Unto the end, for the hidden things of the Son. A psalm for David.
לַ֭מְנַצֵּחַ עַלְמ֥וּת לַבֵּ֗ן מִזְמ֥וֹר לְדָוִֽד׃
11 Church Fathers comment on this verse · 12 commentaries
This psalm unfolds over an extended format. This reflects the wisdom of the Spirit, who crafted the psalms with both brevity and length. Through this diversity, the Spirit stimulates the listeners from their lethargy with the longer passages, while the shorter ones offer relief from effort.
The heading of this psalm reads, "To the end concerning the hidden matters of the Son," and it is attributed to David himself. When referencing the hidden aspects of the Son, one might inquire about whose Son is being discussed. Since the psalm does not specify whose Son it is, we must refer to the Only-begotten Son of God Himself. In contrast to the psalm about David's son, noted with the phrase, "When he fled from Absalom, his son" (2 Samuel XV), where there is no ambiguity due to the explicit mention, this psalm does not include such a specification. Given that much is said regarding the Gentiles, it would not be accurate to associate it solely with Absalom, particularly since the conflict he faced did not involve the Gentiles but was solely a division among the people of Israel.
Therefore, this psalm aptly reflects the hidden actions of the Only-begotten Son of God. The Lord emphasizes His unique status by using the title "Son" without further qualification, as seen in His words, "If the Son shall make you free, you shall be free indeed" (John 8:36). By omitting "Son of God," He indicates to us that it is His only-begotten status that is being referenced. This expression allows for no other interpretation but His supreme nature, understood by us even without explicit naming. Just as we might say "it rains" or "it is clear," the exertion of the agent's greatness is recognized without the need for additional clarification.
So, what do we mean by the hidden aspect of the Son? This phrase suggests that there are certain aspects of the Son that are manifest, which distinguishes them from those deemed hidden. We acknowledge two comings of the Lord: one that occurred in the past, which the Jews failed to grasp, and another that is yet to come, which we eagerly anticipate. The part of the Son's coming that remained concealed from the Jews ultimately benefits the Gentiles, as indicated by the blindness that befell Israel, allowing the fullness of the Gentiles to enter (Romans 11:25).
Both judgments are described in Scripture for those who take heed: a hidden judgment and a manifest one. Regarding this hidden judgment, the apostle Peter states, "The time has come for judgment to begin at the house of the Lord" (1 Peter 4:17). The hidden judgment serves as a trial through which individuals are either refined for purity, cautioned to repent, or, if they disregard God's calling and discipline, led into condemnation due to spiritual blindness. In contrast, the manifest judgment occurs when the Lord returns to judge both the living and the dead, where all will acknowledge that rewards for the righteous and penalties for the unrighteous are dispensed through Him. However, this acknowledgment will only serve to heighten their condemnation rather than alleviate it.
The Lord's reference to these two types of judgment relates to His assertion that "whoever believes in Me has passed from death unto life and shall not come into judgment" (John 5:24). This pertains to the manifest judgment; for those who transition from death to life through the process of trial—whereby He disciplines every son He receives (Hebrews 12:6)—are undergoing a hidden judgment. Conversely, those who do not believe are already condemned (John 3:18), indicating that the hidden judgment has set the stage for their manifest condemnation. We also read about these judgments in the Book of Wisdom, which states, “Therefore to them, as foolish children, Thou hast given judgment to mock them; but those who were not corrected by this judgment felt a judgment worthy of God” (Wisdom 12:25-26). Thus, whoever fails to heed this hidden judgment of God will rightfully face punishment from the manifest judgment.
The title, "of the secret things" (Ps. 9), encourages us to delve deeply into the knowledge of God, as a misguided perception of the Divine is a serious downfall for the spirit. How can one experience true goodness without possessing the essence of goodness itself? Thus, the title serves as a guiding light, revealing the teachings on the exploration of divine mysteries, where faith in the Son is of utmost importance; as the title further indicates, it pertains "to the mysteries of the Son." In truth, what is hidden pertains to that which is incomprehensible, unseen, and transcends all rational understanding, leading the faithful who approach it to the ultimate triumph.
In this psalm, the hidden deeds of the Saviour are revealed, as He accomplished many things in obscurity. Among these are His miraculous incarnation through the Holy Spirit, His astonishing and supernatural abilities, His sacrificial death, His descent to the realm of the dead, and His triumphant resurrection. All these acts were performed by Him in a concealed manner, shielded from the rulers of this age. Yet the prophet, representing humanity, approaches with gratitude for these hidden works, proclaiming, ‘Let us confess to Thee, O Lord’. The final revelation of the Saviour's concealed acts culminated in His death, the works He completed in hell, His resurrection, and His ascension.
