THEOSISAugustine of Hippo
The title of this eighty-seventh Psalm invites us to explore a fresh topic: the words that refer to Melech, which are not found elsewhere. We have previously discussed our interpretation of the titles Psalmus Cantici and Canticum Psalmi, and the phrase "sons of Corea" appears frequently in our explanations. However, the latter part of this title is rather unique. The term "Melech" can be rendered in Latin as "choir," aligning with its Hebrew meaning. This Psalm prophesies the Passion of the Lord. The apostle Peter notes that Christ suffered for us, providing an example for us to follow (1 Peter 2:21). This illustrates what it means to respond. The apostle John affirms that just as Christ laid down His life for us, we must also be willing to lay down our lives for our brothers (1 John 3:16), which is another form of response. The chorus here signifies unity in love, indicating that one who emulates the Passion of the Lord and offers their body to be burned, without love, fails to truly participate in this chorus, rendering their sacrifice fruitless (1 Corinthians 13:3). Moreover, similar to how musical terms like Precentor and Succentor are used to describe singers taking turns, in this Passion hymn, the chorus of martyrs follows Christ to the final victory of heaven. This song is performed by the sons of Corea, signifying those who imitate Christ's Passion; just as Christ was crucified at Calvary, as indicated by the Hebrew term Cor (Matthew 27:33). Likewise, Aman, the Israelite, represents the words at the conclusion of this title, as Aman implies 'brother.' Christ delights in making those who grasp the mystery of His Cross His brethren, not merely unashamed of it, but rejoicing in His grace, so that it might be said of each, "Behold, a true Israelite in whom there is no deceit" (John 1:47), mirroring the Scriptures that describe Israel as free of deceit (Genesis 25:27).
O Lord God of my salvation, I have cried before Thee day and night (Psalm 86:1). Let us now hear the voice of Christ foretelling events that His own choir must respond to, either through imitation or thanksgiving. "Let my prayer enter into Thy presence; incline Thy ear to my call" (Psalm 87:2). The Lord also prayed, not in His divine form, but in the form of a servant, enduring suffering. He prayed during times of prosperity—represented by day—and during calamities, symbolized by night. The entry of prayer before God signifies its acceptance; the inclining of His ear denotes His compassionate listening, for God does not have physical members as we do. This passage, however, bears an essence of repetition.
"For my soul is filled with evil, and my life draweth nigh unto Gehenna" (Psalm 86:3). Do we venture to speak of Christ's soul as being laden with evil when suffering impacted only His body? The soul can indeed feel pain independently of the body, yet the body cannot exist without the soul. Thus, it is reasonable to state that the Soul of Christ was full of humanity's afflictions, though not tainted by human sins. Another prophet declares that He bore our griefs (Isaiah 53:4), and the Evangelist notes that He became troubled alongside Peter and the sons of Zebedee, even saying, "My soul is grieved even to death" (Matthew 26:37-38). The psalmist, foresighted, articulates this reality: "My soul is full of wickedness, and my life draws near to hell." The similarities in expression—"my soul mourneth" and "my soul is full of wickedness"—evoke how His vital essence is sorrowful, leading to death. Our Lord embraced these aspects of human frailty, not through necessity, but by His own merciful volition, to unite with His body, the Church and its faithful disciples. This way, should any member of His body encounter sorrow amidst human trials, they ought not fear separation from His grace. Rather, as a choir follows its leader, they learn that such suffering is not sin, but evidence of human frailty. The apostle Paul offers a testament to this when he expresses his sorrow over the plight of his fellow Israelites. Should we assert that our Lord also mourned for them during His Passion, as they would confront profound guilt, we would not be mistaken. Ultimately, our Savior’s words on the Cross—"Father, forgive them, for they know not what they do" (Luke 23:34)—are echoed in this Psalm: "I am counted among those who go down into the pit" (Psalm 87:4); this is a reference to those who, unaware, presumed Him to be like all men, subject to need and thus conquered by it. The term "pit" signifies the depths of despair or hell. "I was a man who had no help."
