THEOSISAugustine of Hippo
The title of this seventy-seventh Psalm introduces a distinct theme for exploration. The term occurring within, which pertains to ‘Melech,’ is unique to this context. We have previously discussed the interpretation of the expressions Psalmus Cantici and Canticum Psalmi, while the phrase ‘sons of Corea’ is frequently reiterated and often elucidated. Yet, the subsequent part of this title presents something not commonly seen. The term ‘Melech’ can be rendered in Latin as ‘choir,’ given that the essence of the Hebrew term ‘Melech’ is akin to ‘choir.’ This Psalm anticipates the Passion of the Savior. The Apostle Peter remarks, “for Christ also suffered for us, leaving us an example, that we should follow His steps” (1 Peter 2:21). This reflects the essence of responding in devotion. The Apostle John also states, “as Christ laid down his life for us, so we ought to lay down our lives for the brethren” (1 John 3:16), which aligns with the same theme of response. The aspect of the choir denotes agreement grounded in love. Thus, he who, by emulating the Lord's Passion, offers his body to be burned, devoid of love, does not participate in this chorus, and thus his actions yield no benefit (1 Corinthians 13:3). Moreover, akin to how in music the roles of Precentor and Succentor are designated to lead and follow, so too here, the choir of martyrs follows Christ to the fulfillment of their heavenly reward. It is sung by the sons of Corea, that is, the followers of the Lord’s Passion; as Christ suffered on Calvary, which resonates with the meaning of the Hebrew word Cor (Matthew 27:33). Similarly, Aman, referring to the Israelite seen at the end of this title, implies his brotherhood; for Christ delights in making His followers those who comprehend the mystery of His Cross, proudly embracing it without shame, expressing gratitude for His grace. Thus it is that it can be proclaimed, “Behold a true Israelite, in whom there is no guile,” like the Scripture states about Israel itself being without deceit (Genesis 25:27).
“O Lord God of my salvation, I have cried out to You day and night” (Psalm 86:1). Let us hear Christ's voice singing forth in prophetic expression, to which His own choir must respond either through imitation or thanksgiving. “Let my prayer come before You; incline Your ear to my cry” (Psalm 87:2). For our Lord also prayed, not in the form of God but as a servant; in that He endured suffering. He prayed during both thriving days and in times of distress, which can be understood as nights. The entering of prayer into God's presence signifies its acceptance; His inclining of the ear illustrates His compassionate response, for God lacks physical attributes akin to ours. However, this passage may seem repetitive.
“For my soul is full of troubles, and my life draws near to the grave” (Psalm 86:3). Can we rightfully speak of the Soul of Christ as filled with troubles, since passion only affected His body? The soul experiences anguish independently of the body, while without the soul, the body cannot exist. We might say that the Soul of Christ bore the sufferings of humanity, though not human sins themselves. Another prophet states, “surely He has borne our griefs” (Isaiah 53:4), and the Evangelist notes how Christ “took with Him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy” (Matthew 26:37). Our Lord declared, “My soul is exceedingly sorrowful, even unto death” (Matthew 26:38). The prophet envisioning this moment articulates the Lord’s distress by declaring, “My soul is full of troubles and my life draws near to the grave.” The sentiments of sorrow intertwined with mortality echo “My soul mourns,” paralleling both “My soul is full of troubles” and “my life draws near to the grave.” These experiences of human frailty were embraced by our Lord, assuming the vulnerability and mortality of humanity willingly, driven by His mercy to transform creation. His body, which is the Church—where He has chosen to be the Head—comprises His faithful disciples. This is so that should any member experience sorrow amidst human trials, they may not believe themselves distant from His grace. Like a choir following its leader, they learn from Him that such trials are not sins but rather manifestations of human frailty. We read of the Apostle Paul, a significant member of this body, confessing deep sorrow for his own brethren, saying that “I have great heaviness and continual sorrow in my heart for my brethren, my kinsmen according to the flesh” (Romans 9:2). We may also assert that our Lord grieved for them in anticipation of the suffering they would encounter at His Passion, through which they will incur the gravest of sins. Ultimately, what our Savior proclaimed from the Cross, “Father, forgive them, for they know not what they do” (Luke 23:34), is articulated in this Psalm as, “I am counted with those who go down into the pit” (Psalm 87:4). This pertains to those who acted out of ignorance, mistaking His death for a surrender like that of mere mortals, in need and defeat. The term pit signifies profound suffering or death, hence “I am like a man who has no strength” (Psalm 86:5).
