Psalms 22

Now from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? [Psalms 22:1] Some of them that stood there, when they heard that, said, This man calleth for Elias. And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink. The rest said, Let be, let us see whether Elias will come to save him. Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.

And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross. And when they were come unto a place called Golgotha, that is to say, a place of a skull, They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. [Psalms 22:18] And sitting down they watched him there; And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. Then were there two thieves crucified with him, one on the right hand, and another on the left.

And when the sixth hour was come, there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? [Psalms 22:1] And some of them that stood by, when they heard it, said, Behold, he calleth Elias. And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, saying, Let alone; let us see whether Elias will come to take him down. And Jesus cried with a loud voice, and gave up the ghost. And the veil of the temple was rent in twain from the top to the bottom. And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God.

For unto the angels hath he not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. [Psalms 22:22] And again, I will put my trust in him. And again, Behold I and the children which God hath given me. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted.

Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did. [Psalms 22:18] Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene.

For Christ is of those who are humble-minded, and not of those who exalt themselves over His flock. Our Lord Jesus Christ, the Sceptre of the majesty of God, did not come in the pomp of pride or arrogance, although He might have done so, but in a lowly condition, as the Holy Spirit had declared regarding Him. For He says, "Lord, who has believed our report, and to whom is the arm of the Lord revealed? We have declared [our message] in His presence: He is, as it were, a child, and like a root in thirsty ground; He has no form nor glory, yea, we saw Him, and He had no form nor comeliness; but His form was without eminence, yea, deficient in comparison with the [ordinary] form of men. He is a man exposed to stripes and suffering, and acquainted with the endurance of grief: for His countenance was turned away; He was despised, and not esteemed. He bears our iniquities, and is in sorrow for our sakes; yet we supposed that [on His own account] He was exposed to labour, and stripes, and affliction. But He was wounded for our transgressions, and bruised for our iniquities. The chastisement of our peace was upon Him, and by His stripes we were healed. All we, like sheep, have gone astray; [every] man has wandered in his own way; and the Lord has delivered Him up for our sins, while He in the midst of His sufferings opens not His mouth. He was brought as a sheep to the slaughter, and as a lamb before her shearer is dumb, so He opens not His mouth. In His humiliation His judgment was taken away; who shall declare His generation? For His life is taken from the earth. For the transgressions of my people was He brought down to death. And I will give the wicked for His sepulchre, and the rich for His death, because He did no iniquity, neither was guile found in His mouth. And the Lord is pleased to purify him by stripes. If you make an offering for sin, your soul shall see a long-lived seed. And the Lord is pleased to relieve Him of the affliction of His soul, to show Him light, and to form Him with understanding, to justify the Just One who ministers well to many; and He Himself shall carry their sins. On this account He shall inherit many, and shall divide the spoil of the strong; because His soul was delivered to death, and He was reckoned among the transgressors, and He bare the sins of many, and for their sins was He delivered." [Isaiah 53:1-12] And again He says, "I am a worm, and no man; a reproach of men, and despised of the people. All that see me have derided me; they have spoken with their lips; they have wagged their head, [saying] He hoped in God, let Him deliver Him, let Him save Him, since He delights in Him." [Psalm 22:6-8] You see, beloved, what is the example which has been given us; for if the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace?

To inquire, respecting God, if it tends not to strife but to discovery, is salutary. For it is written in David, "The poor eat and shall be filled; and they shall praise the Lord that seek him. Your heart shall live forever." For they who seek him after the true search, praising the Lord, shall be filled with the gift that comes from God, that is, knowledge. And their soul shall live; for the soul is figuratively termed the heart, which ministers life: for by the Son is the Father known.

[We know] that even if … all the bones of Christ appear to be scattered in persecutions and afflictions by the plots of those who wage war against the unity of the temple by persecutions, the temple will be raised up and the body will arise on the third day.

Wonder not if this was said of and fulfilled by the passion of the Savior, for even now he is a reproach among all people who have not yet received faith in him!

The dogs that surrounded him and the council of the wicked were the rulers of the Jews, the scribes and high priests and the Pharisees, who spurred on the whole multitude to demand his blood against themselves and against their own children. Isaiah clearly calls them dogs when he says, "You are all foolish dogs, unable to bark." For when it was their duty, even if they could not acquire the character of shepherds, to protect like good sheepdogs their master's spiritual flock and the sheep of the house of Israel, and to warn by barking, and to fawn on their master and recognize him, and to guard the flock entrusted to them with all vigilance and to bark if necessary at enemies outside the fold, they preferred like senseless dogs, yes, like mad dogs, to drive the sheep wild by barking, so that the words aptly describe them that say, "Many dogs have surrounded me; the council of the wicked has hemmed me in." And all who even now conduct themselves like them in reviling and barking at the Christ of God in the same way may be reckoned their kin; yes, they who like those impious soldiers crucify the Son of God and put him to shame have a character very like theirs. Yes, all who today insult the body of Christ, that is, the church, and attempt to destroy the hands and feet and very bones are of their number.

It is to impel us to ask why the Father forsook him, that he says, "Why have you forsaken me?" The answer is, to ransom the whole human race, buying them with him precious blood from their former slavery to their invisible tyrants, the unclean demons and the rulers and spirits of evil. And the Father forsook him for another reason, namely, that the love of Christ himself for people might be set forth. For no one had power over his life, but he gave it willingly for people, as he teaches us himself in the words, "No one takes my life from me: I have power to lay it down, and I have power to take it again."

They divide his garments among them and cast lots on his vesture, when each individual tears and destroys the glory of his Word, I mean the words of the holy Scriptures, now this way, now that, and when they take up opinions about him from misleading schools of thought such as godless heretics invent.

It is surely the very climax of affliction to have no helper. For Christ went for the salvation of the souls in hades that had so long awaited his arrival. He went down to shatter the gates of brass, and to break the iron bonds and to let them go free that before were prisoners in hades, which was indeed done, when many bodies of the saints that slept arose and entered with him into the true holy city of God.

He is surely showing his surprise here that the Father does not hear him; he regards it as something strange and unusual. But the Father reserved his hearing until the fit time that he should be heard. That time was the hour of dawn, of the resurrection from the dead, when to him it could be more justly said than to any, "In a time accepted I heard you, and in a day of salvation I succored you. Behold, now is the accepted time; behold, now is the day of salvation."

He says that he will tell the name of his Father first to the apostles, who he calls his brothers. And after them, with swift progress, he promises that he will teach the hymn of his Father to the church founded in his name throughout all the world. It is just as if some supreme teacher of philosophy should give a course of instruction in the midst of his pupils for them to hear and understand, that he in the midst of the church says, "I will hymn your praise," that the church, learning and hearing his words, might in fit manner sing back the praises, no longer of the demons but of the one almighty God, by him that preached him.

In these words he very aptly proclaims the glorious works after his resurrection, which are fulfilled in the calling of people from all nations and by the election of people from the ends of the earth, the results of which being visible to all eyes afford evidence of the truth of the words of the psalm. And we, too, are the poor, who like beggars in the things of God, the word of salvation nourishes with spiritual bread, the life-giving food of the soul, and affords eternal life.

By the word worm did the Spirit foreshow him in a parable, because his generation was without marriage.

You have often heard also the words of the psalm: "To the dust of death you have brought me down." Think also of the prophecy of Jacob in the Scriptures: "He lay down and couched as a lion, and as a lion's whelp; who will disturb him?" Similarly in Numbers: "Lying down he has slept as a lion, and as a lion's whelp."

He mentions what is typical of people worried and distressed: since all worry affects the heart, he did well to add "my heart was melted like wax," my mind having no stability or composure or sound hope; instead, under pressure from the threats and depressing expectations my thoughts dissolved like wax. Next, as happens also with those in distress, "my strength was dried up like a potsherd": all my condition left me, depression reducing me to great dryness.

He did well to focus his attention on providence in general, asking … "Who is the one who shaped me in the womb, who is the one who brought me from the womb, who is the one who nourished me at maternal breasts and brought me to this stage of life?" Having anticipated my needs and provided me with such benefits when I contributed nothing, then, will you now cut me adrift when I both perceive your kindness and am able to give thanks? What, then? "Do not keep your distance from me, because tribulation is nigh, because there is no one to help me": as you provided all these benefits … therefore, now too, when they all advance against me with intrigues and you are the only one left for my salvation, lend help.

It was not he who was forsaken, either by the Father or by his own Godhead, as some have thought, as if it were afraid of the passion and therefore withdrew itself from him in his sufferings (for who compelled him either to be born on earth at all or to be lifted up on the cross?). But … he was in his own person representing us. For we were the forsaken and the despised, but now by the sufferings of him who could not suffer, we have been taken up and saved. Similarly, he makes his own our folly and our transgressions and says what follows in the psalm, for it is very evident that the twenty-second refers to Christ.

He became all these things so that he might dull the sting of our death, that he might take away our state of slavery, that he might wipe away our curses, sins and reproaches.

Seeing, then, that he took on himself a soul he also took the affections of a soul, for God could not have been distressed or have died in respect of his being God.… As being man, therefore, he speaks, bearing with him my terrors, for when we are in the midst of dangers we think ourself abandoned by God. As man, therefore, he is distressed, as man he weeps, as man he is crucified.