"Free among the dead" (Psalm 86:5). These words manifest the Person of our Lord distinctly; for who is truly free among the dead except He who, though resembling sinful flesh, remains sinless among sinners (Romans 8:3)? Thus, He is free among the dead, possessing the authority to lay down His life and take it back again. No one could seize it from Him; He willingly surrendered it, capable of reviving His body as the temple they destroyed as per His command. When all forsook Him before His Passion, He was not truly alone, for He affirms that His Father never abandoned Him (John 8:29). Yet, His enemies, those for whom He prayed, remained unaware of their wrongdoing, considered themselves helpless, lying in the grave. He remarks, "Whom you do not yet remember," which implies a key distinction between Christ and all others who have died. While He was wounded and lain in the tomb (Matthew 27:50, 60), those ignorant of Him did not regard Him differently from the rest who passed into the grave, who were yet to recall God—meaning that their resurrection had not arrived. The Scriptures depict the dead as sleeping, signifying their anticipated awakening. But He, having been wounded and lying in the tomb, arose on the third day and is likened to a sparrow perched alone on a rooftop—at the right hand of His Father in heaven. Death shall no longer have dominion over Him (Romans 6:9). Thus, He is vastly distinct from those whom God has yet to remember for resurrection; for what was to happen first in the Head is reserved for the Body at the end. It is said that God remembers when He acts and forgets in the absence of action; yet, God neither forgets, for He remains unchanged, nor does He recall, for He cannot forget. Those who know not what they are doing view Him as a man without help, while He is indeed free among the dead; they regard Him as someone who has succumbed and remains encased in the grave. Regarding the very men who speak of Him in such a manner, it is further stated that they have been removed from Thy hand; when they fashioned Him thus, they distanced themselves from the divine grip. They, who believed Him to be helpless, find themselves without the assistance of Thy hand. Indeed, another Psalm articulates, "They have dug a pit before me, and have fallen into it themselves."
"They put Me in the lowest pit" (Psalm 86:6)—that is, the deepest abyss. This is how it is rendered in Greek. What can the lowest pit signify if not the greatest sorrow, surpassing any depths? In another psalm, it is noted: "Thou hast brought me also out of the ditch of misery," situated in darkness and under the shadow of death. Unaware of their actions, they entreated Him there, giving Him honor despite their ignorance of Him, of whom none of the rulers of this world were privy (1 Corinthians 2:8). In contemplating the shadow of death, it isn't entirely clear whether it pertains to physical demise or to the state of those who tread in spiritual darkness, who exist in the land of shadow where light has yet to be revealed (Isaiah 9:2)—for by faith, they were summoned from darkness and death into light and life. Such were those who misidentified our Lord, who, ignorant of their transgressions, deemed Him akin to those He aimed to save.
"Thy indignation lies upon Me" (Psalm 87:7) or, as various copies articulate, "Thy wrath" or "Thy fury," depending on different translations of the Greek term θυμὸς, which has multiple interpretations. Where Greek manuscripts convey ὀργὴ, translators have universally opted for the Latin term ira; yet, when presented with θυμὸς, many debate translating it as ira. I shall refrain from further discussion on this; however, if I were to suggest an alternative word, I would find "indignation" more fitting than "rage," as its usage in Latin does not conventionally apply to humanity. What does it convey when stating, "Thy wrath is upon me," except the beliefs of those who know not the Lord of Glory? (1 Corinthians 2:8) They thought that the wrath of God had not only been incited but had also descended upon Him whom they dared to crucify, and did so contemptibly, regarding even His death on the Cross as the epitome of disgrace. Thus, the Apostle affirms: "Christ has redeemed us from the curse of the law, having become a curse for us; for it is written, 'Cursed is everyone who hangs on a tree'" (Galatians 3:13). To emphasize His obedience, which He exhibited amid ultimate humility, it is said: "He humbled Himself and became obedient to the point of death, even the death of the Cross" (Philippians 2:8). For this reason, in this Psalm, He articulates, "All Thy waves, or as some interpret, stirrings, Thou hast brought upon Me." Another psalm conveys: "All Thy afflictions and disturbances have surged over me" or, as others adeptly translate, "have passed over me." The Greek text indicates διῆλθον, not εἰσῆλθον; hence, the varying expressions of waves and afflictions possess distinct meanings. In this passage, we interpret affliction as a foreboding and waves as an immediate suffering; both arise from divine judgment. In the previous reference, it states, "All things have passed over me," while here, "Thou hast brought all things upon Me." Evil subsides when it does not directly impact someone, akin to circumstances that hover above them, or when it touches them metaphorically like waves. Yet when He mentions the term "affliction," it indicates "Thou hast brought them upon Me," signifying that all foretold aspects of His Passion are being fulfilled.