In Hebrew, the term used is alamoth, which translates to 'of death,' derived from the word al meaning 'of' and moth signifying 'death.' Therefore, in the Hebrew context, the psalm is referred to as O death, highlighting the theme of the Son's death.
Joshua's son engaged in battle in the wilderness, and through Moses’ prayer, he emerged victorious: one fought while the other triumphed in supplication. Therefore, in accordance with the scripture, “Open thy mouth, and I will fill it” (Psalms 80:11), although it may seem that I articulate words on my own, I am supported by the prayers of others. The ninth Psalm, which you have offered in praise to the Lord, is remarkable both in its number of verses and in its profound mystery. Since we cannot address every aspect, it suffices for now to speak of the introduction. Acknowledging our inability to enter the king's residence, as it is vast and filled with hidden truths, let us at least present a glimpse of what the house represents.
“To the end, O secret sons, is the psalm of David” (Psalm 9:1). The phrase “to the end” pertains not to the Jews but to us, who, at the culmination of time, have come to believe. They are the first sons, while we are the latter. Consequently, those of us who are at the end should heed this psalm, as it is directed to individuals like us. “O secret sons.” Who are these hidden sons? The mystery that was previously incomprehensible throughout the ages is now unveiled to us in these final days. “Of the secret sons.” The term differs in Hebrew, being ‘alamoth’, which can be interpreted as ‘concerning death’: ‘al’ signifies “about,” and ‘mot’ signifies “death.” Thus, it indicates death; it refers to the death of the Son in Hebrew. Observe how the translators of the Septuagint, crafting their translation for Ptolemy, the pagan monarch, chose not to mention the death of the Son directly, opting for the term ‘mystery’ instead. They refrained from stating “the death of the Son,” for they recognized that the Son of God was being referenced. They understood the text yet hesitated to declare that the Son of God would indeed perish.
Recently, a sister shared a significant dream she had about an elderly figure, the late Abbot Anthony, who instructed her: “Recite the psalm from the second kathisma, which is likely Psalm 1.” When she inquired about the reason for this recitation, the elder informed her that it is particularly important during times of distress. This sister finds herself under suspicion from the Abbess, who perceives her as challenging the authority and seeking support from others, a judgment based solely on interpretations. I believe it would be beneficial for you to read this psalm at this moment. It carries profound meaning, and prayers rooted in the words of the Psalms possess greater strength than those formed from our own expressions.
“To the end concerning the mystery of the Son, a psalm of David.” Simmachus rendered this as a song celebrating victory over the death of the Son; Aquila referred to it as a hymn for the triumphant Son of youth; while Theodotion described it as pertaining to the flourishing youth of the Son. Thus, by addressing the Son, all these translations indicate that this psalm also foretells the triumph over death by the Lord Christ. He valiantly and resolutely vanquished sin, avoiding any opportunity for death to ensnare Him, thereby shattering its dominion. This mystery was termed the hidden secret by the Seventy because it remained concealed from all others, including the Apostles.
The Evangelist attests to this reality, as the Lord frequently declared, “Behold, we are going up to Jerusalem, and the Son of man shall be delivered up to be crucified, and they shall kill Him, and the third day He shall rise again,” but the Evangelist noted, “and these things were hidden from their eyes” (Luke 18:31-34). Consequently, blessed Paul exclaims, “We speak the wisdom of God, which is hidden in a mystery, which none of the rulers of this age comprehend; for had they known, they would not have crucified the Lord of glory” (1 Cor. 2:7-8), and again he asserts, “the mystery hidden from ages and from generations” (Col. 1:26). Hence, the Seventy appropriately labeled the Son’s death as a mystery.
The interpretation of the phrase ‘to the end’ has been addressed previously. However, it can also be understood in a different manner, specifically as referring to the conclusion of the Son of God's earthly existence, highlighting His crucifixion. This is further supported by the prophetic description of the Son of God’s demise as ‘hidden,’ as detailed in the Hebrew title of the psalm, which emphasizes ‘the death of the Son’ rather than merely ‘in secret.’ Additionally, there are scriptural references that denote this death as a mystery that was concealed from eternity and not even revealed to the angels. The Apostle Paul notes that this mystery was kept from the rulers of this age, stating, “But if they had understood, they would not have crucified the Lord of glory” (1 Cor. 2:8).
Consequently, this psalm alludes to the Lord’s death, which ultimately vanquishes all adversarial forces.
