THEOSISAugustine of Hippo
Beloved, let us reflect on the psalm I am about to explain, given to us by the grace of God, as we place our hope in the Lord Jesus Christ. Take heart, for He who has made promises will accomplish them, just as He has fulfilled many before. It is not by our own merits that we find confidence in Him, but through His grace. I believe that "Ethan the Israelite," the author of this psalm, gives it its title. The meaning behind this name is profound; no individual in this world possesses strength except through hope in God's promises. In our own merits, we are frail, but in His mercy, we are empowered. This is how the psalmist begins: “I will sing of Your mercies, O Lord, forever; with my mouth I will make known Your faithfulness to all generations.” (Psalms 88:1).
He declares that his very being serves the Lord—when he speaks, he does so on behalf of God. He affirms, “With my mouth I will reveal Your truth.” If I disobey You, I cannot claim to be Your servant; to speak from my own accord is to lie. To speak from You, however, and from oneself are two distinct avenues: one belongs to me, the other to You: Your truth flows from my tongue. Let us observe the faithfulness exhibited here and the grace proclaimed.
For You have declared, “Grace shall be established forever” (Psalm 87:2). This is the essence of my song: this truth is what my mouth declares. Therefore, You assert, “I build not to destroy;” for there are those whom You do destroy without rebuilding, while others are destroyed only to be rebuilt. Were it not for those called to perish so they might be remade, Jeremiah would not have proclaimed, “Behold, I have appointed you to uproot and to build” (Jeremiah 1:10). Indeed, those who once worshipped idols were unable to find stability in Christ without losing their former errors. If others had not been destroyed to avoid being built anew, it would not have been said, “He will destroy them, and not build them up.”
Thus, mercy and faithfulness intertwine: “For You have declared, ‘Mercy shall be established forever; Your truth shall be confirmed in the heavens.’” Here, mercy and truth resonate, for all of God’s ways encompass both; the fulfillment of His promises can only be recognized if mercy has preceded the pardon of sin.
Moreover, despite the many prophecies made to the people of Israel—those who are the descendants of Abraham—God’s gift of goodness has not been withheld from the Gentiles, whom He has placed under the care of angels, keeping His chosen people as His own. The Apostle speaks clearly of the mercy and truth of the Lord when addressing both groups. He refers to Christ as the servant of the circumcision to affirm the promises made to the forefathers (Romans 15:8). See how God has not misled; see how He has not cast aside His people whom He foreknew.
While the Apostle regards the downfall of the Jews, he rightly indicates that God has not abandoned His chosen people. For I too am an Israelite (Romans 11:1-2). If every member of the Israelite nation is likened to thorns, what then do I say regarding the wheat? God’s truth is fulfilled in those Israelites who believe, thus forming one wall of circumcision that aligns perfectly with the cornerstone. Yet, this cornerstone would not be true unless it also embraced another wall from the Gentiles, distinguishing the first wall, which aligns with truth, from the second wall, which relates to God’s grace. The Apostle asserts that Jesus Christ came as the servant of the circumcision for the truth of God to establish the promise made to the fathers and that the Gentiles might glorify God for His mercy (Romans 15:8-9).
It is rightly proclaimed, “Your truth You shall confirm in the heavens,” since all the Israelites called to be apostles have become like the heavens in declaring God’s glory, for it is written, “The heavens declare the glory of God, and the firmament shows His handiwork.” Even though they were removed from earthly concerns before the Church spread globally, their words reached the far corners of the earth, meaning we can rightly assert, “You will establish Your truth in the heavens.”
You affirmed, “I have made a covenant with My chosen” (Psalm 88:3). What covenant but a new one? Through it, we are renewed for a new inheritance, driven by our desire and love, prompting us to sing a new song. The psalmist speaks confidently of this covenant: “I have sworn to David My servant.” The one who comprehends speaks with assurance, with lips serving truth. I speak boldly because You have spoken. If You have given me courage through Your words, how much more courage do You grant through Your oath! The oath of God becomes the assurance of promise fulfilled.
Though men are justly cautioned against swearing, lest they fall into falsehood (Matthew 5:34), God alone can swear safely, for He is infallible. Let us examine what God has sworn: “I have sworn to David My servant; I will establish your offspring forever” (Psalm 87:4).
What then is the offspring of David if not the lineage of Abraham? And who is this offspring of Abraham? “To your offspring,” it is stated, “which is Christ” (Galatians 3:16). It is indeed possible that Christ, the Head of the Church, the Savior of His body (Ephesians 5:23), is the offspring of Abraham and, therefore, of David. But are we not the seed of Abraham? Certainly, we are, as the Apostle declares, “But if you are Christ’s, then you are Abraham’s offspring and heirs according to the promise” (Galatians 3:29).
In this context, let us grasp the meaning, brethren: “I will establish your offspring forever,” not merely through the flesh of Christ born of the Virgin Mary but also through all of us who believe in Him. For we are members of this Head, and this body cannot be severed from the Head. If the Head reigns in glory forever, so too do the members, ensuring Christ remains whole eternally.
