THEOSISAugustine of Hippo
The title of this eighty-seventh Psalm presents a fresh topic for consideration: the term ‘Melech’ found here, which aims to address the choir, is unique and not repeated elsewhere. We have previously discussed the interpretations of the titles Psalmus Cantici and Canticum Psalmi, and the phrase "sons of Corea" appears regularly, often clarified, but the subsequent part of this title is distinctive. The Hebrew word ‘Melech’ could be interpreted as ‘choir’ in Latin. This Psalm anticipates the Lord’s Passion, supported by Peter’s assertion that “Christ suffered for us, leaving us an example, that we should follow His steps” (1 Peter 2:21). This exemplifies what it means to respond. John also states, “As Christ laid down his life for us, so we must lay down our lives for the brethren” (1 John 3:16), reflecting a similar theme. The choir signifies a harmonious agreement grounded in love. Thus, one who mimics the Lord's Passion yet lacks charity does not truly respond in harmony, rendering their sacrifice ineffective (1 Corinthians 13:3).
In Latin liturgical terms, the roles of Precentor and Succentor distinguish the performer leading the song from the one who follows. Similarly, this hymn of suffering is echoed by the chorus of martyrs who follow Christ through to His heavenly coronation. It is sung by the sons of Corea, those who emulate Christ’s Passion; as Christ was crucified upon Calvary, which is the meaning of the Hebrew word “Cor” (Matthew 27:33). Likewise, the mention of Aman, the Israelite, at the end of this title, is interpreted as referring to brotherhood, for Christ welcomes those who comprehend the mystery of His Cross and take pride in it—not for their merits, but in grateful acknowledgment of His grace—so each might be recognized as “a true Israelite, in whom there is no guile" (John 1:47), as Scripture describes Israel itself as being without guile (Genesis 25:27).
“O Lord God of my salvation, I have cried before Thee day and night” (Psalm 86:1). Now, let us listen to the voice of Christ proclaiming before us in prophetic song, to which His choir must respond with either imitation or thanksgiving: “O let my prayer enter into Thy presence, incline Thy ear to my call” (Psalm 87:2). For our Lord also prayed not in the divine form but in the likeness of a servant; thus, He experienced suffering. He prayed both during the day, in times of prosperity, and at night, during difficulty. The ascent of prayer into God's presence indicates His acceptance, and the inclination of His ear symbolizes His compassionate attention, for God does not have physical form like ours.
“For my soul is filled with evil, and my life draweth nigh unto Gehenna” (Psalm 86:3). Can we associate Christ’s soul with being filled with evil when passion only impacted His body? His soul experiences anguish independently from the body, but the body cannot exist without the soul. We might assert that Christ’s soul was burdened by human troubles without being tainted by human sin. Another prophet notes that He bore our griefs (Isaiah 53:4), and the Evangelist recounts how He took Peter and the sons of Zebedee with Him and expressed great sorrow, saying, “My soul is grieved even to death” (Matthew 26:37-38). The author of this psalm, knowing these events would transpire, articulates, “My soul is full of wickedness, and my life draweth nigh unto hell.” This bears a similar sentiment to, “My soul is sorrowful even unto death.” The expressions “My soul mourneth” correspond with “My soul is full of wickedness,” indicating the reality that His life edged close to death. The Lord embraced human frailty, taking on the flesh of our weaknesses and experiencing death, not out of necessity, but through His freely given mercy. His body, representing the Church of which He is the Head, serves as a collective entity; should any member within grapple with sorrow and hardship, they should not presume separation from His favor. The Church, like a choir following its leader, stands to learn from Christ that such sorrow represents human frailty rather than sin.
We see this illustrated in Paul, the chief member of the Church, who confesses his own heaviness of spirit, expressing profound sorrow for his kin, the Israelites. If we believe that Christ grieved as well for them, knowing they faced profound guilt in His Passion, we would not be mistaken. Ultimately, Christ’s proclamation on the Cross, “Father, forgive them, for they know not what they do” (Luke 23:34), resonates in this Psalm: “I am counted among those who go down into the pit” (Psalm 87:4). This refers to those who did not recognize His true nature, mistaking His death for that of an ordinary human overwhelmed by suffering. The “pit” symbolizes the depths of sorrow or hell, as He was a man who had no assistance.
“Free among the dead” (Psalm 86:5). In these words, the nature of our Lord is made most evident; for who else could be considered free amongst the dead, if not He who, while having assumed the form of sinful flesh, alone stood untainted among sinners? (Romans 8:3). Thus, He is “free among the dead,” possessing the power to both give His life and reclaim it—a liberty no one could usurp from Him, for He provided it of His own will. When those around Him abandoned Him before His Passion, He was not truly left alone, as He affirmed, for His Father was with Him (John 8:29). Yet, His adversaries, whom He prayed for, viewed Him as helpless and arrayed as if lifeless in the grave. Nevertheless, He states: “Whom ye do not yet remember,” marking the distinction between Christ and the others who have passed. Although He was wounded and laid in the tomb (Matthew 27:50, 60), those unaware of His identity perceived Him as merely another mortal who succumbed to their wounds and slept in death—their resurrection yet unfulfilled. Scriptures liken the dead to those who are asleep, implying they await resurrection. However, He who was wounded and laid to rest in the tomb arose on the third day, likened to a sparrow alone on the rooftop—symbolic of His ascension to the right hand of the Father in Heaven; He will not die again, for death will no longer claim dominion over Him (Romans 6:9). Therefore, He stands in stark contrast to those whom God had not yet summoned to resurrection, as the events destined for His Head ushered in salvation for the Body at the culmination.
