THEOSISAugustine of Hippo
The title of this eighty-seventh Psalm introduces a new avenue for exploration: the phrase aimed at Melech is unique and does not appear elsewhere. We have previously offered interpretations regarding the meanings of Psalmus Cantici and Canticum Psalmi, with the phrase "sons of Corea" being consistently mentioned and frequently elucidated, but the latter part of this title is distinct. The term 'Melech' can be rendered in Latin as 'choir,' given that 'choir' aligns with the Hebrew understanding of the term. This scripture foreshadows the Passion of the Lord. The apostle Peter declares that Christ suffered for us, leaving us a model to follow in His footsteps (1 Peter 2:21). This encapsulates the essence of the response. Similarly, the apostle John states that as Christ laid down His life for us, we ought to do the same for our brothers (1 John 3:16), which is yet another example of this response. The choir symbolizes agreement grounded in love; thus, one who emulates the Lord's Passion by sacrificing their life without love does not genuinely participate in this choir, rendering their effort of little benefit (1 Corinthians 13:3). In musical terms, like the roles of Precentor and Succentor, this passion song depicts a chorus of martyrs following Christ to the culmination of heavenly glory. It is performed by the sons of Korea—those who reflect the Passion of Christ, just as Christ was crucified on Calvary, which is the meaning imbued in the Hebrew term Cor (Matthew 27:33). In a similar vein, the mention of Aman, an Israelite, draws attention towards an understanding of fraternity, implying that Christ considers as His brethren those who comprehend the mystery of His Cross and are unashamed to proclaim it, not for their own merit, but in gratitude for His grace. Consequently, it is said of them, "Behold a true Israelite, in whom there is no deceit" (John 1:47), echoing the Scripture that describes Israel as being devoid of deceit (Genesis 25:27).
"O Lord God of my salvation, I have cried out to You day and night" (Psalm 86:1). May we hear Christ's voice expressing His prophetic song before us, to which His choir must respond in imitation or gratitude. "May my prayer reach Your presence; incline Your ear to my call" (Psalm 87:2). Our Lord prayed not in divine form but as a servant; this itself constituted His suffering. He prayed during both prosperous moments, meaning the day, as well as in distress, which can be interpreted as the night. The acceptance of prayer into God's presence signifies His attentive reception, while the bending of His ear shows His compassionate listening; God possesses no physical attributes like ours. This passage serves, as is customary, as a repetition.
"My soul is filled with trouble; my life draws near to the grave" (Psalm 86:3). Can we truly speak of the soul of Christ being filled with evil, given that passion only had the power to affect His body? The soul can experience anguish independent of the body, but the body cannot survive without the soul. Hence, we can assert that the soul of Christ bore the afflictions of humanity, albeit not the sins of individuals. Another prophet remarked that He carried our griefs (Isaiah 53:4), and the Evangelist remarks that He took Peter and the two sons of Zebedee with Him to pray, and He became sorrowful to the depths, saying, "My soul is overwhelmed with sorrow even to the point of death" (Matthew 26:37-38). The prophet who wrote this Psalm foresaw these events, articulating, "My soul is filled with trouble; my life approaches the grave" to express the same sentiments in varied terms as, "My soul is troubled with grief." The declarations, "My soul is troubled" resonate with, "My soul is filled with trouble," culminating in, "to the grave my life draws near." Our Lord assumed these human weaknesses through His divine will, embracing human suffering not out of necessity but as an act of merciful love, thereby transforming His body, represented by the Church—with Christ as its head—into a source of hope for His faithful followers during human trials. That way, if any of His disciples experience sorrow, they might not presume that they stand apart from His grace; rather, as a choir aligns itself behind its conductor, they will realize that such grief is part of the human condition, not a sign of sin. The apostle Paul, a prominent member of this body, acknowledged his own sorrows, expressing his deep anguish and unending sorrow for his fellow Israelites. Furthermore, if we accept that our Lord grieved for them as He faced His Passion—with their subsequent suffering ahead—it would not be out of place. Ultimately, His words on the Cross, "Father, forgive them, for they do not know what they do" (Luke 23:34), find resonance here: "I am counted among those who go down to the pit" (Psalm 87:4). Those oblivious to their actions believed His demise equated to that of other men, subject to scarcity and sorrow. The term "pit" denotes profound grief or hell. "I am like one without strength" (Psalm 86:5). In these words, the essence of our Lord comes into view; for who else is truly free among the dead but He who, while in the likeness of sinful flesh, remains without sin? (Romans 8:3). Thus, being free among the dead, He possessed the strength to lay down His life and take it back again; no one could seize it from Him, for He willingly exercised such authority. He resurrected His own body, the Temple they had destroyed, as per His own volition. When all abandoned Him on the cusp of His Passion, He was not left alone, affirming that His Father never forsook Him (John 8:29). Yet, His adversaries, who remained ignorant of His intentions, found themselves powerless—destitute and buried. He states, "Whom You do not remember," reflecting the separation between Christ and the rest of the dead. Though He was wounded and lay in the grave (Matthew 27:50, 60), those who failed to recognize Him—who He was—taken for just another victim of death, failed to consider that His awaited resurrection remained unfulfilled until the appointed hour.
