Deus Deus meus. Christ’s passion: and the conversion of the Gentiles.
Christ prayeth in his Passion, 7. describeth the acerbitie therof; 20. foresheweth by way of prayer his Resurection: 23. more clerly the fundation and propagation of his Church (27. & 30. interposing the singular foode of the most blessed Sacrament) euen to the endes of the earth in al nations.
1Unto the end, for the morning protection, a psalm for David.Salmo di Davidde.Vnto the end for the morning enterprise, the Psalme of Dauid.In finem, pro susceptione matutina. Psalmus David. 2O God my God, look upon me: why hast thou forsaken me? Far from my salvation are the words of my sins.Dio, Dio mio, volgiti a me; perché mi hai tu abbandonato? la voce de' miei delitti allontana la mia salute da me.GOD my God haue respect to me: why hast thou forsaken me? far from my saluation are the wordes of my sinnes.Deus, Deus meus, respice in me: quare me dereliquisti ? / longe a salute mea verba delictorum meorum. 3O my God, I shall cry by day, and thou wilt not hear: and by night, and it shall not be reputed as folly in me.Dio mio, io griderò il giorno, e tu non mi esaudirai: griderò la notte, e non per mia colpa.My God I shal crie by day, and thou wilt not heare: and by night, and not for follie vnto me.Deus meus, clamabo per diem, et non exaudies; / et nocte, et non ad insipientiam mihi. 4But thou dwellest in the holy place, the praise of Israel.E tu pure nel luogo santo risiedi, o gloria di Israele.But thou dwellest in the holie place, the prayse of Israel.Tu autem in sancto habitas, laus Israël. 5In thee have our fathers hoped: they have hoped, and thou hast delivered them.In te sperarono i padri nostri: sperarono, e tu gli liberasti.In thee our fathers haue hoped: they hoped, and thou didst deliuer them.In te speraverunt patres nostri; / speraverunt, et liberasti eos. 6They cried to thee, and they were saved: they trusted in thee, and were not confounded.A te alzarono le loro grida, e furon salvati; in te sperarono, e non ebber da vergognarsi.They cried to thee, and were saued: they hoped in thee, and were not confounded.Ad te clamaverunt, et salvi facti sunt; / in te speraverunt, et non sunt confusi. 7But I am a worm, and no man: the reproach of men, and the outcast of the people.E io sono un verme, e non un uomo, l'obbrobrio degli uomini, e il rifiuto della plebe.But I am a worme and no man: a reproch of men and outcast of the people.Ego autem sum vermis, et non homo; / opprobrium hominum, et abjectio plebis. 8All they that saw me have laughed me to scorn: they have spoken with the lips, and wagged the head.Tutti coloro, che mi vedevano mi schernivano; borbottavano colle labbra, e scuotevan la testa.Al that see me haue scorned me: they haue spoken with the lippes, and wagged the head.Omnes videntes me deriserunt me; / locuti sunt labiis, et moverunt caput.
