THEOSISAugustine of Hippo
The title of the eighty-seventh Psalm presents a fresh theme for exploration, as the term "Melech," intended here to address the choir, is unique to this passage. While we have previously discussed the meanings of "Psalmus Cantici" and "Canticum Psalmi," and the phrase "sons of Corea" appears frequently with various explanations, the latter part of the title diverges from the norm. The word "Melech" can be interpreted in Latin to mean "choir," aligning with the Hebrew context, as it foreshadows the Lord's Passion. The apostle Peter points out that Christ suffered on our behalf, leaving us a model to emulate (1 Peter 2:21). Similarly, the apostle John reminds us that, as Christ laid down His life for us, we are called to do the same for our brethren (1 John 3:16); thus, we understand the term "answer" in this context. However, a choir represents agreement rooted in love, meaning that one who replicates the Lord's suffering but lacks love does not partake in this harmony and consequently gains nothing (1 Corinthians 13:3).
Additionally, just as the roles of Precentor and Succentor in music signify the lead singer and their follower, in this Passion song, the choir of martyrs follows Christ steadfastly to the culmination of His glory in heaven. Sung by the sons of Corea, it illustrates the followers of Christ's Passion; for as He was crucified on Calvary, which translates from the Hebrew word "Cor" (Matthew 27:33), so too does the account reflect the story of Aman, identified here as a brother. This interpretation suggests that Christ acknowledges as His brethren those who grasp the mystery of His Cross, who are not embarrassed by it, but rather celebrate it, acknowledging His grace instead of their virtues, so that it can be said of them, "Behold an Israelite indeed, in whom there is no deceit" (John 1:47)—much like the original Israel, described as devoid of deceit (Genesis 25:27).
“O Lord God of my salvation, I have cried before Thee day and night" (Psalm 86:1). Let us listen to Christ's prophetic voice as He sings before us, prompting His choir to respond in imitation or thanksgiving. "Let my prayer come before You; incline Your ear to my cry" (Psalm 87:2). For the Lord prayed not from a divine stance, but in the guise of a servant; in this way, He endured suffering. He prayed in both joy, by day, and in distress, likely representing the night. The acceptance of prayer into God's presence indicates its hearing, as His inclination signifies His compassionate reception—God does not possess physical parts like us, yet this phrase, as is often seen, is repetitive.
"My soul is filled with troubles, and my life draws near to the grave" (Psalm 86:3). Is it appropriate to characterize the soul of Christ as burdened by evil when suffering could affect only His body? The soul can endure anguish separate from the flesh, yet without the soul, the body cannot function. Consequently, it is not inaccurate to assert that Christ's soul was laden with the afflictions of humanity, though not with human sin. Another prophet notes His sorrow for us (Isaiah 53:4), and the Gospel writer observes that He took with Him Peter and the two sons of Zebedee to experience profound grief, expressing, "My soul is sorrowful, even to death" (Matthew 26:37-38). The psalmist foresaw this and articulated it in saying, "My soul is full of trouble, and my life draws close to the abyss." This reflects the similar sentiment expressed in "My soul is sorrowful unto death." Such human weaknesses our Lord bore willingly, and He took upon Himself not only the flesh of human frailty but also the mortality related to His humanity—not compelled by nature, but by the choice of His mercy.
His body, which is the Church, comprises the faithful disciples, who, amid their afflictions, should not despair of being distanced from His favor; rather, the body should learn from its Head that such griefs are not sins, but manifestations of human vulnerability. We see this in the apostle Paul, who declares the burden of such troubles within himself as he expresses his anguish for his fellow Israelites. If we believe that Christ grieved for them as His Passion approached, which would bring them gravest culpability, we are likely on firm ground. Ultimately, Christ’s words from the Cross, "Father, forgive them, for they do not know what they do" (Luke 23:34), resonate with the psalm, "I am counted among those who go down to the pit" (Psalm 87:4)—referring to those ignorant of His divinity, who perceived Him merely as a man burdened by death like any other. The "pit" symbolizes profound sorrow or hell, as He declares, "I am a man without help."
“Free among the dead" (Psalm 86:5). This statement clarifies the identity of our Lord; for who else is truly free among the dead except Him who, despite taking on the likeness of sinful flesh, stands blameless among transgressors? (Romans 8:3). Thus, He remains free among the dead, possessing the authority to lay down His life and to take it back up again; no one could take His life from Him without His willing consent. He could revive His body, as He foretold regarding the temple they destroyed, which He would raise again according to His will. Even when all forsook Him before His Passion, He was not alone, affirming that His Father had not abandoned Him (John 8:29). His enemies, for whom He prayed, those unaware of their actions, were viewed as helpless—similarly described as wounded, lying in the grave. Yet His words convey, "Whom you do not remember," signaling the distinction between Christ and the other dead. Though He was wounded and laid to rest (Matthew 27:50, 60), those unaware of their actions compared Him to others who succumbed to their wounds and rested in the grave, not recalling God’s promises—indicating that the time for their resurrection had not arrived.
