THEOSISAugustine of Hippo
The title of this eighty-seventh Psalm presents a fresh topic for exploration: the terms used here, directed towards Melech, do not appear in other texts. We have previously discussed our interpretation of the phrases Psalmus Cantici and Canticum Psalmi, and the mention of the sons of Corea is consistently reiterated and frequently explained. However, the subsequent details in this title are atypical. The term ‘Melech’ can be translated into Latin as ‘choir,’ as it captures the sense of the Hebrew word ‘Melech.’ This Psalm foretells the Passion of the Lord. The apostle Peter states, "Christ suffered for us, leaving us an example, that we should follow His steps" (1 Peter 2:21). This is what it signifies to respond. The apostle John further affirms, "As Christ laid down His life for us, so we must lay down our lives for the brethren" (1 John 3:16), which also pertains to responding. The term ‘choir’ indicates agreement, which is rooted in love; thus, one who, in imitating the Lord's Passion, offers their body to be consumed but lacks charity does not participate in this choir, rendering it ineffective for them (1 Corinthians 13:3). Similarly, in Latin, the titles Precentor and Succentor are employed in music to denote the performer who sings the leading part and the one who follows. Thus, in this Passion song, the choir of martyrs follows Christ all the way to the heavenly crown. This hymn is sung by the sons of Corea, meaning those who emulate Christ’s Passion, echoing how Christ was crucified at Calvary—the Hebrew term Cor translates to this (Matthew 27:33). This understanding extends to Aman, the Israelite referenced at the title's conclusion, as Aman signifies "his brother"; for Christ wishes to call those who grasp the mystery of His Cross His brethren, not being ashamed of it but rather proudly proclaiming it, humbly recognizing His grace. They may be addressed with the words, "Behold, a true Israelite, in whom there is no guile" (John 1:47), as Scripture notes that Israel was without deceit (Genesis 25:27).
"O Lord God of my salvation, I have cried before Thee day and night" (Psalm 86:1). Let us now heed the voice of Christ as He sings before us in prophecy, to which His choir must respond, whether through imitation or gratitude: "O let my prayer enter into Thy presence; incline Thy ear to my call" (Psalm 87:2). Our Lord prayed not in divine form but in servant form, enduring suffering in this way. He prayed during times of prosperity (the day) and adversity (the night). The entrance of prayer into God's presence signifies its acceptance; to incline His ear indicates His compassionate attention, for, unlike us, God does not possess physical attributes. This passage serves as a reiteration.
"For my soul is filled with evil, and my life draweth nigh unto Gehenna" (Psalm 86:3). Should we dare to speak of the soul of Christ being filled with evil when passion exerted power, not over His soul, but over His body? Yet, the soul can experience anguish apart from the body; conversely, the body cannot exist without the soul. Why not claim that the soul of Christ bore the weight of humanity's afflictions, though not of human sins? Another prophet notes, "He grieved for us" (Isaiah 53:4), and the Evangelist recounts: "He took with Him Peter and the two sons of Zebedee, and began to grieve very much" (Matthew 26:37-38), with the Lord declaring, "My soul is grieved even unto death" (Matthew 26:38). The prophet who wrote this psalm foresaw such grief and represents it by saying, "My soul is full of wickedness, and my life draweth nigh unto hell," echoing the sentiment of being "sorrowful even unto death." The phrases "My soul mourneth" align with these thoughts of "My soul is full of wickedness," intensified by the reference to being near death and hell. These human frailties were assumed by Our Lord, alongside human suffering, not out of necessity but through the willing mercy of His transformation. This is relevant to His body, the Church, which He chose as His own, encompassing His holy and faithful disciples. This way, when any of them experience sorrow and distress, they need not feel abandoned by His favor; instead, like a choir following its leader, they learn from Christ that such trials do not signify sin but are instead manifestations of human frailty. We find the apostle Paul, a chief member of this body, declaring his soul's burdens when he expresses immense sorrow for his fellow Israelites. If we also assert that the Lord grieved for them as His Passion approached, wherein they bore the heaviest guilt, we would not err. Ultimately, what our Savior uttered on the Cross, "Father, forgive them, for they know not what they do" (Luke 23:34), resonates with this Psalm where it states, "I am counted among those who go down into the pit" (Psalm 87:4). This phrase captures those who were unaware of the enormity of their actions, believing Him to be dead like any ordinary man, bound by mortality and overcome by it. The term 'pit' signifies the depths of grief or hell, expressing that He was a man devoid of assistance.
