THEOSISAugustine of Hippo
The title of the eighty-seventh Psalm presents a fresh topic for discourse: the terms utilized here, meant to address “Melech,” are not encountered elsewhere. We have already expressed our interpretation of the titles “Psalmus Cantici” and “Canticum Psalmi,” and the phrase “sons of Corea” is frequently repeated and often elucidated. However, the subsequent portion of this title is quite distinctive. The term ‘Melech’ can be rendered as ‘choir’ in Latin, aligning with the meaning of the Hebrew word ‘Melech.’ This passage anticipates the Lord's Passion. The apostle Peter remarks that Christ suffered for us, providing us with an example to follow in His footsteps (1 Peter 2:21). This interpretation signifies a response. Moreover, the apostle John states that just as Christ laid down His life for us, so we are to do for one another (1 John 3:16), which also illustrates the notion of a response. The term ‘choir’ signifies agreement, rooted in love: thus, someone who emulates the Lord's Passion and sacrifices their body without charity does not truly harmonize, and hence such acts are without merit (1 Corinthians 13:3). In music, the roles of Precentor and Succentor denote the lead singer and the one who follows, respectively; likewise, in this song of anguish, the chorus of martyrs advances with Christ toward the ultimate recognition in heaven. It is performed by the sons of Corea, those who replicate the Passion of Christ, as He was crucified on Calvary—interpreted from the Hebrew term “Cor” (Matthew 27:33).
Furthermore, Aman, an Israelite, is mentioned at the conclusion of this title. Aman is interpreted as ‘brother,’ for Christ privileges those who comprehend the mystery of His Cross and are not merely unashamed but earnestly boast of it, not lauding their own merits but expressing gratitude for His grace, that it may be said of each, "Behold, a true Israelite, in whom there is no deceit" (John 1:47), echoing the assertion about Israel itself being without deceit (Genesis 25:27).
O Lord God of my salvation, I have called out to You day and night (Psalm 86:1). Let us now perceive the voice of Christ prophesying before us, to which His choir must respond either by imitation or thanksgiving. "Let my prayer enter Your presence; incline Your ear to my call" (Psalm 87:2). For our Lord prayed not in divine form but as a humble servant, thereby partaking in suffering. He prayed during moments of prosperity, that is, by day, and amidst trials, which He experienced at night. The entry of prayer into God's presence denotes its acceptance, and His ear's inclination signifies compassionate acknowledgment; this is emphasized since God does not possess physical attributes like us. The verse, however, serves as a reiteration.
"For my soul is filled with trouble, and my life draws near to the grave" (Psalm 86:3). Are we to claim that the Soul of Christ was filled with evil, given that passion had influence solely over the body? The soul can feel distress independently of the body; however, the body cannot exist without the soul. Thus, could we not assert that the Soul of Christ bore the weight of humanity's troubles, though not succumbed to human sin? Another prophet declares that He bore our grief (Isaiah 53:4), and the Evangelist recounts, "He took with Him Peter and the two sons of Zebedee, and began to be sorrowful and deeply distressed," and the Lord Himself confesses, "My soul is exceedingly sorrowful, even to death" (Matthew 26:37-38). The composer of this Psalm, aware of this forthcoming anguish, portrays Him saying, "My soul is full of grief, and my life is near to hell." This conveys a similar sentiment to, "My soul is sorrowful unto death." Both phrases, "My soul mourns" and "My soul is full of grief," resonate closely, further echoed in the lament that He approaches the abyss. Such expressions of human frailty the Lord embraced through His own suffering in human form, choosing to do so out of mercy rather than compulsion, integrating Himself with His body, the Church—His faithful disciples. This was done so that if any should face sorrow amidst human trials, they may not think themselves estranged from His grace, but recognize that the body, akin to a choir following its conductor, learns from its Head that these afflictions are not sinful, but rather reflections of human frailty.
The apostle Paul, the principal member of this body, likewise expresses his own sorrows when he mentions the great anguish he experiences for his brethren in the flesh, who are Israelites. If we accept that our Lord grieved as well for them in the face of His Passion, wherein they bear the most grievous guilt, we would find no error in that. Ultimately, what our Savior proclaimed on the Cross, "Father, forgive them, for they do not know what they do," (Luke 23:34) finds resonance in this Psalm: "I am counted with those who go down to the pit" (Psalm 87:4)—among those who were unaware of their actions, perceiving Him as being dead, like any other man, subject to necessity and overpowered.
The term "pit" signifies profound anguish or hell. "I am like a man with no strength" (Psalm 86:5). Through these words, the identity of our Lord is unmistakably highlighted: who else is free among the dead but He who, though existing in the likeness of sinful flesh, remains sinless among sinners (Romans 8:3)? Hence, He alone possesses the ability to offer His soul and reclaim it, surrendering it not from necessity but at His volition; who revives His flesh, like a temple which was destroyed, fulfilling His purpose; who, when abandoned by all before His Passion, nonetheless affirms that His Father did not forsake Him (John 8:29). Yet His adversaries, whom He prayed for and who were unknowing of their actions, viewed Him as one deprived of assistance, like a downed and lifeless person.
