THEOSISAugustine of Hippo
The title of the eighty-seventh Psalm presents a fresh topic for contemplation: the terms found herein, directed at Melech, are unique to this context. Our previous discussion has touched upon the implications of Psalmus Cantici and Canticum Psalmi, while the phrase "sons of Corea" recurs frequently and is often clarified; however, the additional terms in this title are atypical. The term 'Melech' can be interpreted in Latin as 'choir,' aligning with the Hebrew meaning. This passage foretells the suffering of the Lord. The apostle Peter states that "Christ suffered for us, leaving us an example, that we should follow His steps" (1 Peter 2:21). This encapsulates the essence of answering. Likewise, the apostle John conveys, "As Christ laid down his life for us, so we must lay down our lives for the brethren" (1 John 3:16), further echoing this theme of response. The choir symbolizes concord, which is rooted in love; therefore, one who mimics the Passion of the Lord by sacrificing his body without love does not truly respond in chorus, rendering such an act of little benefit (1 Corinthians 13:3).
Additionally, in Latin liturgical terms, the Precentor and Succentor designate the singer of the initial part and the one who follows, respectively. This mirrors the passion song where a chorus of martyrs follows Christ to the culmination of glory in heaven. It is performed by the sons of Corea, exemplifying those who imitate the Passion of Christ. Just as Christ endured crucifixion at Calvary (the etymology of Cor in Hebrew), so is Aman, the Israelite, understood in the context of this title. The name Aman can also signify 'brother,' for Christ considers as His brethren those who grasp the mystery of His Cross and are unashamed to exalt it, not attributing merit to themselves but grateful for His grace, such that it may be declared of them, "Behold, an Israelite in whom there is no guile" (John 1:47), recalling the scriptural testament that Israel possessed no guile (Genesis 25:27).
"O Lord God of my salvation, I have cried before Thee day and night" (Psalm 86:1). Let us now hear Christ’s prophetic voice resounding before us, to which His own choir must reply, whether in imitation or in thanksgiving: "O let my prayer enter into Thy presence, incline Thy ear to my call" (Psalm 87:2). Our Lord prayed not in His divine form but as a servant; thus, He also met suffering. He prayed in times of prosperity, meaning daytime, and in moments of distress, presumably nighttime. The metaphorical entry of prayer into God’s presence signifies its acceptance, while the inclination of His ear represents His compassionate response; God does not possess physical form as we do. Yet, this notion often depicts a sense of repetition.
"My soul is filled with evil, and my life draweth nigh unto Gehenna" (Psalm 86:3). Are we justified in speaking of Christ’s soul being filled with evil when the agony of His Passion held sway only over His body? The soul can indeed experience anguish independently of the body, yet the body cannot persist without the soul. So, we may assert that Christ’s soul was laden with the afflictions of humanity, though not with human sin. Another prophet proclaims of Him, "He grieved for us" (Isaiah 53:4), and the Evangelist recounts, "He took with Him Peter and the two sons of Zebedee, and began to grieve, and very grievously" (Matthew 26:37-38). The prophet who penned this psalm foresaw such events, articulating, "My soul is full of wickedness, and my life draweth nigh unto hell." The statements, "My soul mourneth," are akin to "My soul is full of wickedness," as they reflect intense sorrow, extending to the brink of death.
Our Lord appropriated human frailty, taking upon Himself the suffering of human flesh and the death stemming from it—not through a necessity of His being but from the voluntary act of His mercy, transforming it into Himself. His body, which is the Church (of which He is the Head) with His faithful disciples as its members, is such that if any among them faced despair amidst human trials, they would not assume separation from His grace. The body serves as a choir following its Leader, learning from the Head that these tribulations are not sins, but rather manifestations of human fragility.
We learn about the apostle Paul, a foremost member of this body, who acknowledged his soul's burden of afflictions, stating that he felt "great heaviness and continual sorrow in [his] heart for [his] brethren in the flesh, who were Israelites." It seems reasonable to also assert that our Lord grieved for them as well, especially anticipating the most grievous guilt they would incur at the time of His Passion. Ultimately, what our Savior proclaimed on the Cross—"Father, forgive them, for they know not what they do" (Luke 23:34)—is captured in this Psalm: "I am counted among those who go down into the pit" (Psalm 87:4) by those who remained unaware of their actions, believing Him to be dead like any other man, subject to demise and its accompanying terror. The term 'pit' embodies depths of sorrow or hell, for He was a man abandoned, devoid of aid.
