korah.' We must grasp the sole intention expressed by the apostle, as Christ is the culmination of the law (Romans 10:4). By placing these words at the forefront of the psalm, he guides our hearts towards Christ. If we focus on Him, we shall not falter, for He is the Truth we strive to reach, and He is the Way (John 14:6) through which we journey. The prophet prophesies about the future, using language as though recounting past events; he refers to the future as if it is already fulfilled because, for God, what lies ahead has already transpired: "Lord, You have favored Your land" (Psalm 83:1), as if it were already done. "You have rejected the captivity of Jacob." This indicates His ancient people, Jacob, the nation of Israel, descended from Abraham's seed, destined to inherit God's promises. This truly was a nation to whom the Old Testament was given, yet in that Testament, the New Testament was foreshadowed; such was the imagery, such was the expression of truth. Within this image, a promised land was prophesied for these people, located in the territory inhabited by the Jews, where the city of Jerusalem, known to all, stands. Upon claiming this land, they faced numerous adversities from their neighboring foes; when they sinned against God, they were led into captivity, not to be eradicated, but to be corrected, their Father not condemning them but chastising them. Even in captivity, they were liberated and frequently oscillated between captivity and freedom; now, they are captives once more due to a grave sin—the crucifixion of their Lord. What, then, should we interpret from the phrase, "You have rejected the captivity of Jacob"? This psalm foresees a time of release. "You have rejected the captivity of Jacob"—who is it addressing? It is directed to Christ, for it mentions the "end of the sons of Korah," asserting that He has indeed turned away the captivity of Jacob. Consider Paul's lament: "O wretched man that I am! Who shall deliver me from this body of death?" Immediately he recognized: "The grace of God through Jesus Christ our Lord" (Romans 7:24-25). Of this grace, the prophet attributes to our Lord Jesus Christ, "You have turned away the captivity of Jacob." Reflect closely on Jacob's captivity and understand that it is this: You have liberated us, not by freeing us from unfamiliar barbarians, but by delivering us from our own misdeeds and sins, through which Satan ruled over us. For when anyone is set free from sin, the prince of sin has no ground for dominion over that person.
How then did He turn away the captivity of Jacob? Observe how this liberation is spiritual, occurring within us. "You have forgiven the iniquities of Your people; You have covered all their sins" (Psalm 83:2). This is how He wrought their freedom, by abolishing iniquity, for sin ensnared them; your iniquities are forgiven, and you are thus liberated. Confess then your state of captivity, that you may be deserving of deliverance: for if one does not recognize their enemy, how can they call upon the Redeemer? "You have covered all their sins." What does it mean to cover oneself? To not see them. How could You not see them? To not avenge them. You chose not to behold our sins, and thus You did not see them because You wished not to. "You have covered all their sins." "You have pacified all Your anger; You have turned away Your wrath" (Psalm 84:3).
As it has been stated concerning the future—even though the echo of the words has faded—it follows: "Turn us, O God of our salvation" (Psalm 83:4). How does he plead for what was just articulated as if it were already accomplished, except to convey that he is speaking as one foretelling prophetic events? And by praying for its fulfillment, he indicates that what he mentioned has yet to occur, aspiring for it to come to fruition: "Turn us, O God of our salvation, and turn away Your wrath from us." Had You not previously declared, "You have quenched all Your anger, You have turned Yourself away from Your wrath"? How then now do You command, "Turn away Your wrath from us"? The Prophet responds: I speak of these matters as if already fulfilled, for I can see that they are on the brink of fulfillment; yet, as they are not yet realized, I beseech that they may transpire.
"Do not be angry with us forever" (Psalm 84:5). For by God's wrath, we face death and toil for our sustenance through hardship. This was Adam's sentence when he transgressed; and Adam represents each of us, for in Adam all die (1 Corinthians 15:22). The judgment passed on him extends to us as well. We were not individuals yet but were present in Adam; thus, all that befell Adam also impacts us, leading to our mortality. The sin of your father will not harm you if you are transformed, just as it would not harm him if he experienced metamorphosis. But our race inherited from Adam the burden of death. What brought this about? This frailty of the flesh, this anguish of pain, this dwelling of poverty, this bondage of death, this net of temptation; these are the tribulations we shoulder in our mortal state, and this signifies divine wrath, as it reflects God's vengeance. Yet, since it was ordained thus, we are meant to be reborn and renewed through faith, with all mortality to be abolished in our resurrection, thus restoring the entirety of humanity to a state of 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 extend Your wrath upon the generation." The first generation fell mortal under Your wrath, the second generation shall rise immortal through Your grace.