It is noteworthy that this psalm is significantly longer than the previous ones. This is intentional, reflecting the deliberate design of the Holy Spirit, who did not wish all psalms to be uniformly short or excessively long, but rather aimed to engage readers through varied lengths. The extended nature of some psalms serves to refocus our wandering thoughts, while the shorter ones provide moments of respite during labor. The expressions found in this psalm seem to emanate from the prophet as though he has personally experienced divine grace, or he may be conveying it on behalf of others who have also received God’s blessings and been liberated from bondage.
Moreover, it is acknowledged that certain passages of Scripture necessitate a historical interpretation, such as the assertion: ‘In the beginning God created heaven and earth.’ Conversely, other verses are to be understood primarily in an analogical sense, as seen in the phrase: ‘the fountain of thy water shall be thine alone.’ If we were to disregard the notion of a deeper, hidden significance here, we would inadvertently ascribe to God a form of cruelty, denying access to the refreshing water of the well-known spring. A clear understanding indicates that these words refer to a rightful wife, who is meant to be cherished by her rightful spouse, embodying the purity comparable to that of spring water, symbolizing a state free from illicit connections.
Finally, there are instances in Scripture that require both historical and allegorical interpretations, such as the mention of the bronze serpent that Moses elevated in the wilderness. This event is both a historical occurrence and a symbolic representation of Christ. Thus, many passages within the Psalms should be approached with an understanding that allows for multiple interpretations, rather than a single perspective.
INSCRIPTION AND CONTENTS. At the conclusion, regarding the concealed offspring, a psalm dedicated to David. Contemporary Hebrews interpret this inscription as follows: To the Conqueror upon the demise of his son, referring to the demise or downfall of Absalom, David's son. Others interpret it as concerning the death of the foolish one, which pertains to Goliath, the foolish Philistine giant, and this holds true from a narrative perspective. However, since this psalm culminates in a solemn and jubilant melody, it is evident that David was not filled with joy, but rather with grief upon learning of his son's passing.
Thus, we believe that in the literal context, David expresses gratitude to God for triumph over his adversaries and for the vanquishing of the principal foe, Goliath, or any other. Yet, on a deeper and more enigmatic level, he refers to the only begotten Son of God, who concealed His Divinity within human form and overcame the devil and all his minions. Setting aside the more straightforward interpretation, we will delve into the psalm through this deeper lens, particularly since the inscription mentions: of the hidden matters of the Son, which the Apostle Paul refers to in his letter to the Colossians as the hidden truths of the ages (Colossians 1:26). Following this line of thought, we can concur with the Hebrew inscription concerning the death of the Son, interpreting it as the death of Christ the Son of God, who, through His death, triumphed gloriously over the prince of darkness, the devil.
The ninth and tenth psalms are considered a single psalm in the Hebrew tradition, the Septuagint, and the Vulgate. Evidence supporting the notion that Psalms 9 and 10 were originally united includes the notable absence of a title. The inscription regarding the hidden ones is ambiguous; early church Fathers and interpreters have associated it with either the mysteries surrounding the sufferings, exaltation, and death of Christ or the divine guidance of His Church by the Son of God. Furthermore, there exists a remarkable similarity in language between the two psalms as seen in parallel verses (notably in 9:12 and 10:16), along with identifiable yet inconsistent alphabetical structures in the Hebrew text that span both psalms. Both psalms also maintain a thematic connection, as they consistently address the nations (as indicated in 10:12 and 16:18), and Psalm 10 does not target the sinful Israelites (as noted in 10:16).
Regarding the hidden purposes of the Son of God, concerning the glorious mystery of God's Incarnation, which has been concealed throughout the ages, but was known to God for our exaltation (1 Cor. 2:7), and which was made manifest through the enlightenment of our Savior Jesus Christ (Eph. 3:9). He vanquished death and rescued us from the grasp of darkness, raising us to eternal life and incorruptibility (2 Tim. 1:10). Additionally, we reflect on the mystery of His return, when He will come to judge the living and the dead, a day and hour that remains unknown to all (Mark 13:32; Matthew 25:13). We also offer our gratitude to God, as expressed in the prophetic psalm, for the assured victory unveiled to him through the mystery of Divine power.
Thanks are given to the Holy Church for the same hidden purposes of God, which grant her sudden liberation from all adversaries (Jerome). The Psalm contains a prophecy regarding the concealed works of the Savior: His nativity from the Virgin by the Holy Spirit, His miracles, His crucifixion, His descent into the abyss, and His resurrection. All these accomplishments were done ‘in secret,’ hidden from the rulers of this world. The prophet expresses gratitude on behalf of humanity to the Savior for these hidden acts (Athanasius).
Passages read together with this verse.
THEOSIS