He and the Father are One, and the Father is his Father by possession of the same nature.… Speaking as the Son, he called God his father, and afterward, speaking as man, named him as God. Everywhere, indeed, we have witness in the Scriptures to show that Christ, in naming God as his God, does so as man. "My God, my God, why have you forsaken me? And again: "From my mother's womb you are my God." In the former place he suffers as a man; in the latter it is a man who is brought forth from his mother's womb. And so when he says, "From my mother's womb you are my God," he means that he who was always his father is his God from the moment when he was brought forth from his mother's womb.

To God the things that are to come are present, and for him who foreknows all things, they are as though they were past and over; as it is written, "Who has made the things that are to be."

He is the Lord by nature but a brother by grace.

Now, the soldiers divided his garments among themselves, but not his tunic. Notice how they frequently caused prophecies to be fulfilled by their wicked deeds. I say this for this detail had been foretold of old. Furthermore, even though there were three crucified, the prophecy was fulfilled only with reference to Christ. Why, indeed, did they not do this in the case of the other two, but only with regard to this One alone? Kindly notice, too, the exactness of the prophecy. The prophet declared not only that they divided the garments among themselves but also that they did not divide them. Thus, the soldiers divided some of Christ's garments into parts, but they did not divide the tunic; on the contrary, they settled its possession by lot.

"All the rich of the earth have eaten, and worshipped" [Psalm 22:29]. The rich of the earth too have eaten the Body of their Lord's humiliation, and though they have not, as the poor, been filled even to imitation, yet they have worshipped. "In His sight shall fall all that descend to earth." For He alone sees how all they fall, who abandoning a heavenly conversation, make choice, on earth, to appear happy to men, who see not their fall.

"But You, O Lord, withhold not Your help far from Me" [Psalm 22:19]. But You, O Lord, raise Me up again, not as the rest of men, at the end of the world, but immediately. "Look to My defence." "Look," that they in no wise hurt Me.

"But I am a worm, and no man" [Psalm 22:6]. But I, speaking now not in the person of Adam, but I in My own person, Jesus Christ, was born without human generation in the flesh, that I might be as man beyond men; that so at least human pride might deign to imitate My humility. "The scorn of men, and outcast of the people." In which humility I was made the scorn of men, so as that it should be said, as a reproachful railing, "Be His disciple:" [John 9:28] and that the people despise Me.

Understand your God. That is what he is, this one so great and so small, "a worm and no man," and yet through him humankind was made.

"They cried unto You, and were saved." They cried unto You, not in the words of sins, from which salvation is far; and therefore were they saved. "They hoped in You, and were not confounded" [Psalm 22:5]. "They hoped in You," and their hope did not deceive them. For they placed it not in themselves.

"Since You are He who drew Me out of the womb" [Psalm 22:9]. Since You are He who drew Me, not only out of that Virgin womb (for this is the law of all men's birth, that they be drawn out of the womb), but also out of the womb of the Jewish nation; by the darkness whereof he is covered, and not yet born into the light of Christ, whosoever places his salvation in the carnal observance of the Sabbath, and of circumcision, and the like. "My hope from My mother's breasts." "My hope," O God, not from the time when I began to be fed by the milk of the Virgin's breasts; for it was even before; but from the breasts of the Synagogue, as I have said, out of the womb, You have drawn Me, that I should not suck in the customs of the flesh.

"Many calves came about Me." The multitude of the wanton populace came about Me. "Fat bulls closed Me in" (ver. 12). And their leaders, glad at My oppression, "closed Me in."

"For many dogs came about Me" [Psalm 22:16]. For many came about Me barking, not for truth, but for custom. "The council of the malignant came about Me." The council of the malignant besieged Me. "They pierced My hands and feet." They pierced with nails My hands and feet.

"Deliver My soul from the sword." "Deliver My soul" from the tongue of dissension. "And My only One from the hand of the dog" [Psalm 22:20]. And from the power of the people, barking after their custom, deliver My Church.

Let each one also think this about his own life, that he may hate in it that private affection that is undoubtedly transitory and may love in it that union and sense of sharing of which it was said, "They had one soul and heart toward God." Thus, your soul is not your own but is shared by all the brothers whose souls are also yours, or, rather, whose souls form with yours not souls but one soul, the single soul of Christ, of which the psalm says that it is delivered from the hand of the dog. From this it is an easy step to contempt of death.

"You that fear the Lord, praise Him." "You that fear the Lord," seek not your own praise, but "praise Him." "All you seed of Jacob, magnify Him" [Psalm 22:23]. All you seed of him whom the elder shall serve, magnify Him.

"The poor shall eat, and be filled" [Psalm 22:26]. The humble and the despisers of the world shall eat, and imitate Me. For so they will neither desire this world's abundance, nor fear its want. "And they shall praise the Lord, who seek Him." For the praise of the Lord is the pouring out of that fullness. "Their hearts shall live for ever and ever." For that food is the food of the heart.

"They numbered distinctly all My bones" [Psalm 22:17]. They numbered distinctly all My bones, while extended on the wood of the Cross. "Yea, these same regarded, and beheld Me." Yea, these same, that is, unchanged, regarded and beheld Me.

The passion of our Lord signifies our time, the period in which we weep here. Scourges, bonds, insults, spittle, a crown of thorns, wine mixed with gall, vinegar on a sponge, reviling, abuse, finally the cross itself, the sacred limbs hanging on the wood [of the cross]—what do all these sufferings signify for us except the period through which we are passing, the time of sorrow, the time of mortality, the time of trial? It is a foul period, but let that foulness of the dung be in the field, not in the house. Let grief arise on account of one's sins, not on account of frustrated desires. A foul period, if used to advantage, is a fertile period. What has a more unpleasant odor than a field that has been covered with dung? It was a beautiful field before it received this load of manure; it was first reduced to foulness so that it might come to fertility. Foulness, therefore, is a mark of this time; let that foulness, however, be for us a period of fertility. Furthermore, let us see with the prophet who says, "We have seen him." What is he like? "There is no beauty in him or comeliness." Why is this? Ask another prophet. "They have numbered all my bones." They have numbered his bones as he hung on the cross. A foul sight, the sight of one crucified; but that foulness produced beauty. What beauty? That of the resurrection, because he is "beautiful above the sons of people."

For they shook their head in derision, saying, "He trusted in the Lord let Him deliver Him: let Him save Him, since He desireth Him" (ver. 8). These were their words; but they were spoken "with the lips."

"O God, my God, look upon me, why have You forsaken me far from my salvation?" [Psalm 22:1]. Far removed from my salvation: for "salvation is far from sinners." "The words of my sins." For these are not the words of righteousness, but of my sins. For it is the old man nailed to the Cross that speaks, ignorant even of the reason why God has forsaken him: or else it may be thus, The words of my sins are far from my salvation.

"Let all the seed of Israel fear Him." Let all who have been born to a new life, and restored to the vision of God "fear Him." "Since He hath not despised, nor disregarded the prayer of the poor man" (ver. 24). Since He hath not despised the prayer, not of him who, crying unto God in the words of sins was loath to overpass a vain life, but the prayer of the poor man, not swollen up with transitory pomps. "Nor hath He turned away His face from Me." As from him who said, I will cry unto Thee, but Thou wilt not hear. "And when I cried unto Him He heard Me."

"With You is My praise" [Psalm 22:25]. For I seek not My own praise, [John 8:50] for You are My praise, who dwellest in the holy place; and, praise of Israel, You hear The Holy One now beseeching You. "In the great Church I will confess You." In the Church of the whole world "I will confess You." "I will offer My vows in the sight of them that fear Him." I will offer the sacraments of My Body and Blood in the sight of them that fear Him.

The circumcision of the heart [refers to] the will that is pure from all unlawful desire; [it] comes not from the letter, inculcating and threatening, but from the Spirit, assisting and healing. Such doers of the law have their praise … not of people but of God, who by his grace provides the grounds on which they receive praise, of whom it is said, "My soul shall make its boast of the Lord," and to whom it is said, "My praise shall be of You."

"All that saw Me laughed Me to scorn" [Psalm 22:7]. All that saw Me derided Me. "And spoke with the lips, and shook the head." [Matthew 27:39] And they spoke, not with the heart, but with the lips.

"Save Me from the lion's mouth:" save Me from the mouth of the kingdom of this world: "and my humility from the horns of the unicorns" [Psalm 22:21]. And from the loftiness of the proud, exalting themselves to special pre-eminence, and enduring no partakers, save My humility.

"I have been strengthened in You from the womb" [Psalm 22:10]. It is the womb of the Synagogue, which did not carry Me, but threw Me out: but I fell not, for Thou heldest me. "From My mother's womb You are My God." From My mother's womb: My mother's womb did not cause that, as a babe, I should be forgetful of You.

"All the borders of the earth shall remember themselves, and be turned to the Lord" [Psalm 22:27]. They shall remember themselves: for, by the Gentiles, born in death and bent on outward things, God had been forgotten; and then shall all the borders of the earth be turned to the Lord. "And all the kindreds of the nations shall worship in His sight." And all the kindreds of the nations shall worship in their own consciences.

"The generation to come shall be declared to the Lord" [Psalm 22:31]. The generation of the New Testament shall be declared to the honour of the Lord. "And the heavens shall declare His righteousness." And the Evangelists shall declare His righteousness. "To a people that shall be born, whom the Lord has made." To a people that shall be born to the Lord through faith.

"They divided My garments for themselves, and cast the lot upon My vesture" [Psalm 22:18].