9He hoped in the Lord, let him deliver him: let him save him, seeing he delighteth in him.Pose sua speranza nel Signore, egli lo liberi: lo salvi dacché lo ama.He hoped in the Lord, let him deliuer him: let him saue him, because he wil him.Speravit in Domino, eripiat eum: / salvum faciat eum, quoniam vult eum. 10For thou art he that hast drawn me out of the womb: my hope from the breasts of my mother.E se' pur tu, che fuor mi traesti dall'utero, speranza mia fin da quando io suggeva il latte materno.Because thou art he that hast drawen me out of the wombe: my hope from the brestes of my mother.Quoniam tu es qui extraxisti me de ventre, / spes mea ab uberibus matris meæ. 11I was cast upon thee from the womb. From my mother’s womb thou art my God,Dall'utero fui rimesso nelle tue braccia: dal sen della madre tu se' il mio Dio,Vpon thee I haue bene cast from the matrice: from my mothers wombe thou art my God,In te projectus sum ex utero; / de ventre matris meæ Deus meus es tu: 12Depart not from me. For tribulation is very near: for there is none to help me.Non allontanarti da me: Perocché la tribolazione è vicina; perocché chi soccorra non è.depart not from me. Because tribulation is verie nigh: because there is not that wil helpe.ne discesseris a me, / quoniam tribulatio proxima est, / quoniam non est qui adjuvet. 13Many calves have surrounded me: fat bulls have besieged me.Mi han circondato un gran numero di giovenchi, da grossi tauri sono assediato.Manie calues haue compassed me: fatte bulles haue besieged me.Circumdederunt me vituli multi; / tauri pingues obsederunt me. 14Spalancaron le loro fauci contro di me, come lione, che agogna alla preda, e ruggisce.Aperuerunt super me os suum, / sicut leo rapiens et rugiens. 15I am poured out like water; and all my bones are scattered. My heart is become like wax melting in the midst of my bowels.Mi son disciolto come acqua, e le ossa mie sono slogate. Si è liquefatto come cera il mio cuore in mezzo alle mie viscere.They haue opened their mouth vpon me, as a lion rauening and roaring. As water I am powred out: and al my bones are dispersed. My hart is made as waxe melting in the middes of my bellie.Sicut aqua effusus sum, / et dispersa sunt omnia ossa mea: / factum est cor meum tamquam cera liquescens in medio ventris mei. 16My strength is dried up like a potsherd, and my tongue hath cleaved to my jaws: and thou hast brought me down into the dust of death.Il mio vigore è inaridito come un vaso di terra cotta, e la mia lingua è attaccata al mio palato, e mi hai condotto fino alla polvere del sepolcro.My strength is withered as a pot-shard, and my tongue cleaued to my iawes: and thou hast brought me downe into the dust of death.Aruit tamquam testa virtus mea, / et lingua mea adhæsit faucibus meis: / et in pulverem mortis deduxisti me.
17For many dogs have encompassed me: the council of the malignant hath besieged me. They have dug my hands and feet.Una frotta di cani mi si è messa d'intorno; una turba di maligni mi ha assediato. Hanno forate le mie mani, e i miei piedi:Because manie dogges haue compassed me: the counsel of the malignant hath besieged me. They haue digged my handes and my feete:Quoniam circumdederunt me canes multi; / concilium malignantium obsedit me. / Foderunt manus meas et pedes meos; 18They have numbered all my bones. And they have looked and stared upon me.Hanno contate tutte le ossa mie. Ed eglino stavano a considerarmi, e mirarmi;they haue numbered al my bones. But themselues haue considered and beheld me:dinumeraverunt omnia ossa mea. / Ipsi vero consideraverunt et inspexerunt me. 19They parted my garments amongst them; and upon my vesture they cast lots.Si divisero le mie vestimenta, e la veste mia tirarono a sorte.they haue deuided my garmentes among them, and vpon my vesture they haue cast lot.Diviserunt sibi vestimenta mea, / et super vestem meam miserunt sortem. 20But thou, O Lord, remove not thy help to a distance from me; look towards my defence.Signore, non allontanar da me il tuo soccorso; accorri in mia difesa.But thou Lord prolong not thy helpe from me: looke toward my defense.Tu autem, Domine, ne elongaveris auxilium tuum a me; / ad defensionem meam conspice. 21Deliver, O God, my soul from the sword: my only one from the hand of the dog.Libera dalla spada, o Signore, l'anima mia, e dalla violenza del cane: l'unica mia.Deliuer, ô God, my soule from the sword: and myne onlie one from the hand of the dog.Erue a framea, Deus, animam meam, / et de manu canis unicam meam. 22Save me from the lion’s mouth; and my lowness from the horns of the unicorns.Salvami dalla gola del Leone, e dalle corna degli unicorni la mia miseria.Saue me out of the lions mouth: and my humilitie from the hornes of vnicornes.Salva me ex ore leonis, / et a cornibus unicornium humilitatem meam. 23I will declare thy name to my brethren: in the midst of the church will I praise thee.Annunzierò il nome tuo a' miei fratelli: canterò laude a te in mezzo alla Chiesa.I wil declare thy name to my bretheren: in the middes of the Church I wil prayse thee.Narrabo nomen tuum fratribus meis; / in medio ecclesiæ laudabo te. 24Ye that fear the Lord, praise him: all ye the seed of Jacob, glorify him.O voi, che temete il Signore, laudatelo: seme di Giacobbe, quanto tu sei, rendi a lui gloria:Ye that feare our Lord praise him: al the seede of Iacob glorifie ye him:Qui timetis Dominum, laudate eum; / universum semen Jacob, glorificate eum.
