Psalm 88 (87):5Meaning & Commentary from the Church Fathers

The title of the eighty-seventh Psalm introduces a fresh topic for exploration: the unique phrase found here, referring to Melech, has no parallels elsewhere. We have already shared our interpretation of the titles "Psalm of Song" and "Song of the Psalm," and the recurring phrase "sons of Korah" is frequently elaborated upon, but this title's subsequent reference to Melech is uncommon. In Latin, 'Melech' can be interpreted as 'choir'; the Hebrew term 'Melech' encompasses this meaning. The Passion of the Lord is foreshadowed here. The Apostle Peter states that Christ suffered for us, leaving us an example to follow in His footsteps (1 Peter 2:21), illustrating the concept of responding in a manner consistent with His suffering. Likewise, the Apostle John writes that just as Christ laid down His life for us, we are called to do the same for our fellow believers (1 John 3:16). However, true concord, which is rooted in charity, is essential; thus, one who mimics the Lord's Passion through self-sacrifice but lacks charity finds no benefit, as noted in 1 Corinthians 13:3.

Furthermore, in the context of music, the roles of Precentor and Succentor define the lead singer and the follower. Similarly, in this psalm of suffering, the chorus of martyrs precedes Christ to the heavenly triumph. It is sung by the sons of Korah, symbolizing those who emulate Christ's Passion, as demonstrated when Christ was crucified at Calvary, the Hebrew translation of which conveys the essence of "Kor" (Matthew 27:33). The reference to Aman, understood as "his brother," signifies that Christ regards as His brethren those who comprehend the mystery of His Cross, who do not shy away from it but proudly acknowledge it, expressing gratitude for His grace, so that it may be said of them, "Behold a true Israelite, in whom there is no guile" (John 1:47), reminiscent of the Scripture's description of Israel as innocent (Genesis 25:27).

O Lord God of my salvation, I have cried out to You day and night (Psalm 86:1). Let us listen to the voice of Christ, who prophecies before us while His own choir must echo back, whether in imitation or gratitude. May my plea enter Your presence; incline Your ear to my cry (Psalm 87:2). For our Lord prayed not in His divine form but as a servant, enduring suffering in this manner. He prayed both during fortunate times and in trials, suggesting a separation between day and night. The ascension of prayer to God signifies its acceptance, while the attunement of His ear represents His merciful response, as God does not have physical attributes akin to ours. Yet, the subsequent repetition aligns with customary practices.

For my soul is filled with calamity, and my life draws near to the grave (Psalm 86:3). Can we assert that the soul of Christ, faced with suffering, was filled with evil when such affliction had dominion only over His body? Thus, the soul may experience anguish independently of the flesh, yet the body cannot exist without the soul. Should we not propose that the soul of Christ experienced the collective misfortunes of humanity, though not its actual sins? Another prophet notes He bore our griefs (Isaiah 53:4), and the Evangelist describes how He took with Him Peter and the two sons of Zebedee, engaging in profound sorrow (Matthew 26:37-38). The psalmist, having foreseen this, speaks as if Christ declares, "My soul is filled with wickedness, and my life draws near to hell," which correlates to the sense of being distressed to the point of death. Such expressions of human weakness were assumed by our Lord, who embraced the flesh and mortality not by necessity but out of mercy to transform through Himself. His body, which is the Church, comprises faithful disciples, illustrating that amidst human trials, any disciple in sorrow ought not feel forsaken by His favor. Much like a choir following its conductor, they learn from Him that these trials are not sins but reflections of human frailty.

We hear the Apostle Paul divulging his heaviness and continual sorrow for his brethren (Romans 9:2), indicating his burden for those veering towards destruction. If we hold that our Lord grieved for them before His Passion, amidst the impending cruel guilt, we do not err. Ultimately, what Christ uttered upon the Cross, "Father, forgive them, for they know not what they do," (Luke 23:34) is mirrored in this passage where He asserts, "I am counted among those who descend into the pit" (Psalm 87:4), referring to those oblivious to their actions, viewing Him as merely mortal and defeated by death. The term 'pit' signifies profound sorrow or even hell itself; "I was like a man without aid."

Unrestrained among the dead (Psalm 86:5). In these words, the identity of our Lord is unmistakable; for who else can be termed "free among the dead" other than He, who, while resembling sinful flesh, stood apart as sinless among transgressors (Romans 8:3). Thus, as the one who had the power to yield His life and reclaim it at will, He was not overtaken by any, but offered Himself according to His divine purpose. When all faltered in the moments preceding His Passion, He was not abandoned, for He proclaimed that His Father did not forsake Him (John 8:29). Yet, His adversaries, for whom He interceded—ignorant of their actions—were regarded as helpless, akin to wounded souls lying in tombs. He continues, "Whom you do not yet remember," highlighting the distinction between Christ and the deceased. Though He faced affliction and death, they considered Him merely another victim of mortality, yet oblivious to the resurrection awaiting Him, for those whom the Divine had not yet chosen to revive.