"Our Fathers hoped in You." All the righteous, namely, who sought not their own praise, but Yours. "They hoped in You, and You delivered them" [Psalm 22:4].

"But You dwell in the holy place, O Thou praise of Israel" [Psalm 22:3]. But You dwell in the holy place, and therefore will not hear the unclean words of sins. The "praise" of him that sees You; not of him who has sought his own praise in tasting of the forbidden fruit, that on the opening of his bodily eyes he should endeavour to hide himself from Your sight.

"You are My God," "depart not from Me; for trouble is hard at hand" [Psalm 22:11]. You are, therefore, My God, depart not from Me; for trouble is near unto Me; for it is in My body. "For there is none to help." For who helps, if Thou helpest not?

"My strength dried up as a potsherd" [Psalm 22:15]. My strength dried up by My Passion; not as hay, but a potsherd, which is made stronger by fire. "And My tongue cleaved to My jaws." And they, through whom I was soon to speak, kept My precepts in their hearts. "And You brought Me down to the dust of death." And to the ungodly appointed to death, whom the wind casts forth as dust from the face of the earth, You brought Me down.

"I was poured out like water, and all My bones were scattered" [Psalm 22:14]. "I was poured out like water," when My persecutors fell: and through fear, the stays of My body, that is, the Church, My disciples were scattered from Me. [Matthew 26:56] "My heart became as melting wax, in the midst of my belly." My wisdom, which was written of Me in the sacred books, was, as if hard and shut up, not understood: but after that the fire of My Passion was applied, it was, as if melted, manifested, and entertained in the memory of My Church.

"They opened their mouth upon Me" (ver. 13). They opened their mouth upon Me, not out of Thy Scripture, but of their own lusts. "As a ravening and roaring lion." As a lion, whose ravening is, that I was taken and led; and whose roaring, "Crucify, Crucify."

My God, I will cry unto You in the daytime, and You will not hear [Psalm 22:2]. My God, I will cry unto You in the prosperous circumstances of this life, that they be not changed; and You will not hear, because I shall cry unto You in the words of my sins. "And in the night-season, and not to my folly." And so in the adversities of this life will I cry to You for prosperity; and in like manner You will not hear. And this You do not to my folly, but rather that I may have wisdom to know what You would have me cry for, not with the words of sins out of longing for life temporal, but with the words of turning to You for life eternal.

"I will declare Your name to My brethren" [Psalm 22:22]. I will declare Your name to the humble, and to My Brethren that love one another as they have been beloved by Me. [John 17:6, 21] "In the midst of the Church will I sing of You." In the midst of the Church will I with rejoicing preach You.

"For the kingdom is the Lord's, and He shall rule over the nations" [Psalm 22:28]. For the kingdom is the Lord's, not proud men's: and He shall rule over the nations.

"And My Soul shall live to Him." And My Soul, which in the contempt of this world seems to men as it were to die, shall live, not to itself, but to Him. "And My seed shall serve Him" [Psalm 22:30]. And My deeds, or they who through Me believe in Him, shall serve Him.

We confess that he, the Son begotten of God the Father and only-begotten God, though being incapable of suffering according to his own nature, suffered in his own flesh for our sake, according to the Scriptures. And he made his own the sufferings of his own flesh in his crucified body impassibly, for by the grace of God and for the sake of all he tasted death by having surrendered to it his own body although by nature he was life and was himself the resurrection. In order that by his ineffable power, after having trampled on death in his own flesh first, he might become "the firstborn from the dead" and "the first fruits of those who have fallen asleep" and in order that he might prepare the way for the rise to immortality for the nature of people, by the grace of God, as we said just now, for the sake of all he tasted death, but on the third day he came back to life after despoiling hell.

Just as we say that the flesh became [the Word's] very own, in the same way the weakness of that flesh became his very own in an economic appropriation according to the terms of the unification. So, he is "made like his brothers in all things except sin alone." Do not be astonished if we say that he has made the weakness of the flesh his own along with the flesh itself. He even attributed to himself those external outrages that came on him from the roughness of the Jews, saying through the voice of the psalmist: "They divided my garments among them and cast lots for my clothes," and again: "All those who saw me sneered at me, they wagged their tongues, they shook their heads."

I am like a worm, he is saying, seen to be worthless and become a laughingstock. Now, some claimed that by "worm" is suggested also the birth from a virgin, as it is not by intercourse that it comes into existence; but I believe only lowliness is indicated here.

The psalm describes in advance the attacks of the chief priests, the scribes and the Pharisees, who in imitation of the audacity of bulls and the frenzy of lions hemmed in Christ the Lord.

After the passion those former "dogs" took on the status of children through faith, whereas those who once had enjoyed the care shown to children received the name of dogs for raging against the Lord.… Blessed Paul cries out about them, "Beware of the dogs, beware of the evildoers. Beware of mutilation."

Just as the one who was a fount of righteousness assumed our sin, and the one who was an ocean of blessing accepted a curse lying on us and scorning shame endured a cross, so too he uttered the words on our behalf.

Not one nation or even two, but countless numbers of all those in the world will run to him, and will enthusiastically receive the rays of the knowledge of God.

We see none of this happening to David or to any of his successors. Only Christ the Lord, on the contrary, who is of David according to the flesh, God the Word who became man, who though of David's line took the form of a slave; he filled all earth and sea with the knowledge of God, after all, and persuaded those who were once in error and offered adoration to idols to adore the true God instead of false gods.

As much as his brokenness seems without cure, so much more praiseworthy then is his recovery. And, likewise, the more the work of the potter is fired, the better and more solid will the work be found.

These garments are the prophecies and readings of the heavenly Scriptures by which the mystery of Christ the Lord was announced.… The Savior's opponents, namely, the wicked heretics who daily lay their unholy hands upon him as the soldiers did, … divide these Scriptures for their own purpose and scatter the garments of the one body throughout the various members, and while they strip the Lord, they clothe him with their own teachings.

And the nature of the fear of God is that it urgeth us [to do] one thing, and one thing only, for it stirreth us up to do all the commandments, and for this reason the Spirit of God desired to teach us the fear of God by the hand of all the Prophets. And the Prophet David himself said, "All those who pass over the earth shall fear the Lord, and all those who go down into the dust shall kneel [before Him]."

This is what happened with the body of the Lord Savior: it was fastened with nails and pierced with a spear and thereby brought us a fruit which remains forever. For this reason, we are now not afraid to say that God suffered in the flesh, that God died for the salvation of all. So Father Augustine says admirably in his usual way: "It was an accustomed matter for humankind to die. But in order that this might not always hold sway among humankind, something new happened in that God died." So also the Apostle says: "But we preach Christ, and him crucified." So that you may not think that the Virgin's Son was somehow some other one, as some of those who are without reason do, he added: Christ, who is surely "the power of God and the wisdom of God. For God's foolishness is wiser than human wisdom, and God's weakness is stronger than human strength." For what seems so foolish or so weak to unbelievers as when they hear that God, the Son of God, was both crucified and buried? "But it pleased God through the foolishness of the proclamation to save believers." For the Lord's incarnation is the marvelous height of his mercy, an unimaginable gift, an incomprehensible mystery. From the same source, either salvation issues forth for those of the right mind or destruction is begotten for corrupted minds.

Once the Lord's passion has been related a little more extensively, he moves on to the third section in order that their hearts may not be distraught by a lingering sadness. In this part, he addresses the faithful, so that they may praise him, recognizing his ordering of events, and in order that they may gather together to celebrate the proclamation of him with universal rejoicing. For through his suffering has come the salvation of the faithful and the life of the just. Now let us consider what a sweet emotion is demonstrated in the fear of the Lord. For human fear does not engender praise, but rather blame. But the fear of God, because it is just and right, produces praise, imparts love and kindles the warmth of love.

Note that he wrote only the word poor to indicate those who despised the enticements of this world with the most lavish contempt; not the rich who are stuffed with the happiness of this world, but the poor, namely, those who hunger for God's kingdom.… The poor praise the Lord, while the rich exalt themselves. The rich collect earthly treasures, while the poor become rich with heavenly abundance. Their resources differ, and each has a completely different mindset. The rich acquire their wealth from this world, but the poor from God.… The poor possess what they could never lose; the rich cling to what not only the dead but even the living frequently lose.

They did not appear to have done something in passing or by chance. Instead, he says that they "looked carefully and stared," and their stony hearts were not softened by miracles. Great rocks were split and the earth shook, the sun hid itself in a cloak of darkness so as not to look upon such a great crime, and, how sad to say, their wickedness remained unshaken in their sacrilege, and their eyes unwavering.

These words are in fact specifically found in the Gospel, for when Christ was hanging on the cross, the Jews were saying: "He hoped in the Lord: let him deliver him now, if he wants him." O heavenly wholeness! Do we not here seem to be going through the Gospel rather than a psalm, since these things have been fulfilled with such accuracy that they seem to have been enacted rather than about to take place.

The Son of God is the righteousness of the Father. Therefore this righteousness is to be proclaimed to the people who would believe in God, who forsake the death caused by sins and come over to life, who by God's kindness experience such a new birth through faith that they are counted worthy of living forever.

God will rule over the nations, for the kingdom belongs to the Lord. Kingdoms do not belong to the nations, but to the Lord, who by his own power both changes and retains kings. The one who is known to be the Lord of history must be worshiped everywhere.