"Free among the dead" (Psalm 86:5). Here, the true identity of our Lord is notably revealed: for who else is free among the dead except the One who, though embodying sinful flesh, remains without sin amidst sinners? (Romans 8:3). Thus, He is free among the dead, possessing the power to yield His soul and reclaim it; no one could take it from Him, as He gave it of His own accord, capable of resurrecting His flesh, the temple they had destroyed at His discretion. Even when all had deserted Him before His Passion, He was not left alone, for, as He declares, "My Father has not forsaken Me" (John 8:29); yet His adversaries, for whom He prayed, remained ignorant of what they were doing. They perceived Him as one without support, wounded and lying in the grave. He added, "Whom you do not yet remember," indicating the distinction between Christ and the rest of the dead. Although He was wounded and laid in the grave (Matthew 27:50, 60), those who did not comprehend Him or His identity regarded Him as akin to the others who had died from wounds, sleeping in the grave, unaware that the moment of resurrection had yet to come for them. Scripture refers to the dead as sleeping, envisioning them as destined to awaken, to rise again. But He, who was wounded and asleep in the tomb, arose on the third day and became like a solitary sparrow sitting alone upon a roof—at the right hand of His Father in heaven—and shall die no more, for death shall no longer hold dominion over Him (Romans 6:9). Thus, He is greatly distinguished from those for whom God had not yet remembered to initiate their resurrection: what was to occur in the Head was reserved for the Body later. Additionally, God’s remembrance coincides with actions; yet He neither forgets, since He is unchanging, nor remembers in the sense we understand. Those unaware of their actions perceive me as one without support while I remain free among the dead; these individuals consider me as nothing but wounded, lying in the grave. Yet, it is stated about the very individuals who voice these ideas that they have been cast away from Thy hand; for when they made me as such, they were cast away from Thy grasp. They who regarded me as without support find themselves without the aid of Thy hand; as another Psalm notes, "They have dug a pit before me, and have fallen into it themselves."
"They put me in the lowest pit" (Psalm 86:6), regarded as the deepest pit. What represents the lowest pit other than the depths of sorrow, of which there is none deeper? Another Psalm states, "You brought me up out of the mire of misery." In a land of darkness and the shadow of death, they placed Him there, not knowing what they did, thus unwittingly honoring Him; they were unaware of Him whom none of the rulers of this world recognized (1 Corinthians 2:8). The shadow of death may signify either physical death or that written of those who walked in darkness, dwelling in the region of the shadow of death, where the light has risen upon them (Isaiah 9:2), for they were drawn by faith from the darkness and death of sin into light and life. Such individuals regarded our Lord as they did, for their ignorance placed Him among those He came to rescue, lest they become like them.
"Thy indignation lies upon me" (Psalm 87:7). Alternatively, as some versions express it, "Thy wrath," or as others state, "Thy fury;" the Greek word used is θυμὸς, which has taken on various interpretations. Where Greek texts use ὀργὴ, no translator hesitates to interpret it as ira in Latin, while where it states θυμὸς, many resist rendering it as such, although several esteemed Latin writers translating from Greek philosophy did use this term. I will refrain from further deliberation on this matter; yet if I were to suggest another term, I would find ‘indignation’ preferable to ‘rage,’ as the latter term in Latin, in common usage, is not often attributed to men. What is implicit in the statement, "Thy wrath is upon me," if not the belief of those who do not know the Lord of Glory? (1 Corinthians 2:8), who believed that God's wrath was incited and had descended upon Him whom they dared to execute—not only death but what they perceived as the most detestable, the death on a cross. Hence the apostle remarks, "Christ hath redeemed us from the curse of the law by becoming a curse for us, for it is written, 'Cursed is everyone who hangs on a tree'" (Galatians 3:13). Therefore, in seeking to highlight His obedience, which led to the utmost humility, it states, "He humbled Himself, and became obedient even unto death," and, because this was insufficient, He adds, "even death on the Cross" (Philippians 2:8). I believe this connects with the Psalm, where it implies, "All Thy hangings," or, as others interpret, "waves" or "stirrings," "Thou hast brought upon Me." In another Psalm, we read, "All Your suspensions and waves have descended upon me," or, as some translate more aptly, "passed over me;" for the Greek uses the term διῆλθον, not εἰσῆλθον; and where both expressions of waves and suspensions are found, neither can substitute for the other. Here we interpret suspension as a threat and wave as ongoing suffering; both are afflictions permitted by divine judgment. Instead, it affirms that "All things have passed over me," while here, it states, "Thou hast brought all things upon Me." In the latter case, although some adversities transpired, He states that all those mentioned earlier have become apparent; but in this instance, "Thou hast brought them upon Me," indicating that everything foretold of His Passion has come to fruition, as it remained in prophecy waiting for fulfillment.