25Let all the seed of Israel fear him: because he hath not slighted nor despised the supplication of the poor man. Neither hath he turned away his face from me: and when I cried to him he heard me.Lo temano tutti i posteri d'Israele, perché non disprezzò, né ebbe a vile l'orazione del povero: Né da me rivolse i suoi sguardi: e quando alzai a lui le mie grida, mi esaudì.Let al the seede of Israel feare him: because he hath not contemned, nor despised the petition of the poore. Neither hath he turned away his face from me: and when I cried to him he heard me.Timeat eum omne semen Israël, / quoniam non sprevit, neque despexit deprecationem pauperis, / nec avertit faciem suam a me: / et cum clamarem ad eum, exaudivit me. 26With thee is my praise in a great church: I will pay my vows in the sight of them that fear him.Da te le laudi ch'io ti darò nella Chiesa grande; in presenza di color, che lo temono scioglierò i miei voti.With thee is my praise in the great Church: I wil render my vowes in the sight of them that feare him.Apud te laus mea in ecclesia magna; / vota mea reddam in conspectu timentium eum. 27The poor shall eat and shall be filled: and they shall praise the Lord that seek him: their hearts shall live for ever and ever.I poveri mangeranno, e saranno satollati, e al Signore daranno lodi quei, che lo cercano; viveranno i loro cuori in eterno.The poore shal eate, and shalbe filled: and they shal praise our Lord that seeke after him: their hartes shal liue for euer and euer.Edent pauperes, et saturabuntur, / et laudabunt Dominum qui requirunt eum: / vivent corda eorum in sæculum sæculi. 28All the ends of the earth shall remember, and shall be converted to the Lord: And all the kindreds of the Gentiles shall adore in his sight.Si ravvederanno, e si convertiranno al Signore tutte le estreme parti della terra. E davanti a lui porteranno le adorazioni tutte quante le famiglie delle genti.Al the endes of the earth shal remember, and be conuerted to our Lord: And al the families of the Gentiles shal adore in his sight.Reminiscentur et convertentur ad Dominum universi fines terræ; / et adorabunt in conspectu ejus universæ familiæ gentium: 29For the kingdom is the Lord’s; and he shall have dominion over the nations.Imperocchè del Signore è il regno, ed egli sarà il dominatore delle nazioni.Because the kingdome is our Lords: and he shal haue dominion ouer the Gentiles.quoniam Domini est regnum, / et ipse dominabitur gentium. 30All the fat ones of the earth have eaten and have adored: all they that go down to the earth shall fall before him.Hanno mangiato, e hanno adorato lui tutti i potenti della terra: dinanzi a lui si prostreranno tutti quelli, che scendono nella terra.Al the fatte ones of the earth haue eaten, and adored: in his sight shal al fal, that descend into the earth.Manducaverunt et adoraverunt omnes pingues terræ; / in conspectu ejus cadent omnes qui descendunt in terram.
31And to him my soul shall live: and my seed shall serve him.E l'anima mia per lui viverà, e la mia stirpe a lui servirà.And my soule shal liue to him: and my seede shal serue him.Et anima mea illi vivet; / et semen meum serviet ipsi. 32There shall be declared to the Lord a generation to come: and the heavens shall shew forth his justice to a people that shall be born, which the Lord hath made.Sarà chiamata col nome del Signore la generazione, che verrà, e i cieli annunzieranno la giustizia di lui al popolo, che nascerà, cui fece il Signore.The generation to come shal be shewed to our Lord: and the heauens shal shew forth his iustice to the people that shal be borne, whom our Lord hath made.Annuntiabitur Domino generatio ventura; / et annuntiabunt cæli justitiam ejus / populo qui nascetur, quem fecit Dominus.
21:1
Protection, susceptione. Hebrew ayeleth, hathuchar, or "for a speedy interposition," or succour. See ver. 2, 20, and 25.