It is also noted that an act of remembrance signifies divine intervention, while absence suggests neglect; for God does not forget, as He cannot change, nor remember, as He is never forgetful. Hence, those who are unaware of their actions perceive me as one lacking assistance, though I remain “free among the dead.” They see me as wounded, while I lie in the grave. Yet, the very individuals who speak thus are described as being cast away from Thy hand; for in their misconception of my condition, they find themselves distanced from Thy aid, lacking the governance of Your hand. As another Psalm states, they have dug a pit before me and have fallen into it themselves. I favor this interpretation over suggesting they are torn from Your hand, as those who are asleep in the grave remain under divine protection, for their souls reside in the hands of God (Prem 3:1), secure under the shadow of the Almighty. However, those cut off from God, presuming Christ to be severed from His hand, have misclassified Him amongst the wicked who dared to take His life.
“They put Me in the lowest pit” (Psalm 86:6), meaning the most profound pit, as the Greek conveys. What could be more desolate than the deepest sorrow? Other scriptures reference being drawn from “the ditch of misery,” amidst darkness and under the shadow of death. Those who acted without discernment placed Him there, thus unintentionally honoring Him; they remained ignorant of Him whom none of the world’s rulers recognized (1 Corinthians 2:8). The “shadow of death” may reference bodily death or the darkness traversed by those who have yet seen the light (Isaiah 9:2), as faith brings those from the darkness of sin into the realm of light and life. Such were those who misunderstood our Lord, failing to realize that in condemning Him, they numbered Him among those whom He sought to uplift.
“Thy indignation lies upon Me” (Psalm 87:7), or, in various translations, “Thy wrath” or “Thy fury”; the Greek term θυμὸς has various interpretations. While some Greek texts render it as ὀργὴ, translators readily convey it as ira in Latin; when the term θυμὸς arises, objections surface concerning its translation. However, if I were to propose an alternative term, I consider indignation a more fitting translation than rage, since the latter is seldom applied in common discourse. What is meant by “Thy wrath is upon me,” except for the faith of those who do not know the Lord of Glory (1 Corinthians 2:8) and who suppose that God’s wrath has become manifest upon Him whom they dared to crucify—which is the most despicable of deaths—the death on a tree? This is illustrated by the apostle, stating, “Christ hath redeemed us from the curse of the Law, being made a curse for us: for it is written, Cursed is everyone that hangeth on a tree” (Galatians 3:13). Thus, to highlight His obedience, which culminated in profound humility, Paul notes, “He humbled Himself, and became obedient unto death, even the death of the Cross” (Philippians 2:8). In this Psalm, it is stated, “And all Thy hangings…” or as some read, “waves” or “stirrings,” “Thou hast brought upon Me.” Another Psalm reiterates: “All Your waves and suspensions have passed over me.” In this verse, “passed” translates from the Greek as διῆλθον, indicating a movement beyond rather than an entrance into.
In this context, “suspension” signifies a threat, while “wave” implies actual suffering; both come from God’s judgment. With “all things have passed over me,” it conveys that while various calamities may have arisen, here, “Thou hast brought all upon Me.” Evil recedes when it does not touch a person, akin to things that loiter nearby, or it impacts them through trials. Yet here, employing “suspension,” to say “they have not passed,” indicates that every distress foretold in His Passion is unfolding.
“Thou hast removed My acquaintance from Me” (Psalm 86:8). If “acquaintance” refers broadly, it could mean all humanity; after all, who does He not know? Yet, He speaks of those whom He calls friends, those who could perceive Him as He is; at least, they understood Him as innocent, viewing Him merely as a man rather than as God. He could address the righteous as friends while deeming the wicked as unknown, for He must confront them later saying, “I know you not” (Matthew 7:23). Furthermore, “And they have made Me an abomination to themselves,” likely referring to those who He confronted before, as they too agonized over His execution. However, it is more appropriate to identify those as His persecutors.
“I was betrayed and did not come out.” Was this not because His followers were outside while He endured His trial within? (Matthew 26:56). Or might we interpret “I did not come out” as referring to His concealed purposes? He did not reveal His true identity, remaining shrouded in mystery. In addition, “My eyes are weakened with want” (Psalm 87:9). From what perspective do we interpret His eyes? If considering the eyes of His flesh through which He suffered, it is recorded He was not weakened by physical hunger during His Passion, since He was betrayed after the Passover meal. Alternatively, if we interpret His eyes as a metaphoric reference to His faithful disciples, to whom, not flesh and blood, but the heavenly Father revealed His essence—illustrated by Peter’s proclamation: “You are the Christ, the Son of the living God” (Matthew 16:16). When they witnessed Him being betrayed and encountering immense suffering, they saw Him not as they wished. Although He did not display His power and glory—remaining concealed in His mystery—He bore all as a fragile man, and in the experience of that calamity, their faith weakened as if their sustenance and Light had vanished.