He does not reject or scorn the prayer of the poor when we entreat him for what he himself loves, but he graciously hears; and he will grant us to see his good things in the land of the living, Jesus Christ our Lord, who lives and reigns with the Father in the unity of the Holy Spirit, God throughout all ages of ages.

The saints who are aflame with desire for heavenly things are fittingly called "the heavens," as the psalmist says, "And the heavens will proclaim his justice to a people yet to be born," which is to say, "And the most illustrious teachers will proclaim, with mind, voice and action, his justice to a people, who, coming recently to the faith, desire to be born in him."

"They have eaten." Here the effect that followed with respect to the carnal is set forth; and he posits two things. First, he sets forth their good. Second, he sets forth their failing, at "In his sight shall fall" the carnal. And they received a twofold good: namely, participation in the sacrament, and the worship of God in worship. Regarding the first he says, "They have eaten," though unworthily, because they are carnal: 1 Cor. 15: "Flesh and blood cannot possess the kingdom of God." Of the good he said above that they shall be satisfied and shall praise the Lord and shall live, because they venerate the sacrament through the faith they have. But these, because they are "the fat of the earth," that is, fixed on earthly things, that is, not raised up to spiritual things, "shall fall in his sight," namely of God: Jer. 31: "I will fill the souls of the priests with fatness, and my people shall be filled with my good things." These are designated by the fat cows, Am. 4. Deut. 32: "The beloved grew fat and kicked." For "he who eats and drinks unworthily, eats and drinks judgment on himself," as is said in 1 Cor. 11. And he rightly says, "All who descend," that is, if any sink down in affection to earthly things, because even if they seem to stand in the sight of men, yet in the sight of God they fall: Is. 8: "Many of them shall stumble and fall." Or, "They shall fall in his sight," that is, even his enemies shall be prostrate before him, "all who descend into the earth," that is, into the corruption of sin: Phil. 2: "At the name of Jesus every knee shall bow."

"But you." Having narrated the passion, here he proceeds to prayer; and regarding this he does two things. First, he asks for divine help. Second, he asks for the fruit of the help granted, at "I will declare your name." Regarding the first, he does two things. First, he asks for divine help in general. Second, specifically for himself, at "Deliver from the sword." Regarding the first, he does two things. First, he asks for swiftness of aid. Second, the necessity of aid. He says therefore, regarding the first: they did these things -- they pierced my hands and my feet, etc. -- "but you, O Lord, do not remove your help far from me," that is, do not delay in granting me, the man Christ, the aid of your divinity. As if to say: it happened, because he was freed from death through the glory of the resurrection, which was not far off, because after three days he rose again. And Christ rising was: 1 Cor. 15: "Christ rising from the dead, the firstfruits of those who have fallen asleep": Ps. 56: "I will arise at dawn." "Look to my defense": as if to say, your help is necessary for me for this, namely for my defense. "Under the shadow of your wings protect me," etc. "Defend me," namely against those persecuting unto death, and against the demons, lest they detain me in Limbo. Thus he asked that his body not be dissolved into ashes and that his soul not be held in hell: Acts 2: "Having loosed the pangs of hell, inasmuch as it was impossible for him to be held by it": Ps. 37: "Do not forsake me," etc.

"For." Next the cause of the confusion is set forth; and regarding this he does two things. First, he sets forth the cause. Second, he breaks forth into prayer: "Do not depart." The cause of derision is customarily foolishness. Hence worldly people consider good men to be fools, because they do not put their trust in the world: Ps. 13: "You have confounded the counsel of the poor man, because the Lord is his hope." Regarding this cause he does two things. First, he sets forth the divine benefit that moves one to hope. Second, the hope itself, at "My hope." As if to say: they deride me because my hope is in you; and therefore he says, "For you are the one who drew me forth from my mother's womb." Here he first sets forth what pertains to the head. Whatever things are born naturally and universally from a mother's womb are produced by divine power, and God is the cause of all things: Gal. 1: "He who set me apart from my mother's womb and called me through his grace." But he says that Christ was singularly drawn forth from the mother's womb, because he was miraculously conceived and born without seed, with his mother's integrity preserved. This is the benefit, and from this follows hope. And regarding this he sets forth three things. First, the hope itself. Second, its perfection. Third, its reason. He says therefore, "My hope from my mother's breasts," that is, you are my hope from the time I became man and nursed at my mother's breasts, because when he was the Word with God, it was not fitting for him to hope: Ps. 70: "My hope from my youth." But against this: Christ from the instant of his conception had the use of free will; therefore from that time he hoped. The response is that the breasts, that is, the milk of the breasts, were prepared at the same time that he was conceived; hence the breasts refer to the conception itself. "Upon you I was cast from the womb." Against this: if after he came forth from the womb he was cast upon God, then before he left the womb he was not cast upon God. It must be said that one is "cast upon" another who does not rely on himself but depends on the other: 1 Pet. 5: "Casting all your cares upon him." Hence, "I was cast from the womb," because I rely on you alone. And thus the perfection of hope is described.

"Deliver." Here he explains specifically from what he asks to be defended. And first, against death. Second, against the temptation of death, at "From the hand of the dog." He says therefore, "Look to my defense," and "O God, deliver my soul," which they seek, "from the sword," that is, from the trembling, brandished sword. But against this: Christ was not killed by a sword but by a lance; and the lance also struck him after death. But it must be said that the sword by its sharpness divides: Heb. 4: "Sharper than any two-edged sword, and penetrating even to the division." And therefore, because death divides the soul from the body, and the father from the son and vice versa, and brother from brother, it is called a sword: Zech. 13: "Sword" -- that is, death -- "arise against my shepherd." And from this he is delivered in the resurrection. Or the sword is the tongue of adversaries: Ps. 56: "Their tongue is a sharp sword." Or here Christ speaks for his members, many of whom were killed by the sword: Acts 12: "He killed James the brother of John with the sword." "And from the hand of the dog." Here he prays against temptations; and he describes them in three ways as irrational, and he does this under the likeness of a dog, which barks before it perceives against whom it should bark, on account of its sudden anger. So the Jews, before they knew why they should bark against Christ, were crying out: Phil. 3: "Beware of dogs, beware of evil workers"; and above, "Many dogs have surrounded me." This pertains especially against the Jews, who, barking against Christ, cried out, "Crucify, crucify." Lk. 23.

"For." Here the manner of the passion is set forth. And first he sets down what happened before the crucifixion. Second, what happened during the crucifixion itself. Third, what happened after the crucifixion. Before the crucifixion two things happened. First, he was captured; and regarding this he says, "Many dogs have surrounded me": Phil. 3: "Beware of dogs, beware of evil workers": Is. 56: "Most shameless dogs, they never have enough." Second, how he was mocked; hence he says, "The council of the wicked has besieged me." Next he sets forth what happened during the crucifixion itself. And first, regarding the nailing: "They have pierced my hands and my feet," fastening them to the wood with large nails: Zech. 13: "What are these wounds in the midst of your hands?" Likewise, regarding the stretching out, he says, "They have numbered all my bones," that is, they have made them able to be counted.

"You who." He treats each in turn. And first the first. Second, the second, at "Before you." In the first he sets forth the entire preaching of the new testament, how the name of the Lord is declared. And first he shows what people are led to in the new testament. Second, what is declared to them, at "For he has not despised." People are led to three things in the new testament: namely, to confession of the mouth, to seeking the glory of God, and to fearing God. Regarding the first he says, "You who fear God, praise him." Now there is a twofold fear: one filial, which fears to offend God and fears to be separated from him and shows him reverence, and this comes from charity. The other is servile fear, which fears punishment alone, and this does not come from charity: 1 Jn. 4: "Charity casts out fear." The old law was a law of fear; but the new is a law of love. You therefore who fear the Lord, that is, who fulfill the law out of fear, praise him, because no one praises what he does not love; as if to say, confess him out of love: Ps. 116: "Praise the Lord," etc. Regarding the second he says, "All the seed of Jacob, magnify him": 1 Cor. 10: "Whether you eat or drink or do anything else, do all things for the glory of God." And he says "all the seed of Jacob," etc., because to the children of Jacob, that is, to the Jews, the law of the old testament was given, in which human glory is promised; but in the new testament the glory of God is promised. And he says "all," to include the children of the promise who are counted as the seed, as is said in Gal. 3, namely the Gentiles. Regarding the third he says, "Let all the seed of Israel fear him," with the fear of reverence that is joined with love: Deut. 10: "And now, Israel, what does the Lord your God ask of you, except that you fear him and walk in his ways?" Israel is the same as Jacob.

"In you." Here another reason is given, drawn from the ancient custom and experience by which the holy fathers were freed from tribulations when they called upon God -- as is evident from Ex. 14, that they were freed from the persecution of the Egyptians; and concerning Susanna, who was freed from the unjust sentence of the elders, Dan. 13; and Daniel, who was freed from the mouth or the den of lions, Dan. 14. How then have I been forsaken by you and not freed from suffering? He therefore does two things regarding this. First, he makes mention of the evil of bodily affliction. Second, of the evil of confusion. As for deliverance from the first evil, they did two things. First, they hoped in him; hence he says, "In you," not in the world, "our fathers hoped": Is. 26: "You have hoped in the Lord through eternal ages, in the Lord God, mighty forever," etc. "And you delivered them"; and this is the fruit of hope, because "you delivered them." Second, they cried out; hence he says, "To you they cried out," from great affection of heart, "and they were saved": Ps. 119: "To the Lord when I was troubled I cried out," etc. As for the second evil, namely confusion, he says, "In you they hoped, and they were not confounded." But against this: Dan. 3: "There is no confusion for those who trust in you": Rom. 5: "Hope does not confound." It must be said that the fathers pertained to the old testament in which temporal goods were given; and therefore, to show that divine providence also disposes temporal things, he frees them even with temporal deliverance. But Christ promises and bestows spiritual things; and to show that temporal things are to be despised and eternal things hoped for, he did not will temporal deliverance according to reason. And yet some in the new testament were freed by temporal deliverances, and in the old testament some were instructed by spiritual afflictions, to show that God is the author of both testaments.