"Free among the dead" (Psalm 86:5). These words distinctly reveal our Lord's identity; for who is truly free among the dead except He who, although appearing in the likeness of sinful flesh, is without sin among sinners (Romans 8:3)? Therefore, He is free among the dead, possessing sovereign power to give and reclaim His soul; no one could take it from Him as He offered it willingly, capable of resurrecting His flesh as He declared concerning the temple they would destroy. When all abandoned Him on the eve of His Passion, He was not left deserted, for He testified that His Father had not forsaken Him (John 8:29), though His adversaries, for whom He prayed without knowledge of their actions, treated Him as one without assistance, exhibiting wounds and lying in the grave. Yet, He adds: "Whom ye do not yet remember," highlighting His distinction from others deemed dead. Despite His wounds and death, lying in the grave (Matthew 27:50, 60), those who were ignorant of His identity regarded Him as akin to others who had perished from wounds and are asleep in the grave—a state of existence where remembrance of God had not occurred, indicative of those whose resurrection has not yet come. Scripture refers to the dead as sleeping since it seeks to convey the expectation of awakening—signifying a rise again. He, however, who was wounded and laid in the tomb awakened on the third day, becoming as a solitary sparrow upon the roof—symbolically at the right hand of His Father in heaven—never again to succumb to death, which shall henceforth hold no sway over Him (Romans 6:9). This sets Him apart from those whom God had yet to acknowledge for resurrection, for what was to transpire beforehand in the Head awaited fulfillment in the Body at the culmination of time.
It is further stated that God 'remembers' in the context of action and 'forgets' when there is none. God cannot forget, being unchangeable, nor can He remember, as He never forgets. Thus, those who are unaware of their actions perceive me as a man without help whilst I remain free among the dead; they see me as wounded, lying in the grave. Regarding the very individuals who label me thus, it is further noted that they have been cast away from Thy hand; their belief in my helplessness indicates their own estrangement from Your power. For, as another psalm asserts, "they have dug a pit before me, and themselves have fallen into the midst of it."
"They put Me in the lowest pit" (Psalm 86:6)—this refers to the deepest pit. What, then, is the lowest pit but the depths of anguish, deeper than which there is none? As articulated in another psalm, "Thou hast brought me up out of the ditch of misery." In a place of darkness and under the shadow of death, not understanding their actions, they placed Him there, thus ironically honoring Him, remaining ignorant of Him whom none among the rulers of this world knew (1 Corinthians 2:8). The 'shadow of death' may refer to the body’s death or to that darkness through which they walked with no light, as prophesied—evidence that those brought forth from darkness and the shadow of death possessed faith.
"Thy indignation lies upon Me" (Psalm 87:7), or as some versions state, "Thy wrath" or alternatively "Thy fury." The Greek term θυμὸς has been interpreted in various ways. Where the Greek versions denote ὀργὴ, translators have uniformly rendered it as ira in Latin, but many express hesitance to translate θυμὸς as ira, despite several writer's usage of it from Greek philosophy in Latin translations. However, to minimize this further, I find "indignation" preferable to "rage," as the latter term carries connotations less applicable in common usage. What could "Thy wrath is upon me" imply except the misguided belief of those who know not the Lord of Glory (1 Corinthians 2:8), who thought that God’s wrath not only arose but descended upon Him whom they dared to execute, considering this death the most disgraceful—namely crucifixion. Hence, the apostle remarks, "Christ hath redeemed us from the curse of the law, having become a curse for us, for it is written, 'Cursed is every one that hangeth on a tree'" (Galatians 3:13). Thus, wishing to commend His obedience to the utmost degree of humility, He states, "He humbled Himself, and became obedient even unto death—the death of the cross" (Philippians 2:8). The psalm reflects this intention: "Thou hast brought upon Me all Thy hangings, or waves, or stirrings." In another psalm, it is stated, "All your suspensions and waves have passed over me"; yet, the Greek expresses διῆλθον opposed to εἰσῆλθον. Here we interpret 'suspension' as a threat and 'wave' as actual suffering—both inflicted within the divine judgment. The distinction is drawn that while some calamities may pass, here we have "Thou hast brought them upon Me," indicating the totality of what was to come, manifesting in prophecy.
"Thou hast removed My acquaintance from Me" (Psalm 86:8). Should we interpret acquaintanceship as encompassing all humanity, then who would He not know? Yet, He refers to those who were familiar with Him as far as their perception allowed at that time, acknowledging them as innocent even while merely viewing Him as a man rather than as God. He could call the righteous familiar even as He labels the wicked unknown and warns, "I know you not" (Matthew 7:23).
Regarding, "And they have made Me an abomination to themselves," one could interpret this as referencing those He had previously known, who likewise recoiled at the nature of His execution; it seems more fitting to regard it as pertinent to His persecutors. "I was betrayed and did not come out." Was it not because His disciples remained outside while He was tested within? (Matthew 26:56). Or could the deeper implication be that "I cannot come out" suggests a concealment of His true self, an unwillingness to reveal His identity? This follows to "My eyes are weakened with want" (Psalm 87:9). What aspect of the eyes warrants comprehension here?