Scripture describes the dead as sleeping, suggesting an expectation of awakening, symbolizing their resurrection. But He, after being slain and buried, rose on the third day and is now likened to a solitary sparrow upon the roof, signifying His exalted position at the right hand of the Father, from which death shall hold no further power over Him (Romans 6:9). Thus, He stands in stark contrast to those whom God has not yet called back to life; for what was to occur in the Head must happen subsequently for the Body. Furthermore, the phrase "God remembers" implies that an action is performed, while absence suggests a forgetting—not that God can forget, as He is unchanging, yet without such actions, His promises remain delayed. Those who remained blind to their own transgressions deemed Him a man abandoned—while He claims, "I am free among the dead." These individuals saw Him as wounded, assuming Him lifeless within the tomb. However, regarding those who address Him as devoid of support, it is stated that they are cast from God's hand; in light of this situation, when they misapprehended His condition, they distanced themselves from divine assistance. As another Psalm underscores, "They have dug a pit for me and themselves have fallen into it."
"They placed me in the lowest pit" (Psalm 86:6)—meaning the most profound woe, which is the essence of the Greek term. The "lowest pit" signifies depths of sorrow beyond measure. Consequently, another psalm reveals the exclamation, "You have drawn me from the mire of despair," where darkness and the shadow of death prevail, showcasing their ignorance as they cast Him there, unwittingly honoring Him. They lacked understanding of the One unknown to the rulers of this world (1 Corinthians 2:8). The term "shadow of death" alludes ambiguously either to bodily death or to spiritual darkness, where it is written that they wandered in darkness—until the light arose upon them (Isaiah 9:2), as they, by faith, emerged from the shadows into the illumination of life. Ignorantly aggregating Him among those He aimed to save, they rendered themselves blind.
"Your fury lies upon me" (Psalm 87:7), or as some versions state, "Your wrath." The Greek word "θυμὸς" has found varied interpretations. In contexts where "ὀργὴ" appears in Greek, translators traditionally render it as "ira" in Latin; however, "θυμὸς" often faces scrutiny, even though esteemed Latin writers have employed it. I prefer "indignation" as a more fitting term than "rage," since "rage" does not readily pertain to humankind in classical usage. To say "Your wrath is upon me" conveys the sentiment of those who do not recognize the Lord of Glory (1 Corinthians 2:8)—those who believed God's wrath had come upon the One they unjustly executed, even subjecting Him to a particularly despicable death, on a cross. Consequently, the apostle writes that Christ redeemed us from the curse of the law, bearing our curse: "Cursed is everyone who is hung upon a tree" (Galatians 3:13). Therefore, in commending His obedience to the utmost humility, it is noted, "He humbled Himself, becoming obedient even to death; and not just any death, but death on a cross" (Philippians 2:8). In this psalm, He states, "All Your waves, or as others say, Your stirrings, You have brought upon Me."
In another psalm: "All your waves and billows have gone over me," which alludes to suffering that overcomes. For here, the Greek term used is "διῆλθον," indicating that calamities did pass but became a reality for Him. Rather, all He had foretold concerning His Passion has now arrived into its completion. "You have distanced my companions from me" (Psalm 86:8), referring to those known to Him—indeed, all humankind—even if some were acquaintances. Among them there are those familiar with Him, who could only perceive His innocence, mistakenly viewing Him solely as a man. He might refer with fondness to the righteous whom He endorsed, contrasting them with the unrighteous, identified on that final day when He would declare, "I never knew you" (Matthew 7:23). The psalmist laments, "They have made Me a disgrace"; this could refer to those He addressed earlier, given their horror towards His wretched death, conceivably also indicating His persecutors.
"I cannot escape" might imply a deeper meaning of remaining concealed in His own divine purpose, revealing neither His identity nor His nature. Thus follows the lament, "My eyes are weakened by longing" (Psalm 87:9). Whose eyes are understood here? The physical eyes of the flesh endured no physical famine during the Passion, for He was betrayed after the Last Supper and crucified that same day. If one considers interior eyes instead, they were not starved, as they embody eternal light. Hence, "my eyes" refers to His members, whom He adores as more luminous and excellent than the rest. The Apostle speaks of this body, correlating it with our own, illustrating if the entire body were merely an eye, where would hearing exist? (1 Corinthians 12:17-21). The meaning becomes clearer as he states, "You are the body of Christ, and each of you is a part of it" (1 Corinthians 12:27). Just as these eyes—namely, the holy Apostles—acknowledged Him through revelation not of flesh and blood but of the heavenly Father, prompting Peter’s declaration: "You are the Christ, the Son of the living God" (Matthew 16:16). Witnessing His betrayal and ensuing calamities, they perceived not what they yearned for; for He did not reveal His majesty and strength but remained concealed in mystery, suffering as humanity does, leading them to feel as if their sustenance had been withdrawn.