Haydock
St. Jerome, "the morning stag." (Haydock)
Berthier
Many of the titles are almost inexplicable, and this is one of the most puzzling; (Calmet) but is of no service for understanding the psalm, which certainly speaks of Jesus Christ, as the apostles have quoted several texts, and Theodorus of Mopsuesta was condemned for asserting that it was only accommodated to him. (Conc. V. col. 4.) (Berthier)
Berthier
Grotius comes too near this system, by explaining it of Christ only in a figurative sense. We ought to do quite the reverse, if we allow that some verses regard David, as a figure of the Messias; (Calmet) or rather, as the same person speaks throughout, we must understand the whole of Him. (Berthier, t. ii.)
Didymus the Blind † AD 398
The Jews were formerly of the same opinion, (Lyranus) but seeing the use which was made of this psalm by Christians, they have explained it of David, or of the miseries of the nation. Septuagint seem to intimate that this psalm was sung at the morning service, (Calmet) or referred to the coming, or resurrection of our Saviour, (St. Augustine; Worthington; Psalm 3:6.; Menochius) after the long night of infidelity. (Didymus)
Calmet
He is represented as the hart, or beautiful hind, whom the Jews hunted unto death, ver. 17. Some band of musicians might be styled, after "the morning hind," as another seems to be after "the mute dove;" (Psalm lv.) and the wine presses, or "band of Geth;" (Psalm viii., etc.) though we cannot pretend to give a reason for these titles. Many, who are unwilling to confess their ignorance, say that these terms allude to some musical instrument, or favourite song, etc. (Calmet)
Haydock
It would be as well to speak plainly that these things are hidden from us. (Haydock)
21:2
Paulus
O God. Our Saviour repeated these words as they are in Hebrew, though the vulgar tongue was Syriac, (Calmet) or Greek mixed with the Abamean. (Paulus)
Haydock
Eli (or Eloi, St. Mark) lamma sabacthani. So he pronounced what the Jews would now read, Eli....lama (or lamach.; Tirinus) hazabtani; (Calmet) and in our method, ali....lome ázbocthoni. But it must be admitted (Haydock) that the true pronunciation is irretrievably lost. The Masorets vary from the ancient versions, (Masclef.; Capel; Houbigant; Mr. C. Butler, Hor. Bib. 4 edit. p. 69.) and from one another; so that after being at the immense labour of learning their rules, we shall be no more secure of attaining the truth. (Haydock)
Kennicott
It were, therefore, greatly to be wished that the learned would agree about some characters to express uniformly the Hebrew in modern languages, as it would greatly facilitate the knowledge of the sacred writings. (Kennicott, Diss. 1:p. 243.)
Haydock
We have only attempted to use such as might inform the reader what letters were in the original; and yet we are sorry to find that z, or the long a and e are often printed without the mark above; which shews the inconvenience of so many points, introduced by the Masorets. (Haydock)
Theodoret
Look upon me, are words admitted by Christ, "because (says Eusebius) they are not in Hebrew." But this reason is not conclusive, as he might have left them out, though they were in the original. The Septuagint may have rendered one ali, in this sense, "to me," as they have not added my to the first mention of God: or, they may have anticipated from ver. 20 (Berthier) this explication. Christ speaks with reference to his sacred humanity, as his divinity suspended its beatific influence, that he might drink the bitter chalice. (Theodoret; St. Jerome)
He also speaks the language of his afflicted members, who think they are abandoned. (St. Augustine) Calmet)
Challoner
Sins. That is, the sins of the world, which I have taken upon myself, cry out against me, and are the cause of all my sufferings. (Challoner)
Calmet
An ancient psalm of St. Germ. reads "lips," instead of sins. Hebrew, "roaring." (St. Jerome) (Calmet)
Haydock
"Prayer," Sixtine Edition. "Why art thou so far from helping me, and from the words of my roaring?" (Protestants) (Haydock)
Berthier
The Septuagint seem to have read shagathi, whereas the Hebrew places the g after the a, or they have substituted the cause for the effect; as sin was certainly the cause of Christ's affliction, and of his Father's not granting present relief. Indeed our Saviour did not ask for it, but only expressed the sentiments of suffering nature, which he corrected by the most perfect submission, to teach us how to behave. (Berthier)
Worthington
God is the God of all creatures, but more particularly of Christ, by personal union. (Worthington)
Worthington
The latter tenderly expostulates, (Haydock) that he is not comforted like other saints, (Matthew 27:46.) since he had undertaken to die for the sins of the world, and reputed them as his own. (Worthington)
St. Augustine
Delicta nostra sua delicta fecit, ut justitiam suam nostram justitiam faceret. (St. Augustine)
St. Thomas Aquinas
He speaks in the name of his members. (St. Thomas Aquinas, 3. p. q. 15. a 1.)
