Unto the end, in verses, a psalm for David, for the octave.
לַמְנַצֵּ֣חַ בִּ֭נְגִינוֹת עַֽל־הַשְּׁמִינִ֗ית מִזְמ֥וֹר לְדָוִֽד׃
11 Church Fathers comment on this verse · 13 commentaries
The Scripture refers to the day after the seventh week of our current existence as the eighth day, symbolizing the new life anticipated by the eight-day circumcision. This notion is also alluded to by the wise Solomon, who remarks, “give a part of seven and even of eight” (Ecclesiastes 11:2), suggesting that in this age of many days, one should set their focus on that blessed portion, the eighth, representing the eternal life that is yet to come and endure.
Judgment Day The allusion to the eighth in the title of the psalm may seem unclear, although the remainder of the title is more straightforward. Some view it as referring to the Day of Judgment, the day of our Lord's second coming, when He will judge the living and the dead. An eighth day will indeed arrive, the Day of Judgment, which will reward individuals based on their deeds, guiding the righteous toward everlasting life rather than earthly pursuits, while condemning the wicked for eternity.
The term "eighth" appears to be ambiguous in this context; however, the topic at hand becomes clearer. Some interpret it as a reference to the day of judgment, the moment when our Lord will return to judge both the living and the dead. It is believed that this arrival, calculated from Adam’s timeline, should occur after seven thousand years, with those seven thousand years corresponding to seven days, thus rendering the coming of the judgment akin to the eighth day. Nevertheless, as the Lord stated, "It is not for you to know times or seasons which the Father has fixed by his own authority" (Acts 1:7), and also, "But concerning that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father" (Mark 13:32).
Moreover, it is written that "the day of the Lord will come like a thief in the night" (1 Thess. 5:2), which clearly indicates that no one can claim to ascertain that time through any chronological calculation. If the day were to arrive in seven thousand years, each person could predict its coming by counting those years. Therefore, what becomes of the Son if He is unaware of it? This statement implies that men cannot learn it from the Son, not that He lacks knowledge of it; rather, in the same way that the Lord tests, "the Lord your God is testing you to know" (Deuteronomy 13:3), it suggests a revelation to you: and arise, O Lord; meaning, let us be awakened. Thus, when it is stated that the Son does not know this day, it does not imply ignorance but indicates that He does not reveal it to those who ought not to know, signifying that it is concealed from them. What then could justify this assumption that anticipates the day of the Lord as almost certain within seven thousand years? Let us therefore willingly disregard what the Lord has chosen to keep hidden from us and explore the meaning of the title "eighth." Indeed, the day of judgment can be comprehended as the eighth since, following the conclusion of this world, when eternal life is attained, the souls of the righteous will no longer be bound by time. Given that all time recycles through the sequence of seven days, the eighth day might be termed such due to its lack of such variance.
Furthermore, there is another reasonable consideration for labeling the judgment as the eighth because it will occur across two generations, one concerning the body and the other the soul. From Adam to Moses, humanity lived in the flesh, which is referred to as the outer or old man, to whom the Old Testament was given to prepare for future spiritual truths. During this era of living according to the flesh, death exercised dominion, as the Apostle asserts, even over those who had not committed sin. It reigned as a consequence of Adam's transgression, as the Apostle also notes (Rom. 5:14) regarding the time before Moses, when the demands of the law—those ordinances of physical observance—were deemed binding for the sake of a certain mystery, all under the authority of one God. However, with the coming of the Lord, who transitioned His followers from physical circumcision to the circumcision of the heart, a call arose for humanity to live by the spirit, that is, the inner man, who is also referred to as the new man (Col. 3:10) because of the new birth and the renewal of spiritual life.
It is clear that the number four pertains to the body, derived from the four known elements constituting it, along with the four qualities: dry, moist, warm, and cold. Hence, it is also influenced by the cyclical nature of the four seasons: spring, summer, autumn, and winter, all of which are widely recognized. We have previously hinted at the significance of the number four related to the body, yet we aim to present this discussion in a more accessible manner. The number three, however, signifies the mind, as indicated by the command to love God in a threefold way: with all your heart, with all your soul, and with all your mind—each one of which we must separately address, not only in the Psalms but also in the Gospels; thus, I believe this suffices to establish the connection of the number three to the mind. Consequently, the figures associated with the body, which refer to the old man and the Old Covenant, are no more, whereas the figures associated with the soul, referencing the new man and the New Covenant, have also passed away. Thus, to say that they have ceased is accurate; for all things transpire within time, with four corresponding to the body and three to the mind. Subsequently, the eighth day shall arrive, the day of judgment: which, after rewarding the righteous according to their merits, will immediately usher the saints into eternal existence, while condemning the wicked to everlasting torment.