“I will establish your seed forever, and I will uphold your throne for all generations.” We interpret “forever” to ennoble every generation, for it is spoken, “With my mouth I will always declare Your truth to all generations.” What is this generation and generation? It signifies every lineage; the repetition emphasizes the coming and going of diverse generations. Therefore, it may imply two generations: the current generation of flesh and blood, and the future resurrection of the dead. Here Christ is announced, He will be proclaimed there; He is heralded here for belief, and will be welcomed there for sight. “I will establish your throne from generation to generation.”
Christ indeed has established His throne within us; were He not to reign within us, we would not be governed by Him. If we are not ruled by Him, we would surely fall. He reigns in us, and also in the generation to come, stemming from resurrection. Christ will reign eternally over His saints. God has promised this; He has spoken it; and to affirm the certainty of His promise, God has sworn. Because the promise stands as credible, resting not on our merits but on His mercy, let no one hesitate to declare that which they firmly believe.
May this power invigorate our hearts, just as Ethan's name suggests—a heart made strong. Let us proclaim the truth of God, the declaration of His promises, and His oath; thus empowered on every side, let us glorify God and, carrying Him within us, become a reflection of Heaven.
“O Lord, even the heavens will declare Your marvelous deeds” (Psalm 88:5). It is not from their own merits that the heavens praise but from Your marvelous works, O Lord. In every act of mercy, in every justification of the unjust, what else do we acclaim but the marvelous works of God? We praise Him for raising the dead; we ought to praise Him even more for redeeming the lost. What grace, what divine mercy! You see a man, once engulfed in drunkenness, now transformed into an exemplar of sobriety; a man once trapped in excess now embodied in temperance; a blasphemer of God turned into one who worships Him; a servant of creation transformed into a worshiper of the Creator.
Through these transformations men are rescued: they should not attribute this to their own merits, but rather become Heaven, praising the marvelous workings of Him who has made them so.
Who then is he among the clouds that compares to You, O Lord? (Psalm 88:6). Is it the praiseworthy heavens, or is it their storms? Are the preachers certain that none among the clouds can stand against the Lord? Does it seem to you, brethren, that it is an exaltation of praise that the clouds cannot rival their Creator? If understood literally, this is not reflective. After all, the stars above the clouds cannot be equated with the Lord! Can the sun, moon, angels, or the heavens be likened to the Lord?
Thus, when this is stated, as though declaring exalted praise: “For who is among the clouds?” we come to realize that these clouds, akin to the heavens, serve as messengers of truth; prophets, apostles, proclaimers of God’s word.
If clouds are indeed messengers of truth, let us first discern why they are referred to as clouds. The same beings can represent both heaven and cloud: heaven denotes the brightness of truth, while clouds symbolize the shadow of flesh, for all clouds carry the weight of mortality, appearing and disappearing. The Apostle notes the obscurities of flesh in saying, “Therefore judge nothing before the time, until the Lord comes, who will illuminate the hidden things of darkness” (1 Corinthians 4:5). You can perceive the minute details of what a person says; however, the innermost thoughts remain concealed. That which radiates from the cloud is visible, but what resides within remains hidden.
Who among you can pierce through a cloud? Thus, clouds become heralds of truth clothed in flesh. The Creator of all came in the flesh.
We are called clouds due to our flesh, becoming proclaimers of truth through the rain of the clouds; our flesh comes by one means, His by another. We are referred to as sons of God, yet He is the Son of God in a unique sense. His cloud arises from the Virgin, while He is the eternal Son, consubstantial with the Father. Who among the clouds is comparable to the Lord? Who among the sons of God can be likened to Him? Let the Lord declare whether He finds a likeness in anyone.
Why do people call Me the Son of Man? It is because I appear, because I am seen, because I walk among you, and perhaps have become commonplace. Ask Me, for whom do men call Me the Son of Man? Truly, when they regard the Son of Man, they see a cloud; inquire, “Who do men think I am?” They respond with various opinions: “Some say You are John the Baptist; some say Elijah; others, Jeremiah, or one of the prophets.” Various clouds and sons of God are mentioned here; for they were righteous and holy, as are Jeremiah, Elijah, and John, aptly called sons of God due to their roles as God’s messengers, akin to clouds.
You have stated, “What clouds do men make Me out to be?” So also, ask, “Who do you say that I am?” Peter, speaking on behalf of all, responded, “You are the Christ, the Son of the living God” (Matthew 16:13-16). Not as those sons of God who are not equal to You; You have come in the flesh, distinct from these clouds who cannot reach Your stature.
God is to be revered in the assembly of the righteous; He is to be feared by all who surround Him (Psalm 88:7). God is omnipresent. Therefore, who is near Him if He is present everywhere? If He were to be surrounded, He might seem confined. Yet, if this statement holds true about God, then His greatness has no bounds. Who remains around Him, save for Him who is everywhere? He chose to be born in flesh at one point, dwell among a specific people, be crucified in one place, rise in one localized manner, and ascend from that place to Heaven. In doing this, He had Gentiles surrounding Him. Had He remained in that one location, He would not be magnified, nor would all be in awe of Him; rather, by preaching there and sending forth the messengers of His name to all nations, demonstrating signs and wonders among His followers, He grew in renown, evoking fear throughout the earth.