Calmet
Christ could commit no sin: (1 Peter 2:21., and 2 Corinthians 5:21.) but as long as he had taken our iniquities upon himself, to expiate with his own blood, he could not be at ease till he had perfected the work. David was convinced that his own sins were punished by the rebellion of Absalom, as Nathan had declared, 2 Kings 12:10. (Calmet)
21:3
Menochius
Folly. My cry proceeds not from impotent rage, Luke 4:28. (Eusebius, Agel.) (Menochius)
Calmet
I know that thou wilt grant my request. (Calmet)
Theodoret
I shall not cry in vain. (Theodoret)
Geneb
It is not for my own folly that I suffer. (Geneb.)
St. Augustine
"Many cry and are not heard, yet it is for their advantage, and not out of folly." (St. Augustine)
Worthington
Christ prayed on the cross, as he had done in the garden, to have the bitter chalice removed. But this was not blameable, as it was done with entire submission. (Worthington)
Calmet
The cry of the lips, or of human nature, which would be free from suffering, was not heard: (Haydock) because the cry of the heart, which desired that the justice of God should be satisfied, was much louder; and this petition was granted by Him who denied nothing to his Son, John 11:41. (Calmet)
Berthier
This should be our model. Submission and perseverance will always be crowned. Hebrew has now d instead of r, in the word dumiya, "silence," which is also good; "there is no silence for me." In the night (Berthier) of death, (Haydock) God granted the petition. (Berthier)
Calmet
Aquila gives this idea, non tacebis, as St. Jerome observes: "thou wilt do what I desire." Hebrew may also mean: I have no rest, or I cry incessantly. (Calmet)
Worthington
The prayer of Christ for relief, was conditional. He absolutely desired God's will to be accomplished, and thus he was heard, ver. 25., and Hebrews 5:7. He was our pattern. (St. Augustine, ep. 120.) (Worthington)
21:4
Worthington
In the, etc. Hebrew, "the Holy one inhabitest the praises of Israel," or "Thou holy, sancte, inhabitant, the praise," (St. Jerome) or, as the plural intimates, the source and object of all "the praises of Israel," (Haydock) and of the Church. (Worthington)
Calmet
This may be connected with the preceding, or following verse. Thou art in the midst of us, so that thou canst not be ignorant of my situation, like the idols; or thou hast shewn great favours to our ancestors, ver. 5. Theodoret and St. Jerome seem to take these words to be addressed by the Father or by the prophet to Jesus Christ, who inhabited a body so free from sin. (Calmet)
21:6
Worthington
Confounded. He interests his Father, by calling to mind the ancient patriarchs, (Ecclesiasticus 2:11.; Berthier) who obtained their requests. (Worthington)
21:7
Haydock
No man. Hebrew ish, "a great man," vir, (Mont.[Montanus?]) so far from being treated as a nobleman, I am not even respected as one of the meanest of men, (adam.) (Haydock)
Calmet
"Why not a man?" says St. Augustine, "because he is God. Why a worm? because a mortal, born of the flesh, without generation." The ancient naturalists supposed that worms were not generated; and though this be now deemed inaccurate, the Fathers applied this notion to confirm the doctrine of our Saviour's being born of a virgin, which had been clearly revealed. (Calmet)
Worthington
People. God afforded Christ no exterior (Haydock) or common consolation, while the wicked persecutors treated him as a worm. (Worthington)
Berthier
The rights of humanity are respected in the greatest criminals. But the enemies of our Lord added insult to torments, Isaias 52:14. (Berthier)
Calmet
It would be difficult to apply this to David. For even in the depth of his misery, when reviled by Semei, and dishonoured by Absalom, he was attended by the priests, and by a powerful army. (Calmet)
21:8
St. Jerome
All. This often denotes only the greatest number. (St. Jerome)
Haydock
For surely the blessed Virgin, and some others, must be excepted. (Haydock)
Calmet
But almost all joined in persecuting Christ, (Worthington) while his disciples left him. (Calmet)
These two verses are quoted by the three first evangelists.