In accordance with the prophetic benediction, those who advance ‘from strength to strength’ and possess beautiful ‘ascent in their hearts’ (Ps. 83:6, 8) find that when they embrace a virtuous thought, it elevates them to even nobler reflections, allowing the soul to rise to greater heights. The individual who consistently reaches ‘into the heavens before’ (Phil. 3:13) will perpetually experience this uplifting journey, consistently inspired by elevated thoughts towards the comprehension of what lies beyond. In addressing this, dear brethren, as we delve into the implications of the sixth psalm and recognize the essential order of progression, we must ask: why is the term ‘heir’ (Ps. 5:1) complemented by the concept of ‘osmosis’ (Ps. 6:1)?
Surely, the mystery of ‘osmosis’ is not beyond your understanding. It seems illogical that the thoughts of others are swayed by misguided Jewish interpretations. The Jews have unfortunately diminished the profound mystery of ‘osmosis’ to superficial physical aspects, claiming that this term pertains to the law of circumcision, purification after childbirth, and similar statutes. However, learning from the esteemed Paul that ‘the law is spiritual’ (Rom. 7:14), we acknowledge that these laws do hold significance, particularly regarding circumcision for males and sacrifices for females, but we do not dismiss the law itself in a derogatory manner. We recognize that true circumcision occurs on the final day and is performed with a stone knife. This stone, which eradicates impurity, symbolizes Christ (1 Cor. 10:4), the Word of truth, representing a cessation of worldly corruption when humanity is transformed into the Divine.
To clarify our intent, let us articulate our thoughts succinctly. The epoch of our present existence, at the dawn of creation, was encompassed within a week of days; for it was from the initial day that creation commenced, culminating on the seventh day. ‘There was one day’ (Gen. 1:5) refers to the day in which the first beings were created, and this process continued through each successive day until the sixth, when all things were established. The seventh day marked the conclusion of creation and represented the fullness of worldly order. Thus, just as the heavens were not brought into being thereafter, nor was any other part of the universe subsequently added to the initial creation, so it holds true that creation itself remains unchanged in its measure; no other time exists beyond what is illustrated by the structure of the world, as time itself is defined by the seven days.
Therefore, when we measure time by days, beginning with one and culminating with seven, we circle back to one, marking the entire continuum of time through the cycle of seven days. As the Apostle states (Hebrews 12:27), after the mutable has passed and the transient movement ceases, what remains unchanged emerges, untouched by fluctuations or alterations. In both the present state and in ages to come, the essence remains constant, through which the authentic circumcision of human nature and true purification from sin are manifested; for sin, the defilement for humanity, is dealt a death blow along with human nature (as ‘in sins my mother conceived me’ (Ps. 50:7)), leading to the complete cleansing accomplished by Him who provides ‘the cleansing of our sins’ (Hebrews 1:3), thereby erasing all that is unclean and uncircumcised within creation. In this light, the law of the ‘osmom’ day is understandable—the law of circumcision and cleansing; for following the completion of the seven days, there arises a day ‘osmom, osmom’ that succeeds the seventh yet does not permit succession in number, for it remains continuously one, undivided by the darkness of night. This day is illuminated by a brighter sun, radiating true light, which, upon its appearance, is no longer obscured in the west, instead embracing all with its illuminating power, producing an everlasting light in those deemed worthy, transforming them into new sources of light, as the Gospel proclaims, ‘then the righteous will shine like the sun’ (Matt. 13:43).