"In the lowest pit" (Psalm 86:6) indicates the utmost depth of sorrow—deeper than any conceivable anguish. This is echoed in another Psalm: "You have drawn me from the depths of despair." Within darkness and the shadows of death, they sought to contain Him without knowing whom they actually imprisoned; they failed to recognize the One whom none of the world’s rulers comprehended (1 Corinthians 2:8). The phrase "the shadow of death" may refer to either physical mortality or the darkness in which people exist without divine light (Isaiah 9:2). These misguided souls, who saw the Lord as no more than another to be counted among the dead, acted unknowingly, allowing their ignorance to bury them among those whom He came to redeem.
"Your rage lies upon me" (Psalm 87:7)—or, as translated in some versions, "Your wrath" or "Your indignation"—with the word being interpreted variously across translations. Translators have been unanimous in rendering certain terms as 'anger,' though 'indignation' might be a more suitable term, as it bears a connotation less associated with human notions of rage than others. The essence of this expression—"Your wrath lies upon me"—resonates with the faith of those who do not recognize the Lord of Glory, who believed that divine anger had manifested upon Him as they dared to put Him to death—the most disgraceful death of all, that of crucifixion. Thus, the apostle Paul asserts, "Christ redeemed us from the curse of the Law by becoming a curse for us" (Galatians 3:13), exemplifying His obedience through ultimate humility. The Psalm continues, "All Your waves and billows You have brought upon me," illustrating the gravity of His suffering, repeating: "All Your suspensions and waves have overflowed me." Here, "waves" convey immediate suffering, while "suspension" refers to an impending threat—both stemming from divine judgment, hinting at the totality of what He underwent. In this particular moment, it is asserted, "You have brought all upon me," which signifies that all prophetic sufferings of His Passion were coming to fruition.
"You have removed my friends from me" (Psalm 86:8). This would imply those whom He recognized, thereby suggesting all people; after all, who could one not know? Yet, He refers to those familiar to Him, understood through their acknowledgment of His innocence, albeit under the guise of mere humanity, without recognizing His divinity. He might address the righteous as companions, while stealthily regarding the wicked as unknown, expressing their fate that culminates in His departure from them. "They have made me despicable in their sight," pertains especially to His persecutors, who recoiled at His death’s humiliation. Was this not witnessed when His disciples faltered while He was tried? (Matthew 26:56). Alternatively, could the phrase, "I cannot come forth," signify His concealment, hidden within His divine counsel? Thus follows: "My eyes grow dim with longing" (Psalm 87:9). What eyes does He refer to here? If the eyes of the flesh were intended, they were never diminished by hunger during His Passion, occurring after the Last Supper. If referring instead to spiritual insight, how could those eyes weaken when they possessed an eternal light? His eyes metaphorically denote the members of His body—the apostles—those who were bestowed revelation not through worldly knowledge but by divine insight, as illustrated when Peter declared, "You are the Christ, the Son of the living God" (Matthew 16:16). Witnessing His betrayal and torment, they failed to recognize Him as they hoped, since He did not manifest His glory but endured in silence akin to a man in distress. They felt bereft of sustenance as if their Light was extinguished.
He continues: "And I call upon You." Indeed, He did so profoundly upon the Cross. But the next line—"All day long I extend my hands to You"—invites scrutiny about its implications. If interpreted to reference the Cross, how might this be reconciled with "the whole day"? Was He not positioned on the Cross only in daylight? However, if it refers to the daylight only, then portions of that day would have elapsed during His crucifixion. If viewing "day" as a term of duration, particularly since it is feminine in Latin, yet neutral in Greek, this prompts further questions: How might it reference the entire duration, seeing He did not extend His arms there even for a complete day? Furthermore, if we explore a biblical perspective where the "whole" is sometimes understood as "part," this creates further ambiguity. The Isaiah passage states: "The Son of Man will be three days and three nights in the heart of the earth" (Matthew 12:40), which reiterates the importance of discerning between whole and part. Yet, if the crucifixion is indeed not the focus here, could it refer to His prayer activities that span across His life, even prior to the crucifixion moment? Nonetheless, while recounting His work to glorify the Father, He always put forth His labor unrestrictedly.