Berthier
Spoken. Hebrew, "opened or distorted." (Berthier)
"They shoot out the lip." (Protestants)
These signs and expressions (Haydock) mark the greatest contempt, ver. 14., and Job 16:4., etc.
21:9
He hoped. Hebrew, "roll, or he (Calmet) rolled himself on the Lord." (Protestants marginal note)
Berthier
But the text is conformable to ours. "He trusted on," etc. St. Matthew 27:43., He trusted in God, let him deliver him now if he will have him. Ci, which is here rendered quoniam, "since," (Haydock may also mean "if," as it is in the Protestants marginal note. Thus both texts agree. Many passages are thus quoted, without adding, as it is written. (Berthier)
Calmet
God permitted that these blasphemers should use the very language of the prophet, that the completion of what he said might be more conspicuous. Chaldean, "I have sung praises to the Lord, and he has withdrawn me from danger." This explanation is not contemptible. (Calmet)
Haydock
But it is foreign to the context, and to all the other versions, as well as to the evangelists. (Haydock)
Berthier
The collating of this psalm with the history of Christ, must convince every sincere person that he who was thus ignominiously treated, was the object of God's complacency, and that the Christian religion is true. (Berthier)
21:10
Calmet
Womb. David might say this as a figure of Christ, in consequence of the many favours which he had received. (Theodoret) (Calmet)
Berthier
But none could use these expressions with propriety, but Jesus Christ, who had no man for his father, and who had the perfect use of reason, so that he could call God his God from the very first. All others are born children of wrath, except the blessed Virgin, whose privilege was still the fruit of redemption. (Berthier)
Eusebius † AD 339
She conceived and bore her son, remaining a pure virgin. (Eusebius; St. Athanasius; etc.)
St. Augustine
The synagogue rejected the Messias, but God received him, and made him head of the Church. (St. Augustine)
21:11
Worthington
Cast. This custom is noticed, (Genesis 30:3.) and frequently in Homer. Thou art my only Father, (Calmet) as I am born miraculously, and have been hitherto protected. I now suffer death, but thou wilt raise me to life again, Psalm 15:9. (Worthington)
21:12
Calmet
Help. This Christ might say a little before he expired, foreseeing the distress of his Church, (Calmet) or he might use these words in his agony; (St. Jerome) as this agrees with the sequel. (Calmet)
Worthington
Almost all have abandoned me; and those who would, are not able to protect me. (Worthington)
21:2
The words of my sins.... That is, the sins of the world, which I have taken upon myself, cry out against me, and are the cause of all my sufferings.
21:13
21:14.They have opened their mouths against me, as a lion ravening and roaring.
21:1
1. For the morning enterprise.] In respect of the end for which Christ suffered, Christs Resurrection. The Passion of Christ according to Dauid. this Psalme is intitled: for the morning enterprise: that is, for Christs glorious Resurrection, and other effectes of his Passion. VVhich holie Dauid by the spirite of prophecy so describeth here long before with diuers particular cicumstances as the Euangelistes haue since historically recorded, that it may not vnfitly be called, The Passion of Iesus Christ according to Dauid.
Redemptiō of mankind vndertakē by Christ, and performed by his death, beganne to be shewed by his Resurrection in the morning of the third day. •. Aug.
in figure of Christ the beloued of God.
21:2
God is God of al his creatures, but in more peculiar sorte God of Christ by personal vnion.
Thou neither deliuerest me frō dying: nor yeldest me such comforth, as thou voutsafelst to other Sainctes. v. 6. Mat. 27.
Mat. ••.
I am neither deliuered from dying, nor comforted in my passion, hauing vndertaken to dye for the sinnes of mankind, & reputed them as myn owne wordes or factes.