However, He adds: "Whom You do not yet remember," highlighting the contrast between Christ and all others who have died. Although He was wounded and laid in the grave (Matthew 27:50, 60), those who understood not what they had done thought of Him as simply another deceased individual, yet to be recalled by God, else they would have awakened in resurrection. For this reason, the Scriptures refer to the dead as "sleeping," inviting us to envision them as destined to be awakened. Yet He, though wounded and resting in the tomb, arose on the third day, akin to a sparrow isolated upon a rooftop, positioned at the right hand of the Father in heaven, never to die again; death shall no longer reign over Him (Romans 6:9). Therefore, He is considerably distinguished from those whom God has not yet called to resurrection: the Head's previous path was secured for the Body's future.
It is further asserted that God’s remembrance is linked to His actions, implying that when He performs an act, then He remembers, while omitting action indicates forgetfulness; yet God is unchanging in His essence, thus cannot forget nor remember. People who do not recognize their actions view me as one without help, while I stand free among the dead; they see me as wounded while I dwell in the grave. Of those who thus judge me, it is stated that they have been cast away from Your hand—when I was rendered such, they separated themselves from Your protection; those who perceived me as powerless are bereft of Your support; as another Psalm asserts, "They have dug a pit for me, into which they themselves have fallen."
I prefer this interpretation to others speaking of being "removed from Your hand" with respect to those resting in the grave, who have yet to be remembered by God. The righteous among them, though not yet called to resurrection, may have their souls safely nestled in God’s hands (Wisdom 3:1), dwelling under the Most High's guardianship and their security, in the shadow of the Almighty. However, those cut off from God, who believed Christ severed from divine assistance, unjustifiably categorized Him among the wicked, who dared to execute Him.
"They placed me in the lowest pit" (Psalm 86:6), indicating the deepest anguish. This is also echoed in the Greek translations. What is the deepest pit but the most profound distress, beyond which there is nothing? Thus, it is articulated elsewhere: "You have brought me out of the pit of despair," signifying darkness and the shadow of death; in their ignorance, they placed Him there, mistakenly honoring Him. They were oblivious to Him whom none of this world’s rulers acknowledged (1 Corinthians 2:8).
The "shadow of death" could refer either to physical demise or to that of which it is written, "they walked in darkness and the shadow of death, the light shining upon them" (Isaiah 9:2)—for through faith they were led from darkness and death of sin into illumination and life. These sentiments echoed among those who perceived our Lord incorrectly; they did not recognize Him and erroneously equated Him with those He came to assist to save them from their own condition.
"Your wrath lies upon me" (Psalm 87:7) or, in different translations, "Your fury" or "Your anger." The Greek term used has had various interpretations, where σταθμὸς (origin of wrath), often translated to Latin as ira, stands contrasted in contexts where other terms are used. For there exists an inclination to regard indignation as more suitable than anger, as this connotation is less usually applied to men in common language. To say, "Your wrath is upon me," interprets the perception of those who know not the Lord of Glory (1 Corinthians 2:8), imagining the divine anger to have been roused upon Him—He whom they dared to crucify, rendered twice cursed, for as the Apostle states, "Christ has redeemed us from the curse of the law, becoming a curse for us, as it is written: 'Cursed is everyone who hangs on a tree'" (Galatians 3:13). To underscore His obedience, which reached the utmost humility, He declares, "He humbled Himself, becoming obedient to the point of death, even the death of the Cross" (Philippians 2:8). For this reason, He mentions in this Psalm, "All Your waves or billows have passed over me." In another Psalm, it states, "All Your suspensions and waves have washed over me"—such expressions elucidate how both concepts of threat and actual suffering stem from God's judgement; nonetheless, it states, "All have passed over me," while here, "You have brought upon me" signifies imminent suffering.
The pain passes when it does not reach an individual, akin to things looming above him; yet when he says “suspension,” he does not indicate that they faded away but rather that "You have brought them upon me," meaning that all foretold regarding His Passion has occurred in fulfillment of the prophecies.
"You have removed my acquaintances from me" (Psalm 86:8). If we interpret acquaintances as those He knew, we could mean all humanity, for who has He not known? Yet, He refers to those familiar with Him as much as they understood Him at that moment; that is, they knew Him as innocent but failed to recognize Him in divine essence. He was aware of the righteous whom He acknowledges as acquaintances, while He addresses the wicked as unknown, saying, "I do not know you" (Matthew 7:23). Further, "They have made me an abomination" could refer to those He called acquaintances, as they too recoiled at the nature of that death; however, it is more apt to refer to those described as His persecutors. His betrayal kept His disciples at distance. Perhaps we could contemplate an alternate meaning in “I cannot come out,” denoting His choice to withhold revelation of His identity, maintaining discretion about who He is, remaining concealed in His divine counsels.