"O God, You will turn us again and revive us" (Psalm 84:6). Consider that we do not turn to You of our own accord absent Your grace, and in doing so, You shall revive us. Moreover, Your people shall rejoice in You. In their burdens, they will find joy in You, for when they sought joy for themselves, they found sorrow within; now, since their true joy is found in God, Who will grant lasting delight, they may rejoice in Him who is imperishable. Why, my brethren, will you rejoice in silver? All that is silver will either perish or you shall perish, and indeed, neither can be trusted to endure. Both will eventually fade; thus neither man nor silver can last; likewise gold, garments, houses, wealth, and this light itself. Therefore, let us not desire to find joy in these fleeting things, but take delight in that light which never sets, in that dawn which knows neither yesterday nor tomorrow. What is this light? "I am the Light of the world" (John 8:12). The One who declares, "I am the Light of the world" calls you to Himself. When He calls, He transforms; when He transforms, He heals; and upon healing, you will clearly see your Redeemer, to whom is said, "Show us Your mercy, O Lord, and grant us Your salvation" (Psalm 84:7): Your salvation, meaning Your Christ. Blessed is the one to whom God reveals His mercy.
He who allows himself to resist pride, to whom God shows His mercy, for in demonstrating His salvation, He assures him that all good he possesses comes not from himself but from Him who is our ultimate good. When one comes to understand that all virtues attributed to him are solely by the grace of God and not by his own merits, he will not be proud; free from pride, he will not rise, and not rising, he shall not fall; not falling, he shall stand; standing, he shall remain steadfast; remaining steadfast, he shall endure; enduring, he shall find joy and delight in the Lord his God. The Creator shall be his joy: a joy that no one can spoil, disrupt, or remove.
So, what does John express in his epistle? "Beloved, we are now the children of God, and it does not yet appear what we shall be" (1 John 3:2). Would not anyone rejoice if suddenly, while wandering and lost in the world, devoid of identity, needing sustenance and working hard, they were informed, "You are the child of a senator: your father possesses a vast inheritance in the family estate; return to your father"? How would one rejoice if assured of this by a trusted messenger? Thus came the Apostle of Christ to us, stating, "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 vowed to manifest Himself to us.
Consider, my brethren, the beauty of His being. All that is beautiful which you admire was created by Him. If such things are lovely, how magnificent must He Himself be! If they possess splendor, how great is He! Therefore, from all the beautiful things we cherish in this realm, let us strive all the more for Him; turning away from these transient pleasures, let us love Him, so that through that love, we may purify our hearts by faith, ensuring that the vision of Him upon its arrival finds our hearts cleansed. The light that will be revealed to us must find us prepared; it is a matter of faith. This is what we have conveyed here: "Grant us Your salvation; grant us Your Christ," so that we may perceive and behold Your Christ—not as the Jews perceived Him and crucified Him, but as the angels behold Him and rejoice.
"I will hear" (Psalm 84:8). The prophet proclaimed that God spoke within him, while the tumult of the world raged outside. Thus, withdrawing briefly from worldly noise and returning to himself, and then from himself to Him whose voice he discerned within, shutting out the clamor of life and the burdens of a corruptible body, and from an imagination pressed by earthly concerns, he states, "I will hear what the Lord God speaks within me," and what did he hear? "For He will speak peace to His people." The voice of Christ, the voice of God, is peace: it calls for tranquility. It is said, "He who is not yet at peace, let him pursue peace": for what can you find more desirable than peace?
What, then, is peace? It is where conflict ceases. And what exists in a space devoid of conflict? Where contradiction is absent, where resistance is nonexistent. Reflect on whether we have attained that state: whether there is not still a struggle against the devil, whether all saints and believers do not wrestle against the prince of demons. How do they contend with an unseen enemy? They battle their own desires, which he entices into sin; by refusing to yield to his suggestions, they continually resist, even as they wrestle. Therefore, while there remains struggle, peace is not yet established.
Whatever we consume in pursuit of refreshment only leads us back to fatigue. Are you hungry? You respond affirmatively when asked. The provider offers you sustenance to renew your strength; continue to partake, for you require it; yet, as you persist in seeking refreshment, weariness inevitably follows. Remaining seated for too long exhausts you; a brief walk revives, but prolonged walking brings fatigue again. Seek out something revitalizing that will not lead to further exhaustion. What peace can man discover in the midst of a multitude of concerns, desires, needs, and fatigue? It is not the essence of truth; it is not a flawless existence.
What constitutes a perfect existence? This corruptible body must put on incorruption, and this mortality must be clothed in immortality (1 Corinthians 15:53). Persisting a course of much consumption leads only to demise; enduring strict fasting will also bring death; remaining seated without resolution results in death; engaging in incessant movement, without rest, leads to demise; vigilant wakefulness, never resting, leads to death; endless sleep, never awakening, brings death. When death is ultimately overcome by victory, this strife will cease: there shall be complete and eternal peace.