Consequently, in the preceding Psalm, as the topic of ‘inheritance’ was addressed, this inheritance is reserved for the worthy on the day of ‘osmom,’ a day that will also witness the just judgment of God, rewarding each based on their merit; hence, the Prophet has artfully linked the remembrance of the ‘osmom’ with the theme of repentance. For who, upon recalling the fearsome judgment of Christ, would not feel a surge of unease in their conscience, overwhelmed by dread and ignorance? If one acknowledges the need for reform in their life, they will certainly be struck by the severity of the judgment, where even minor transgressions are scrutinized, inciting fear of dire consequences and uncertainty about the outcome of their judgment. Thus, envisaging the dreadful torment of Gehenna, the dark fire, and the undying worm of conscience perpetually gnawing at the soul with guilt, one urgently turns to God in prayer, beseeching that this ‘fury’ does not lead to their condemnation, but rather implores Him to punish them for all their sins (Ps. 6:2).
The age that is to come is marked by the guidance of a righteous life, with this new era referred to as the eighth day, following the seven days characterized by worldly existence. Thus, the title On the Eighth encourages a shift in focus away from the current age towards the anticipation of this eighth day. When this ephemeral and fleeting time comes to an end—where one entity emerges while another perishes; when the necessity for creation ceases and destruction is no more—nature will be renewed through the anticipated resurrection and transformed into a different state of existence.
As this temporal realm concludes, the cycle of creation and decay will vanish, marking the end of this measurable week and ushering in the eighth day, symbolizing the coming century which is understood to be a single day, as noted by the prophet who referred to the anticipated life as a great day (Joel 2:11). This forthcoming day will not shine under the ordinary sun but will be illuminated by the true Light, the Sun of righteousness, represented in prophecy as the East (Zechariah 6), which is never obscured by the West.
Osmoy signifies the day of Christ's resurrection, a moment when we shall reap the rewards of our efforts, witnessing our adversaries flee in shame and confusion. Yet, David composes this psalm as though he has spent a long time in repentance for his transgressions.
This prophetic message speaks of a future condition. The current existence unfolds within the framework of the week, with time starting on the first day and culminating on the seventh, only to return to the first. The scripture therefore appropriately identifies the age that follows the seventh as osmom. In this psalm, references are made to death and judgment. The Prophet poses a significant question: ‘There is no one in death who will remember Thee, but in hell who will confess Thee?’ (Psalm 6:6). This implies that the opportunity for repentance is closed off to those who have passed from this life. For those who have not taken advantage of the chance to repent during their earthly existence, the ability to acknowledge their sins before God is unattainable in that realm.
The parable of the virgins reinforces this truth. It illustrates how the maidens, with their lamps extinguished, found themselves outside the bridal chamber. Although they knocked on the door, they were turned away and denied entry. The bridegroom stated, ‘Go away, we do not see you’ (Matthew 25:12). Consequently, even the revered David, after committing grave transgressions, pleaded with God for healing, for the avenue of repentance did not exist in that eternal state.
The phrase "at the end" has been previously defined (Ps. 4:1 and Ps. 5:1). This psalm is titled "in songs" because it encompasses hymns and praises crafted by the prophet to exalt God, along with his supplication "for the eighth," referring to the age to come. The seventh age signifies our current time, characterized by the division into sevens, which is the structure of this present existence, while the eighth age denotes the future, succeeding the present seventh. The prophet presents his prayer regarding the forthcoming age to the Lord—not solely for himself, but on behalf of all, as our future Judge. This psalm was composed following the prophet's enduring the intense trials that God had inflicted upon him due to some of his transgressions.
Praise be to You, Father. The Holy Spirit guides the Church by providing in Psalm 6 the lesson of genuine repentance, fitting for the start of Lent. This psalm teaches us how to gain God's favor. It illustrates: the steadfast humility of the truly contrite, acknowledgment of transgressions, tears, lamentation, turning toward God, deep sighs, a troubled spirit, exhaustion, sorrow over countless mistakes, salvation through divine grace, fervent appeals to God in the stillness of night, and a regular reflection on the day's actions while resting, thus inviting the true Holy Spirit to descend amid our shed tears.
The sixth psalm not only showcases the indicators of authentic repentance but also what follows: the forgiveness of sins and complete absolution, the decisive rejection of evildoers, the prayerful strength bestowed by God, the disgrace of demonic forces that follows, and the deliverance and restoration of the sinner. The title of the psalm states: A Psalm of David, for the eighth. The eighth day is commonly referred to in Scripture as the life that comes after the seventh day, which signifies the current age. This was prefigured by the rite of circumcision on the eighth day. The wise Solomon also advises regarding the Eighth Day: 'Give a portion to seven and even to eight' (Ecclesiastes 11:2), suggesting that one should care for the pursuits of the seventh millennium for the sake of what lies ahead, and for the everlasting life that knows no end. Now, let us turn our attention to the opening of the psalm.