"The poor shall eat." Here next he sets forth the effect of the passion with respect to others; and first he proposes the various effects of the passion; second, he shows that they pertain to the future, at "It shall be proclaimed." Regarding the first, he does two things. First, he proposes the effects pertaining to the apostles. Second, he presents such effects as derived through the apostles to others, at "They shall remember." To the apostles pertains the ministry of the Lord's sacrament, which is designated when he says, "The poor shall eat," that is, the humble and those who despise the things of the world: Mt. 5: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." They shall eat the sacrifice, that is, the sacrament of the body and blood, both sacramentally and spiritually. And from this follows a threefold effect: spiritual, namely satiety, praise, and life. Regarding the first he says, "And they shall be satisfied," because their desire will rest in the fullness of graces that are acquired through this sacrament: Ps. 62: "Let my soul be filled as with marrow and fatness." Regarding the second he says, "And they shall praise the Lord who seek him." Nor is this surprising, because praise follows from joy: Is. 51: "They shall come to Zion with praise, and everlasting joy shall be upon their heads." Now the satiety of desire causes delight: Is. 55: "Your soul shall delight in richness," that is, in spiritual fatness: Ps. 41: "With the voice of exultation and confession, the sound of one feasting." But not just anyone praises God, but "those who seek him," that is, who seek nothing else but Christ or God: Is. 55: "Seek God while he may be found; call upon him while he is near." Regarding the third he says, "Their hearts shall live," etc. Jn. 6: "If anyone eats of this bread, he shall live forever." And therefore he says, "shall live"; as if to say: although they may die in body by imitating the passion of the Lord, yet they shall live in heart: Ps. 68: "Seek the Lord, and your soul shall live."

"He hoped." He shows what those words were that they spoke to his confusion: because first they reproached him for the hope he had in God; hence he says, "He hoped in the Lord; let him deliver him." Mt. 27: "He trusts in God; let him deliver him if he wants him." As if to say: if he had hoped in the Lord, he would have freed him, because it was said immediately above that "in you our fathers hoped, and you delivered them." But they are deceived, because it is not understood of temporal salvation or deliverance. Second, they reproach Christ that he is not acceptable to God; hence he says, "Let him save him, since he delights in him": Wis. 2: "He calls himself the Son of God."

In the preceding psalms, the tribulation that David endured from his son and from Saul seems to have been treated first; but here, in the third decade, the persecution he suffered from the entire people is addressed, who rejected him at Saul's command. This Psalm is therefore divided into three parts. In the first, the tribulation is narrated. In the second, a prayer is poured out to God for deliverance; in the third, a thanksgiving is offered. The second begins at Ps. 24: "To you, O Lord, I have lifted up"; the third at "Bring to the Lord," Ps. 28. Regarding the first, he does two things. First, he sets forth the tribulation; second, he shows how he is helped by God in tribulation, at Ps. 22: "The Lord rules me." As was said above, just as in other prophets, so here certain things then present are treated insofar as they were a figure of Christ and pertained to the prophecy itself. And therefore sometimes certain things are set down that pertain to Christ, which exceed, as it were, the capacity of the historical accounts. And among other things, this Psalm especially treats of the passion of Christ. And therefore its literal sense pertains to Christ. Hence he specifically spoke this Psalm during the passion when he cried out, "Eli, Eli, lama sabachthani," which is the same as "My God, my God," etc., as this Psalm begins. And therefore, although this Psalm may be said figuratively of David, it is nevertheless specifically referred to Christ in its literal sense. And at the Synod of Toledo, a certain Theodore of Mopsuestia, who expounded this psalm literally of David, was condemned, both for this and for many other things; and therefore it must be expounded of Christ. It should be known, moreover, that five Psalms treat at length of the passion of Christ, of which this Psalm is the first. The others touch upon the passion of Christ more briefly. The second is "Judge, O Lord, those who harm me," Ps. 34. The third is "Hear, O God, my prayer, and do not despise my supplication." The fourth, Ps. 68: "Save me, O God, for the waters have entered in." The fifth, Ps. 108: "O God, do not be silent about my praise." And this is on account of the five wounds of Christ, or on account of the five sheddings of blood. And there is one manner of proceeding in all of them, because they begin with lamentation and end with the salvation of peoples, since from the passion salvation was brought about for all people. Jerome's title is: "For the choirmaster, for the deer of the morning." In our text: "For the choirmaster, for the assumption, or for the doe of the morning." In this Psalm the passion of Christ is principally treated. Secondly, the resurrection is touched upon in it, because through it the passion is made intelligible, and the passion is ordered toward the resurrection -- just as if I should say, "this man has been freed," it shows that he was a slave. Therefore this Psalm belongs to David, that is, to Christ. And it is "for the assumption," that is, the resurrection, and this was in the morning; hence "for the doe," that is, for human nature, or "for the deer of the morning," that is, Christ: Ps. 107: "I will arise at dawn." This title, however, refers to when David went as a fugitive and was hiding in the wilderness like a deer. Hence he said above, Ps. 17: "And he made my feet like those of deer." Therefore on account of that tribulation which prefigured the passion of Christ, this Psalm is given its title. In this way, however, it is better referred to Christ, so that by the deer is understood the human nature in Christ, because a deer passes through thornbushes without injury to its feet; so Christ passed through this present life without any defilement of himself. Likewise, a deer leaps most excellently: so Christ ascended from the pit of death to the glory of the resurrection. And therefore he is called a deer, and he is called "of the morning" because he rose at that time. This Psalm is divided into three parts. In the first, a complaint is set forth. In the second, a narration of the passion, at "But I am a worm." In the third, a petition for deliverance is placed, at "But you, O Lord, do not remove your help far from me." Regarding the first, he does three things. First, the complaint or question is set forth. Second, an exposition of the complaint is given, at "Far from my salvation." Third, the reason for complaining is given, at "But you dwell in the holy place." This is the translation of the Septuagint. In the Greek and in the Hebrew, however, "look upon me" is not found; rather it reads: "My God, my God, why have you forsaken me?" Because Christ spoke these words on the cross; but "look upon me" was inserted. Therefore the petition is set forth when he says, "My God, my God." Moreover, "God" is repeated twice for greater certainty: Gen. 41: "That you saw the same thing a second time pertaining to the same matter is a sign of its certainty." "Look upon me," that is, have mercy on me: Ps. 24: "Look upon me and have mercy on me, for I am alone," etc. "Why have you forsaken me?" These were the words of Christ on the cross. From these words, however, Arius took occasion for his error: namely, that in the death of Christ the divinity was separated from the humanity. Hence, according to him, the Lord complains about this, saying, "Why have you forsaken me?" But this is erroneous. It should be known, however, that someone is said to be forsaken by God when God is not present to him, as he seems to be present when he protects him and fulfills his petition: Jer. 20: "The Lord God is with me as a mighty warrior; therefore those who persecute me shall fall and shall be weak." And because Christ was not freed from bodily suffering when he was in his passion, in this respect he is said to have been forsaken for a time, that is, exposed to suffering: Rom. 8: "He did not spare his own Son," etc. Likewise that petition, "Father, if it be possible, let this cup pass from me," as stated in Mt. 26, does not seem to have been fulfilled, because it was according to the flesh: Is. 54: "For a moment and briefly I forsook you," that is, I exposed you to suffering; "and with great mercies I will gather you," namely, in the resurrection. And therefore he says, "Why have you forsaken me?" That is, "Why have you exposed me to suffering?" "Far from my salvation are the words of my transgressions." Here the complaint or question is expounded. And first in general. Second in particular, at "My God, I will cry out." He says therefore, "You have forsaken me." And this, because the words of my transgressions are far from my salvation, that is, from the salvation of me, a true man, insofar as I have a human nature: Ps. 118: "Salvation is far from sinners." And these words -- namely "forsaken," and "far," and "why" -- do not seem to be the words of a just man or of justice, but seem to be words of my transgressions, that is, of a sinful man; that is, they show me to be not just, but a sinner. Hence Christ spoke these words in the person of the sinner, or of the Church. And this is one of the rules set forth above at the beginning of the Psalter: that the things which pertain to the members, Christ says of himself, because Christ and the Church are, as it were, one mystical body; and therefore they speak as one person, and Christ transforms himself into the Church, and the Church into Christ: Rom. 12: "We, being many, are one body in Christ." In the members of Christ, that is, in the Church, there are transgressions or sins. But in the head, that is, in Christ, there is no transgression, but only the likeness of transgression: Rom. 8: "God sent his Son in the likeness of sinful flesh, and concerning sin condemned sin": 2 Cor. 5: "Him who knew no sin he made sin for us, that we might become the righteousness of God in Christ." Now Christ, when the passion was imminent, prayed, "Father, if it be possible, let this pass," etc., Mt. 26. But these words of Christ praying can be expounded in two ways. In one way, so that Christ uttered them as bearing the person of the weak who are in the Church, because it was to happen that some weak members of his, when suffering was imminent for them, would be afraid. In another way, that he uttered this petition bearing the role of the weak flesh in Christ, which naturally fears and flees death. What he asked, therefore -- to be delivered -- was a word either of the members in whom transgression is found, or of the flesh of Christ in which there is the likeness of transgression or sin. And therefore he says "words" by which he asked to be delivered, which are "of my transgressions," that is, of the faithful, for whose transgressions I suffer; or they are of the weak flesh which has the likeness of transgression: "far from" bodily "salvation," because the cup, or the suffering, does not pass from me as I asked; as if to say, I do not obtain the salvation I intend if my petition, which I make, were to be heard, "Father, let this cup pass from me." And therefore Jerome's text has, "Far from my salvation are the words of my groaning." Augustine expounds it differently in the Book on the Grace of the New Testament: these words by which I ask to be freed from suffering and complain that I have been abandoned to suffering are far from my salvation, which according to my divinity I ought to bring about. Mt. 1: "He himself shall save his people from their sins." And he assigns the reason why he was forsaken: for there is a twofold salvation -- one bodily, which is common to men and beasts: Ps. 35: "Men and beasts you will save, O Lord." The other is spiritual and eternal; and this belongs properly to Christ: hence he says "my," because the salvation of the new testament was brought about through Christ: Is. 45: "Israel is saved in the Lord with an eternal salvation." And these differ, because the first was sought in the old testament, while the second is sought in the new. Why then was he left capable of suffering? Because he came in the new testament. And these words which he spoke here are "far from my salvation," the spiritual one, because they are for bodily salvation. "Far." Christ speaks in the person of sinners, who are sometimes forsaken by God on account of sins. Hence he says, the words of my transgressions, that is, of sinners, are far from salvation, the spiritual kind, because this is the reason why sinners are not saved -- because they are sinners: Jn. 9: "God does not hear sinners." Or according to Augustine, he speaks, "from me," as if by forsaking me you have made me far from my salvation, that is, bodily salvation: and these words are "of my transgressions."

