Psalm 37

The sufferings of the Psalmist David, described in this psalm, depict the sufferings of our Lord Jesus Christ Himself, Who took upon Himself the sins and infirmities of all mankind (Isaiah 53:4-5).

The words about "sins," about "iniquities," about the "folly" of the sufferer must be understood, according to the interpretation of the Holy Fathers, as the sins and iniquities of the whole world taken upon Himself by Him (vv. 4-6, 19). Lord, before Thee all My desire and my sighing shall not be hidden from Thee (v. 10) — these words of St. Athanasius of Alexandria correlates with the words of the Savior spoken by Him at the Last Supper to His disciples: "I very much desired to eat this Pascha with you before My suffering" (Luke 22:15) [8]. Verse 11 "My heart is troubled, leave me my strength and the light of my eyes, and he is not with me" – the Holy Fathers interpret as the prophetic word of Christ about His disciples, who, although they were faithful to Him, as the light of His eyes, nevertheless fled during His sufferings on the Cross (Matt. 26:56) [7]. During the trial of the Sanhedrin and before Pontius Pilate, He was silent and did not justify Himself (cf. Matt. 26:27,14 and Psalm 37:15). He voluntarily went to the crucifixion (v. 18), during which he prayed to his Father: "Forsake me not, O Lord my God, depart not from me, come to my help, O Lord of my salvation!" — so similar are these words to the well-known words of the 21st Psalm pronounced by Him in the hour before His death.

The psalm has the inscription: in remembrance of the Sabbath, that is, of the day of rest, of the holy day which the Jews cherished so much (Exodus 20:8-10; 35:2). On this day Jesus Christ made His saving sacrifice for the whole world, and His most pure body rested in the tomb (Matt. 27:57-66; Lk. 23:56).

Psalm 62

This psalm in its prophetic meaning refers to the Church created by the Savior. Thus, according to the interpretation of Sts. Cyril and Athanasius of Alexandria, "life," that is, the Old Testament way of life, is nothing compared to the "mercy of God," that is, salvation in Christ, which has been revealed to all who turn to Him (v. 4). In the words: "For my soul may be filled with fat and oil, and my lips shall praise Thee with lips of joy" (v. 6), the Holy Fathers see an indication of the salvific Mystery of the Body and Blood of Christ [18]. "By the right hand of the Father," according to St. Athanasius of Alexandria, the prophet calls Christ the Saviour, who receives all who turn to Him (v. 9). Such, according to St. Cyril of Alexandria, "are brought in by His right hand, that is, by Christ." They are a royal people, Christians, who will be vouchsafed the Kingdom of Heaven, and therefore are rightly called "kings" (v. 12) [8] (See also 1 Cor. 4:8. – Author's note).

Psalm 87

According to the explanation of the Holy Fathers (Athanasius of Alexandria, Eusebius of Caesarea), this psalm prophesies the death of Christ and His descent into hell (vv. 4-7). With this interpretation, the inscription becomes clear: about Maeleph, that is, about rejoicing (spiritual), as if contradicting the sorrowful content of the psalm. After descending into hell with His soul, the Saviour freed the righteous languishing there, who rejoice together with the angels [12]. By accepting voluntary death for us, freedom in the dead (v. 5), He removed the curse ("wrath" of God) from the human race, stopped the "waves" of God's "wrath" that rolled over it (vv. 8, 17).

This psalm speaks of the Saviour's sorrow for His people who did not receive Him (vv. 10, 19) and of the disciples who forsook Him during their torment (vv. 9, 19). The entire psalm, understood in the messianic sense, is Christ's prayer to His Father.

Psalm 102