The Scriptures characterize the dead as sleeping—not as forgotten, rather illustrating a future awakening. Yet He, who had been wounded and slept in the tomb, arose on the third day, as a solitary bird resting atop the roof, symbolizing His rightful place at the Father’s side—where death would hold no reign over Him (Romans 6:9). Thus, a vast separation exists between Christ and those whom God had yet to remember in raising them from the dead, signifying that what was to be fulfilled in the Head would come to fruition in the Body at the end. It is noted that God "remembers" when He acts and "forgets" when He does not; yet, being infinite and unchanging, God cannot forget nor recall in the same sense as humanity. Thus, those who knew not the Lord of glory see me as one without aid; yet, I am free among the dead while they deem me wounded, lying low. These very individuals, described as cast off from Thy hand, signify that their belief of my being forsaken rendered them deprived of Thy assistance. As suggested in another Psalm, "They have dug a pit before me, and have fallen into it themselves."

"They put Me in the lowest pit" (Psalm 86:6), referring to the deepest abyss. What more profound pit than one of unmatched despair? As articulated in another psalm, "You have lifted me from the mire of despair." In darkness and under the shadow of death, they placed Him there, unknowingly honoring Him, for they remained ignorant of the One whom no worldly authorities recognized (1 Corinthians 2:8). The shadow of death may imply the death of the body or signify those who walked in darkness amidst the shadow of death, awaiting the Light (Isaiah 9:2) that would draw them out of sin's gloom into life. Such were those who did not recognize our Lord and, in their blindness, numbered Him among those He came to save.

"Your indignation lies upon Me" (Psalm 87:7), or as some translations note, 'Your wrath' or 'Your fury'—with the Greek word 'θυμὸς' containing various interpretations. While many equip 'ὀργὴ' with the Latin 'ira,' 'θυμὸς' often eludes this meaning. Although oft debated, I find the term 'indignation' more suitable than 'rage,' as the former’s connotation in Latin is less severe. What does it express when stating, "Your wrath is upon Me," except the misinterpretation held by those who know not the Lord of Glory (1 Corinthians 2:8), believing the anger of God had indeed descended upon Him whom they audaciously condemned to death—the most disgraceful of fates, the death on a cross? The Apostle speaks that Christ redeemed us from the curse of the law, becoming a curse on our behalf, for it is written, "Cursed is everyone who hangs on a tree" (Galatians 3:13). Thus, commending His obedience, He humbled Himself, becoming obedient even to death, and as further testament of His humility, He embraced the cross (Philippians 2:8). Likewise, He states in this Psalm, "All Your waves and billows You have brought upon Me." Another psalm echoes this sentiment: "All Your hardships have swept over me," or as better rendered, "have passed over me," for the Greek word 'διῆλθον,' suggests such passage differs from 'εἰσῆλθον.' Here, we interpret 'suspension' as a threat while 'waves' and 'stirrings' denote actual suffering inflicted in God's judgment. In this instance, all is brought forth upon Me, suggesting that every foretold trial manifested while remaining in the prophecies of fulfillment.

"You have removed My acquaintances from Me" (Psalm 86:8). If we deduce this refers to those known to Him, it encompasses all humanity, for to whom has He not been familiar? Yet, He addresses those acquainted to the extent they could perceive Him then—as innocent despite merely recognizing Him as a man, not acknowledging His divinity. While He may allude to the righteous, whom He deemed friends, He likened the wicked to strangers, declaring at last, "I know you not" (Matthew 7:23). "They have made Me a horror to themselves," likely refers to His adversaries, who recoiled at the manner of His death. Yet, was it not His disciples who stood apart while He faced judgment? Or does "I could not come out," metaphorically suggest He remained concealed in His secret purpose and chose not to reveal Himself fully in that moment?

"My eyes are weakened by need" (Psalm 87:9). Whose eyes are we to contemplate? If referring to His physical eyes during His Passion, it is noteworthy He did not weaken through hunger, as He was betrayed after the Last Supper, enduring crucifixion on the same day. If we consider inward eyes, how could they weaken in want, being illuminated by an indomitable light? Rather, these 'eyes' symbolize His members, of which He is Head, cherished as the brightest and most esteemed. This metaphor aligns with the Apostle's analogy, likening the body's various functions to different parts (1 Corinthians 12:17-21) and declaring, "You are the body of Christ, and each of you is a member of it" (1 Corinthians 12:27). Therefore, those 'eyes,' akin to the holy Apostles, to whom the heavenly Father unveiled His true nature—leading Peter to proclaim, "You are the Christ, the Son of the living God" (Matthew 16:16)—found their sights diminished as they witnessed His betrayal and suffering; they beheld Him not in his full glory, as He remained veiled in mystery, bearing all burdens as a man wrought with defeat, whereby they weakened in want, perceiving their sustenance and Light was withdrawn.