"For." Here it is shown what is announced to them, namely the power of Christ, insofar as he speaks in the person of Christ praying. For sometimes one does not wish to hear prayers -- namely, when he does not wish to see the one for whom the request is made, or when he does not wish to see the one asking. Sometimes, even if he wishes to see the one asking, he nevertheless does not wish to hear the petition. And he excludes the first when he says, "He has not despised," as if by neglecting, "nor has he scorned the supplication of the poor," that is, of the humble one who has no hope in temporal things, that is, of Christ. The second he shows: "Nor has he turned his face from me," as if not accepting me: Ps. 68: "Do not turn your face from your servant," etc. The third, when he says, "And when I cried to him, he heard me," because the judge granted what I asked for myself and for my own: Jn. 16: "If you ask the Father anything in my name, he will give it to you": Jon. 2: "I cried out, and you heard my voice." And note that before the passion he says he suffered three things. For he says he was despised, "I am a worm," etc. Forsaken, "Why have you forsaken me?" Likewise he says he was not heard, "I will cry out by day and you will not hear." And why? Because at that time he was saying "words of transgressions," that is, pertaining to the weakness of the flesh, according to which temporal things are rather sought. But now, because through the resurrection he brought human nature to the point of seeking spiritual things, he says the contrary. Because above he said, "I am a worm," etc., here he says, "He has not despised me," etc. Above he said, "You have forsaken me"; here he says, "Nor has he turned his face from me." Above he said, "I will cry out by day"; here he says, "When I cried to him, he heard me."

"Before you." Above, the Psalmist in the person of Christ promised he would speak of two things: namely, the declaration of the divine name and the praise of God. He has already spoken of the first; here he treats the second, namely divine praise. Regarding this he does two things. First, he shows what the praise of God is like. Second, how he joins works to praise, at "My vows," etc. He says therefore, regarding the first, "Before you is my praise." And this can be understood in two ways. In one way thus: my praise, by which I am praised, is before you, not before men, from whom I do not have praise, but from you: 2 Cor. 10: "Not the one who commends himself is approved, but the one whom God commends." In another way thus: my praise, by which I praise you, is before you, not in the eyes of men: Sir. 47: "With his whole heart he praised God and loved the Lord." And this, "in the great Church," gathered together by me and in my name. Great in its extent: Is. 54: "Enlarge the place of your tent, and let the curtains of your tabernacles be stretched out." Great in power: Mt. 16: "Upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give you the keys of the kingdom of heaven; and whatever you loose," etc. In dignity: Rev. 21: "The kings of the earth shall bring their glory and honor into it." Here he shows how he joins works to praise. The vow of Christ was to give himself for the salvation of the faithful, for he himself vowed this insofar as he was man: Ps. 39: "That I might do your will, O my God, I desired." Which will of God is our sanctification: Jn. 6: "I came down from heaven not to do my own will, but the will of him who sent me." These vows Christ fulfilled by giving himself to the passion, and again when he gave his body as food for the faithful; hence he says, "My vows," that is, sacrifices, "I will pay," on the altar of the cross and in the sacrifice of the faithful; and I will do this "in the sight of those who fear him": Sir. 3: "He who fears the Lord honors his parents."

"Save me." Here he describes them as cruel, under the likeness of a lion, which is a cruel animal; and this refers to Pilate, who wielded the power of a lion, that is, of the emperor, whom the apostle calls a lion: 2 Tim. 4: "I was delivered from the mouth of the lion." Or it refers to the devil: 1 Pet. 5: "Like a roaring lion, he goes about seeking whom he may devour." "And my lowliness from the horns of the unicorns." Here he describes them as proud; and it refers to the chief priests and scribes, who are compared to the unicorn, which signifies pride. And this is indicated by the fact that it has one horn on its head, and is of such pride that it in no way endures subjection, but immediately dies when captured: Job 39: "Will the rhinoceros, that is, the unicorn, be willing to serve you, or will it remain?" etc. And by this are signified the rulers of the Jews, who uniquely gloried in their knowledge of God. And whoever uniquely exalts himself is like the Pharisee: Lk. 18: "I am not like other men": Ps. 74: "Do not lift your horn on high."

"They have surrounded me." Above the Psalmist, in the person of Christ, showed that his complaint or grievance was reasonable, both on God's part and from the custom or experience of the ancients; here, however, he pursues the order of the passion as regards the affliction of the flesh. And first he introduces the persecutors. Second, the effect of the persecution, at "Like water." Third, the manner of the persecution, at "Dogs have surrounded me." First, therefore, the persecutors are introduced as attacking by deed: some of them are lesser, such as the common people and the servants; and regarding these he says, "Many young bulls have surrounded me": Eccl. 1: "The number of fools is infinite." "They have surrounded me," because they attacked from every side: Ps. 117: "They surrounded me like bees," etc. Some are greater; hence he says, "Fat bulls have besieged me": Sir. 6: "Do not exalt yourself in your thinking, like a bull which, from its fatness and strength, is not pressed by the yoke, and greatly breeds and is proud." It is said that the bull is a melancholic animal, and for this reason it retains anger for a long time. And just as the lesser ones have boldness on account of their multitude, so the greater ones on account of their riches. And therefore he says "fat": Job 15: "He is armed with a fat neck." "They besieged me": Job 19: "They besieged my tent round about." Next he introduces the persecutors rising up with their mouths; hence he says, "They opened their mouth against me." And indeed in manifold ways, by tempting him: Mt. 22: "Why do you tempt me, hypocrites?" By accusing, by envying, by demanding his death, saying, "Crucify him": Lam. 3: "My enemies opened their mouth against me." Then he adds a simile: "Like a lion seizing and roaring," to whom they are compared on account of their cruelty: Jer. 12: "My heritage has become to me like a lion in the forest; it has raised its voice against me." For it is the nature of the lion to roar after seizing its prey: Am. 3: "Will the young lion give voice from its den unless it has caught something?" And he says "seizing" by lying in ambush, and "roaring" by openly seeking his death: Ezek. 22: "Like a roaring lion seizing prey, they devoured souls."

"From the womb." Here the reason for the hope is given: as if to say, I hoped in you because I always had you as God: Ps. 27: "In God my heart has hoped, and I was helped." And therefore he says, "You are my God from my mother's womb," that is, from the time I was made man, because before that the Son of God was not man. But if this is expounded of the members of Christ, the casting or drawing forth is from one thing to another according to the flesh; Christ, however, always tended toward God. But he speaks of the members, who according to the flesh are always in the fleshly womb, namely in worldly desires; but through God they are drawn out from such desires and cast upon God, so that they hope for and seek nothing but God. Next he concludes with a prayer, saying, "Do not depart from me," namely in defending me, whether in me or in my members, as regards spiritual things. As if to say: you have forsaken me by exposing me to bodily suffering. Do not withdraw from me by withdrawing your spiritual aid from me.