The spiritual transformation of the heart: This is the culmination of discussions regarding the significance of the eighth day. Just as physical circumcision involves the removal of a part of the male organ, so too does the act of freeing oneself from earthly concerns lead to a spiritual circumcision of the heart. This is the essence of the celibate, who is solely focused on God and devoted to His service. Such a heart transformation is rightly fulfilled on the eighth day.
INSCRIPTION AND CONTENTS. Ultimately, in melodies of osmem. The phrases ‘in the end’ and ‘in songs’ are explained in Psalm 4 (Psalm 4:1). The term ‘osmago’ may refer to a specific type of Muscian string instrument, used by the singers of David when performing this psalm, or it could represent, through a deeper interpretation, the day of the formidable judgment of the Lord, which shall be osmoe, as it will follow the six days of this earthly existence and the seventh, the Sabbath, signifying the rest of the souls. This psalm stands as the initial among the penitential psalms. Hence, it seems unlikely that the Rabbins assert that David penned this psalm for the restoration of his physical health, which he supposedly forfeited due to his sins of adultery and murder.
The Scriptures explicitly record in the second book of Kings the consequences that God imposed on David for these transgressions, and they make no mention of his physical suffering. Yet, the Church has historically recognized this psalm as penitential, indicating its focus on repentance. Thus, the essence of this psalm reflects the prayer of one burdened by sin, who quakes before the judgment of the Lord and yearns for reconciliation with God.
The majority of rabbinical scholars and many Christian theologians believe that David authored this Psalm in osmom—Hebrew for al-gashemin, which implies it was intended to be performed in the eighth tone, perhaps resembling an octave or bass harmony, as noted in 1 Chronicles 15:21. The Church Fathers connect this heading with the resurrection—the day of renewal in Christ achievable through repentance—and some link it to the climactic events at the end of time, following the seventh epoch of human history. Amid the affliction he brought upon himself due to his transgression with Bathsheba, one might question how the psalmist's plea for liberation from his external adversaries (vv. 9-11) fits into this context.
However, David's circumstances in this Psalm are more clearly understood as follows: he had been extensively persecuted by Saul and his supporters (v. 9), leading to profound sorrow from his oppressors. He perceives no imminent hope of triumph over his enemies and begins to suffer the tormenting fear that God has forsaken him, believing that his afflictions are not a result of divine love but rather disfavor. This distress escalates his suffering, causing not only his heart to ache but his physical form to decline. Weakened both mentally and physically (vv. 3-4), he implores God not to reject him (that he may not be chastened in wrath) or allow him to die, but rather to show mercy to this humble servant (vv. 3-4). This plea is especially poignant since the loss of the psalmist would mean the absence of praise for God; in sheol, a realm of forgetfulness (Ps. 87:13, 113:17; Is. 38:18), there is no remembrance of the Lord and thus no possibility for worship. Further expressing his anguish (vv. 7-8), the psalmist continues to depict his turmoil; feeling abandoned by God, he weeps throughout the night, and his eyes, weakened by grief (the Hebrew conveys a withering sight), reflect his sorrow as he ages prematurely, burdened on all sides by hostile forces. Still, he boldly addresses these evildoers (v. 9), finding solace within his supplications, confident in the Lord’s response; they, the wicked, will be put to shame as the psalmist believes his cries have reached God (the future he envisions is framed by his faith): may it be fulfilled! (v. 11).
Ultimately, it is through Christ that we shall sing praises and glorify His name throughout all generations, as reflected in this psalm, inspired by the Holy Spirit and composed by David for our present reflection. There exists no other name under heaven by which we can attain salvation. In Christ resides the new creation, the New Covenant, and the promise of resurrection and everlasting life. The term 'osmosis' in Scripture refers to the life of the coming age, which will emerge following the completion of the current age marked by seven periods, and is symbolically anticipated through the Lord's eighth-day circumcision. In remembering this concept, the prophet artfully intertwines the call to repentance, the final Judgment of Christ, and the consequences of sin. This psalm instructs us on how to appease God and outlines the path to turn away from wrongdoing. Thus, it serves as the primary penitential psalm.
Passages read together with this verse.
THEOSIS