These words clearly illustrate our Lord's identity, for who else could be free among the dead if not He, who—though resembling sinful flesh—stood alone among sinners, untouched by sin (Romans 8:3)? Indeed, He alone among the dead held the power to offer His life and reclaim it, for no one could take it from Him; He chose to lay it down willingly. He could revitalize His body, likened to the temple they destroyed, by His own authority. Despite all forsaking Him during His Passion, He was not abandoned, for as He asserted, His Father did not forsake Him (John 8:29); however, His adversaries, for whom He prayed yet who remained unaware of their actions, regarded Him as helpless, wounded, and laid in the grave. Hence He states, “whom You do not yet remember,” distinguishing Himself from the rest of the deceased. Although He was wounded and lay in the grave (Matthew 27:50-60), those who failed to recognize Him and His true identity deemed Him no different than others who succumbed to wounds and sleep in corruption, ignorant, as the time of resurrection had not arrived for them. This is why scripture refers to the dead as sleeping, indicating their destined awakening and return to life. Yet He, who was wounded and dormant in the tomb, arose on the third day, akin to a sparrow perched alone on the rooftop, symbolizing His ascension to the right hand of the Father in heaven: death shall have no more dominion over Him (Romans 6:9). Thus, He stands fundamentally apart from those whom God has yet to call to resurrection, as the precedent laid in the Head is reserved for the Body to realize fully in the end.
It is remarked that God remembers when He acts, and neglects when He does not, yet God, being unchanging, neither forgets nor remembers in a human sense. Those who fail to recognize their actions dismiss me as a man without aid, while I stand free amongst the dead, perceived by these lost souls as wounded and entombed. Yet of those who speak of me thus, it is declared that they have receded from Your hand; that is, their misleading perceptions and their belief in my helplessness separate them from Your assistance. As another Psalm indicates, “they have dug a pit before me, and fallen into the midst of it themselves.”
“They placed me in the lowest pit” (Psalm 86:6), the most profound abyss, thereby conveying the extent of His anguish. The depths of despair are deeper than any other suffering. This notion echoes in another Psalm, which speaks of liberation from the dungeon of despair. In a state of darkness and the shadow of death, they placed Him there, unwittingly honoring Him; they did not comprehend Him, the one whom none of the rulers of this world knew (1 Corinthians 2:8). Whether the shadow of death refers to physical demise or the spiritual darkness that befalls those who have strayed from God, it suggests that while they dwelled in darkness and the shadow of death, the light illuminated their path, drawing them from sin and despair into the radiance of life. Many who misjudged our Lord, failing to recognize Him, were counted among those He came to uplift, misled by their ignorance.
“Your wrath lies upon me” (Psalm 87:7). The terms ‘indignation’ and ‘wrath’ along with ‘fury’ have all been used in different translations. The Greek terms have various interpretations; while some may choose to equate ‘orge’ with anger, the term ‘thumos’ raises some debate, as it is not commonly regarded in the same manner as human anger. Should we interpret ‘ Your wrath upon me’ as indicative of the misbelief held by those ignorant of the Lord of Glory (1 Corinthians 2:8), who thought that God's wrath had not only ignited but had been unleashed upon Him, to the extent of enduring the most shameful death—the death of the cross? From this, the Apostle proclaims, “Christ has redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangs on a tree” (Galatians 3:13). Therefore, wishing to highlight His obedience through profound humility, He declared, “He humbled Himself and became obedient unto death, even the death of the cross” (Philippians 2:8). In this Psalm as well, it is stated, “and all Your waves have gone over me.”
The Scripture bears out that He expressed, “All Your waves and billows have gone over me,” illustrating an overwhelming flood—wherein God’s judgment meted out both trials and afflictions. Yet, His declaration of suffering is one that asserts that all had been imposed on Him. In moments of hardship that seem to pass yet remain in prophecies awaiting fulfillment, He states His familiarity with abandonment, “You have removed my acquaintances from me” (Psalm 86:8). When reflecting on acquaintances, they refer to all men, as He knew no one fully. Yet, He refers here to those who knew Him at least in part, seeing Him as innocent, though they only regarded Him as a mere man. Though righteous individuals were known as close to Him, the wicked remained unknown, to whom He shall ultimately declare, “I never knew you” (Matthew 7:23).
Furthermore, it is said, “they have made Me an abomination” possibly referring to those once familiar with Him who recoiled from His unjust death. More appropriately, He may refer to His persecutors. “I was betrayed and didn’t come forth” can signify His disciples who were absent while He faced injustice (Matthew 26:56). Alternatively, these words may hint at the hidden wisdom of His being, where He concealed His true nature and did not manifest Himself fully. In turn, it follows, “My eyes grow dim with grief” (Psalm 87:9). To interpret which eyes are weak is challenging. If taken to mean His physical eyes, we find that there is no account of Him suffering physical hunger during the Passion, since He was betrayed after the Last Supper and crucified on the same day. Yet if we consider the inward eyes, we ask how they could dim with want, for they were perpetually illuminated by divine truth. Thus, these refer to the beloved Apostles—the eyes of His body—who, when apprehended by His betrayal and tribulations, perceived Him lacking in glory and strength, believing Him still hidden in mystery and enduring trials. They experienced a sense of desolation when they saw Him suffering, analogous to losing their sustenance and divine Light.