"They shall remember." Here he sets forth the effects derived to others. And first, commonly to all. Second, regarding the carnal, at "They have eaten." Third, regarding the spiritual, at "And my soul." Now there is a threefold effect. The first is divine knowledge, to which the Gentiles came through the apostles. The second effect is conversion to Christ. The third effect is manifested through the perfection of works. Regarding the first he says, "They shall remember." In human beings a certain knowledge of God is naturally implanted; but they forget the Lord through sin: Deut. 32: "You have forgotten the Lord your creator." Now the Gentiles had had some knowledge of God, but they had forgotten it on account of sins; but through the apostles they were brought back to remembrance of their natural knowledge: Jer. 51: "Remember the Lord from afar." Regarding the second he says, "And they shall turn to the Lord," namely through love. And this was done not only by the Jews, but by "all the ends of the earth": Is. 21: "If you seek, seek; be converted and come." And these two effects also pertain to the sacrament of the altar, which is a certain memorial of the Lord's passion, as is said in 1 Cor. 11. Therefore he says, "They shall remember," because the conversion of the soul to God is an effect of the sacrament of the altar: Ps. 22: "He led me to the water of refreshment." Worshipping him not in ceremonies, but "in his sight," that is, with spiritual worship: Jn. 4: "True worshippers will worship the Father in spirit and in truth." "And all the families of the nations": Zeph. 2: "Men shall worship him, each from his own place, all the islands of the nations"; as if it were to be understood that the Gentiles worshipped the God of Israel. And just as proselytes, going to dwell with the Jews, left their own place.

"It shall be proclaimed." Here he explains when this will happen: not in his own time, but in future times. And he sets forth three things. First, he foretells the preaching of the faith. Second, by whom it must be preached. Third, to whom it is preached. Regarding the first he says, "A generation to come shall be proclaimed to the Lord"; and this can be expounded in two ways. In one way, with Jerome: as if to say, a coming generation shall be proclaimed, that is, evangelized. And this, so that they may be converted to the Lord, or also "shall be proclaimed" passively; as if to say, through the preaching of the apostles that generation will be brought to the Lord: Mt. 11: "The poor are evangelized." Or thus: the good of the generation shall be announced by the angels to God himself -- not that he is ignorant or in need, but so that order may be preserved, as Dionysius says, and as is said in Tob. 12: "I am Raphael, one of the seven angels who stand before the Lord." "And the heavens shall declare," that is, the heavenly apostles: Phil. 3: "Our citizenship is in heaven": "His righteousness," not human, but God's, which the Jews reject: Rom. 10: "Being ignorant of the righteousness of God, and seeking to establish their own righteousness," etc. To whom it shall be proclaimed: "To a people that shall be born," by spiritual generation: Jn. 3: "Unless one is born again," etc. This people, however, is not born by human agency, but by divine: Jn. 1: "Not of blood, nor of the will of the flesh, nor of the will of man, but born of God." And therefore he says, "Whom the Lord has made": Ps. 99: "The Lord made us," etc.

"But they." Here those things that happened after the passion are set forth; hence he says, "But they watched," gathering for the spectacle in order to mock: Lk. 23: "The soldiers mocking him filled a sponge with vinegar, saying, 'If you are the King of Israel, save yourself,'" etc. "And they looked on," namely to see what would happen to me. "They divided my garments among themselves," which were several and divisible; "and for my tunic," namely the seamless one, "they cast lots." And they did this either out of greed or as a kind of mockery. By these divided garments are signified the sacraments of the Church; but by the tunic that is not divided is signified the unity of the Church, which everyone believes himself to have, but which only one possesses, because the unity of the Church is singular: Song 6: "One is my dove, my perfect one."

"But you." Above, the question of Christ inquiring into the cause of his passion was set forth; here, however, he shows that such a question is reasonable, and that it is reasonable that he was forsaken. And first he says this is wonderful on God's part. Second, he shows this from ancient experience, at "In you our fathers hoped." What is said here is referred to the foregoing in three ways, according to three expositions. One is that he is far from temporal salvation, and thus this division was made. Hence that is wonderful on God's part for two reasons. The first is that God dwells in the saints and yet does not defend them: Judg. 6: "If the Lord is with us, why have all these evils overtaken us? Where are his wonders which our fathers told us of?" And therefore he says, "But you dwell in the holy place": Jer. 14: "You are in our midst, O Lord," but he especially dwells in Christ. The other reason is that whatever good we have is entirely for the praise of God. And therefore, if things go well for us, God is better praised by us. And therefore it follows, "the praise of Israel": Jer. 17: "Heal me, O Lord, and I shall be healed; save me, and I shall be saved, for you are my praise." According to another exposition: "Why have you forsaken me?" Namely because the words of my transgressions are far from my salvation, spiritually; but I cry out for temporal salvation. But you, who dwell in the holy place, so as to be the praise of Israel, will not hear, because you do not hear when one does not cry out for spiritual salvation. Or according to the third exposition, so that Christ speaks in the person of the sinner: as if to say, therefore you are far from my salvation, because you do not dwell in sinners, but in the holy place.

"But I." Here he sets forth his passion. And first he proposes the confusion that he suffered. Second, he expounds it, at "All who see me." Third, he assigns its cause, at "For you are." The first part can be read in two ways. In one way, so that first he proposes the likeness of the confusion, and second he expounds the reproach. He says therefore: they were delivered, but I was not freed from confusion; rather I was so vilely trampled upon as if I were a worm and not a man: Job 25: "Man is rottenness, and the son of man a worm": Lam. 3: "I have become a derision to all the people, their song all day long." And he explains how: "a reproach of men, and the outcast of the people": Mt. 27: "Those passing by blasphemed him, 'Ha! You who would destroy the temple.' And those who were crucified reviled him. 'He saved others; he cannot save himself.'" And Jn. 19: "Weaving a crown of thorns," etc. And therefore, "I have become a reproach of men," in their words, as has been said, "and the outcast of the people," because they despised him, and because, having rejected him, they asked for Barabbas, Mt. 27. Lam. 3: "You have made me an outcast in the midst of the peoples." In a second way, so that it pertains to Christ's dignity: for a worm is not generated from intercourse, but from the earth, by the heat of the heavenly sun alone. "For he was like the most tender worm of wood," as it is said in 2 Sam. 23; so Christ was born from the Virgin by the operation of the Holy Spirit alone: Ps. 84: "The Lord will give kindness, and our land will yield its fruit." Therefore he says, "But I am a worm and not a man," that is, not merely a man, but also God. Or otherwise, according to Augustine: by "man" is understood the old man, namely Adam, who was a man in such a way that he was not the son of man. By "worm" is understood Christ, who was a man in such a way that he was the son of man, that is, of the Virgin. Therefore he says, "I am a worm and not a man," that is, not one rejoicing in temporal things, but the son of man rejoicing in spiritual things. "The outcast of the people" -- this remains unchanged. Next he sets forth the derision: and first he shows how it was universal; second, how it was manifold. That it was universal he shows when he says, "All who see me have derided me": Jer. 20: "All day long everyone mocked me," because both the people and the rulers did so. And this distribution, "all," is understood of the entire people, namely the wicked. That the mockery was manifold he shows: because it was in words; hence he says that "they spoke with their lips": Mt. 27: "Those passing by blasphemed him": Is. 57: "Whom have you mocked? Against whom have you opened your mouth wide and stuck out your tongue?": Wis. 2: "If he is truly the Son of God, he will receive him." Likewise in deeds: "And they shook their heads": Mt. 27: "Shaking their heads" (namely in derision) "saying, 'He saved others,'" etc.

"For." This, according to Jerome, is the beginning of the following verse; and therefore it can, as was said, be suitably read with the preceding text, and also with what follows. And as Jerome says, it is more suitably read with what follows. For the Psalm, expounding the passion in the person of the Lord, first sets forth a prayer, and then follows the order of the passion, at "They have surrounded me," etc. Regarding the first, he does two things. First, he proposes the prayer. Second, he shows the necessity of praying: "For tribulation." He says therefore, "You are my God from my mother's womb," and therefore I pray, "Do not depart from me, for tribulation is near." For these things are to be understood as Christ speaking in the person of his members, that he would not abandon them in tribulations: 1 Cor. 10: "God is faithful, who will not allow you to be tempted beyond what you are able." Ps. 70: "Do not forsake me, for my enemies have spoken against me, and those who watched for my life took counsel together." He does not, however, say this for himself. Now the necessity is twofold: the tribulation that threatens, and the help that is lacking. Hence he says, "Tribulation is near," namely in time: Mt. 26: "Behold, the hour draws near, and the Son of Man will be handed over," etc. But an objection is raised: since these words belong to Christ already on the cross, how does he say, "For tribulation is near," etc.? We can say that David changes the tenses. Augustine solves it differently. Tribulation is sometimes near, sometimes remote. The sense of pain is in the soul: what is near to the soul is the body; what is remote is exterior goods. When therefore the affliction is in exterior things, the tribulation is not near; but when it is in one's own body, then it is near and close, and it is impossible that a person not feel it. Now Christ was afflicted in his own body: Ps. 114: "I found tribulation and sorrow." Likewise, help is lacking: "For there is no one to help." And therefore one must persist in prayer: Is. 63: "I looked about, and there was no helper; I searched, and there was no one to assist," because even the apostles, having left him, fled.

"It dried up." Here he shows that whatever was beautiful in Christ vanished. Three things seemed to flourish in Christ before the passion: the working of miracles, the eloquence of his teaching, and the fame and glory of the people. Regarding the first, Jn. 6: "A great multitude was following him, because they saw," etc. And this power dried up in the passion, according to their opinion; hence they cried out, "He saved others," etc. "It dried up," that is, it became worthless, "like," etc. Or a potsherd, when it dries, hardens: so in the passion the power of Christ was hardened to endure: Sir. 27: "The kiln tests the potter's vessels, and the trial of tribulation tests the just." Regarding the second, Mt. 7: "He was teaching them as one having authority"; but in the passion, "My tongue clung to my jaws," on account of his silence: Ezek. 3: "I will make your tongue cling to your palate, and you will be mute." And this happened in the passion, because he did not answer Herod: Lk. 23: "Herod questioned him at great length. But he made no answer." Regarding the third, Mt. 21: "A very great crowd spread their garments on the road. And others cut branches from the trees," etc. Then was fulfilled what David had prophesied of Christ, saying (Ps. 117), "O Lord, save me; O Lord, grant prosperity. Blessed is he who comes in the name of the Lord; the Lord is God, and he has given us light." But in the passion he became worthless; hence he says, "And you have brought me down to the dust of death," that is, you have caused me to suffer a vile death: Wis. 2: "Let us condemn him to a most shameful death." Or if it is referred to the members: "You have brought me down to the dust of death," that is, my members, which are reduced to ashes, but not the body of Christ himself. Or "to the dust," etc., that is, "You have given me into the power of the Jews, who are like dust," etc.

"Like." Next he sets forth the effect of the persecution. And first he proposes this effect. Second, he expounds it, at "Scattered." He says therefore: they persecute me and harm me, because as regards bodily health they have entirely prevailed. And therefore he says, "I am poured out like water." If oil is poured out, something remains in the vessel; if wine is poured out, at least the scent remains in the vessel; but of water nothing remains. As if to say: I am entirely poured out, according to their opinion: 2 Sam. 14: "We are like waters spilled out, which do not return upon the earth." Water is easily poured out and cast away; so I was poured out. Just as the Jews not only tried to destroy him from the earth, but also wanted to destroy his fame. Or Christ is likened to water because water washes; so the passion of Christ washes away all sins and all filth: Rev. 1: "He loved us and washed us from our sins in his blood." Likewise water irrigates and makes fruitful; so the passion of Christ: Sir. 24: "I said, I will water my garden," etc. And it bears the fruit of eternal life: Sir. 24: "My flowers" (that is, of my passion) "are the fruit of honor and uprightness." Likewise it makes the way slippery; so the passion of Christ disposes the Jews to fall: 1 Cor. 1: "We preach Christ crucified, a stumbling block to the Jews, and foolishness to the Gentiles; but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God." Next he expounds this effect, and therefore he says, "Scattered are," etc. As if to say: whatever seemed strong in me has been dissolved; whatever was beautiful has withered. And therefore he says, "Scattered," etc. In a person there is a twofold strength. One is bodily strength, and this consists in the bones and sinews; and regarding this he says, "All my bones are scattered." As if to say: all my bodily strength has failed. Yet of Christ it is said spiritually: for the apostles, who are the bones of Christ, were scattered: Zech. 13: "I will strike the shepherd, and the sheep of the flock will be scattered." The other is the strength of the soul, which consists in the heart; hence he says, "My heart has become like melting wax." Augustine asks how this can be true of Christ as head, because this seems to come from excessive fear, which must not be said of Christ -- because even though there was natural fear in him, it was not so great that his heart would melt. And so it is understood of Christ not in himself, but with respect to his members, who are indeed the heart of Christ, whom he especially loves: Phil. 1: "Because I hold you in my heart." And it follows, "God is my witness, how I long for you all in the heart of Jesus Christ." These were the apostles, who were bones for sustaining the weak in the Church, just as bones sustain the flesh: Rom. 15: "We who are stronger ought to bear the weakness of the infirm." And their hearts were like melting wax. First by an evil melting through fear, as in the flight of the disciples: Mt. 26: "Then all of them, leaving him, fled." And in the denial of Peter: Lk. 22: "But he denied it, saying, 'Man, I do not know what you are saying.'" Second by a good melting, as in the conversion of the disciples, as is evident in Peter and Andrew. Or it must be said that melting is also characteristic of love. Song 5: "My soul melted." A thing before it melts is hard and contained within itself; if it melts, it spreads out and tends from itself toward something else. Fear also sometimes hardens, namely when it is not great; and so it is also with love, because when love comes upon one, then the person tends toward another thing who before was contained in himself. And regarding this melting, it can be expounded even of Christ as head: for this melting is both from the Holy Spirit and is in the midst of the belly, that is, of the affections. Or by the heart of Christ is understood Sacred Scripture, which manifests the heart of Christ. This, however, was closed before the passion, because it was obscure; but it was opened after the passion, because those who now understand it consider and discern how the prophecies are to be expounded.

"My God." These things are pursued in particular. By day and night we can understand two things. In one way, literally, temporal day and night, and thus "to cry out" means to cry out continually; hence he says, "You will not hear"; as if to say: although I cry out continually, I am nevertheless not heard. Jerome's text has, "and by night, and there is no silence for me," as if I do not cease praying day and night. In another way, by "day" is understood prosperity, and by "night" adversity. And according to Augustine, words that are said for bodily salvation are made "by day" for prosperous things, and "by night," so that adversity might be taken away. Therefore Christ cries out "by day," when he is in prosperity, and is not heard, because he asks that he not perish; and "by night," so that adversity might be removed, and it is not removed. But against this it is said of Christ (Heb. 5) that he was heard, etc. And it must be said that prayer is an act of reason: hence every prayer of Christ proceeding from the judgment of reason was heard. It is otherwise with prayer expressing the weakness of a passible nature and the proper movement of the members, because he himself did not wish it to be heard: Jn. 12: "Now my soul is troubled, and what shall I say, Father?" etc. And why he was not heard in prosperous and adverse things, he shows: "and not to foolishness for me," because this petition does not pertain to the salvation of the new testament, which I intend, which is eternal salvation; but it pertains to the salvation of the old testament. So that you may learn this wisdom, know that temporal salvation does not pertain to the new testament, but to the old. This is the wisdom that is foolishness before men: 1 Cor. 4: "We are fools for Christ's sake": 1 Cor. 1: "Has not God made foolish the wisdom of this world?" etc.

"I will declare." Next he shows the fruit of divine help. And first he shows this with respect to Christ himself. Second, with respect to others, at "The poor shall eat." Regarding the first, he does two things. First, he proposes a twofold fruit: namely, of preaching and of praise. Second, he explains each, at "You who fear." Regarding the first, he sets forth a twofold fruit of the deliverance of Christ. The first fruit of Christ was preaching throughout the entire world. He says therefore, "Save me from the mouth of the lion," etc., because having been saved and freed from their jaws, "I will declare your name to my brothers," that is, to the apostles; and this he did after the resurrection. Now the apostles are his brothers, both through the nature he assumed and through the grace of their calling to the apostolate: Rom. 8: "Those whom he foreknew he also predestined to be conformed to the image of his Son (...) and those whom he predestined, he also called." But did he not declare the name of God before the passion? Since he himself says, Jn. 17: "Father, I have manifested your name to men," etc. It must be said that he did, but more fully after the passion and resurrection. First indeed he declared it to the disciples by his own mouth, when he opened their understanding to comprehend the Scriptures, Lk. 24. Second, by giving them the Spirit, the Paraclete: Jn. 16: "When the Paraclete comes, that Spirit of truth, he will teach you all truth." And Jn. 14: "When the Paraclete comes, whom the Father will send, he will teach you all things." But he will declare it most fully when he manifests his divinity in the judgment: Jn. 14: "I will manifest myself to him": Lk. 21: "Then they will see the Son of Man coming with great power and majesty." For then in the Son they will know the Father: Jn. 14: "On that day you will know that I am in the Father, and the Father in me, and I in you." And this belongs to the Son alone, as he himself says, Mt. 11: "No one knows the Father except the Son." The second fruit of the deliverance of Christ was divine praise; hence he says, "In the midst of the Church I will praise you": Is. 42: "His praise from the ends of the earth." But he says, "In the midst of the Church," which Augustine expounds thus, speaking first in this way: We say that something is "in the midst" which is in the open. In the old testament God was praised in secret, that is, in mysteries; but in the new he is praised in public, because in naked truth: 2 Cor. 3: "We, with unveiled face, beholding the glory of the Lord, through the removal of veils." Sometimes we say that something is "in the midst" which is most intimate. The most intimate in the Church are the perfect men, who especially praise God in their hearts. "In the midst of the Church I will praise you," that is, in the doctors and perfect men.

"For." The spiritual power over the whole world belongs to Christ: Dan. 7: "And he gave him power and honor and a kingdom," etc. And not only over the Jews, according to Is. 9: "Upon the throne of David"; but he himself shall have dominion over the nations: Ps. 2: "Ask of me, and I will give you the nations as your inheritance."

"And my soul." Here the effect with respect to the spiritual is set forth. The soul of Christ comprises those in whom the Holy Spirit rests, namely the spiritual, who relate to God in two ways. First, with respect to the heart, because they live for him, namely for God or for Christ: Gal. 2: "I live," etc. 2 Cor. 5: "Those who live should no longer live for themselves, but for him who died for them." Second, with respect to works: "And my seed." The good seed are the children of the kingdom. As if to say: the children of the kingdom, whom I sowed, served God alone, because all the works they did, they directed to his glory.