21:3
3. Thou vvilt not heare.] Our B. Sauiour seing his most terrible death imminent, prayde conditionally, if it pleased his heauenlie Father, to haue the same remoued Christs conditional prayer was not heard. from him; and was not heard, as the Psalmist here prophecieth. The principal reason was, because God of his diuine charitie had decreed, that mankind should be redemed by this death of his Sonne. Christ also him selfe of his excellent charitie, consented here vnto & therefore persisted not in his conditional prayer, but added and absolutly prayed, that not his owne wil, but his Fathers might be fulfilled. And in this he was heard, to his owne more glorie, and His absolute prayers were alwaies heard. other infinite benefites of innumerable soules, as it foloweth, v. 25. vvhen I crie•d to him he heard me. S. Paul also witnesseth (Heb. 5. v. 7.) that Christ offering prayers and supplications to him that could saue him from death, vvas heard for his reuerence: that is, in respect of his inestimable merite in humane nature vnited in person to God. An other cause, why Christ was not deliuered from violent Christs suffered for our example. death, as manie holie persons were, when they cried to God in distresses, as S Augustin sheweth (Epist. 120. c. 11.) was for example to Christians, whom God wil haue to suffer temporal afflictions, and death, for the glorie of life euerlasting, according to S. Peters doctrin, Christ suffered for vs, leauing an example •. Pet. 2. that you may folovv his steppes:
Albeit I crie by day,
and by night, on the crosse and in the garden, to haue the chalice of death remoued from me, and shal not be heard,
Yet there is no follie, nor fault in this petition, which is with submission of mans wil to Gods wil.
21:4
Thou from heauen wilt heare when it is conuenient.
whose wisdome and goodnes the Church worthely praiseth.
21:5
Patriarkes, Prophets, and other holy mē praying in their distresses obtained their requestes.
21:6
VVere temporally deliuered by thy mightie hand from their persecuters.
not frustrate of their humble prayer••
21:7
God that comforted his seruantes in their tribulations, leift Christ without his ordinarie consolation, to suffer more then euer any other did.
wicked persecuters respected not Christ as a man, but contemned him, as a very worme
as most reprochful of al men.
as the basest of al the people.
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Almost al became Christs cruel enimies at the time of his passion, afflicting, blaspheming, and scorning him, as the Euangelistes record.
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The Euangelistes write how al these thinges were fulfilled by wicked men speaking these blasphemies, and reproches.
God semed to be wel pleased with Christ, as with his owne Sonne: if it be so, let him deliuer him from these afflictions, say these blasphemers.
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diuine powre without man formed me in the wombe of my mother a virgin.
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As I haue no father but thee O God: so without intermission from myn incarnation to this time, I haue had thee my protector:
leaue me not now without comforte seing I must dye as thou hast determined, and I freely consented: yet leaue me not in death but raise me againe to life. Psal. 15. v. 9. 10.
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Almost al are become myn enemies, and those few that would, can not helpe me.
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Delicate lasciuious yougmen,
and the scribes Pharises and elders of the people haue al conspired against me.
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condemning me and perswading the people to crie: Crucifie, crucifie him.
So weakned with paines of torments, as fluide water not able to consist.
My bones and strongest partes of my bodie are weakned, verified, when our Sauiour fel downe vnder his crosse.
the part that first and last liueth is weakened as soft waxe by heat of the fire, and ready to faile.
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al my powres, and radical humiditie is dried vp, as a potters vessel is baked in the furnace.
Through exceding great drught, which our Sauiour professed on the crosse saying: I thirst.
thus thou O God hast suffered me to come to the last breath of life, next to death. Yet finally ou• Seuiour gaue vp his spirite, before he should haue died. v. 21.
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Agane this royal Prophet recounteth by whom, and how our B. Sauiour should suffer, euen as clere as tho Euangelistes afterwards haue written the historie.
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18. They haue digged.] Of obstinate malice the Iewes haue corrupted this The Hebrew text corrupted by the Iewes. place (and God knoweth how manie others) in the Hebrew text of some editions, reading caari, which signifieth as a lion, without al coherence of the sense for caaru they digged or pearced, to auoid so plaine a prophecie of nailing Christs handes and feete to the crosse.
Concordance •••. 19.
Our Sauiours body was so racked on the crosse, that his bones might be seene and counted.
The persecuters vvittingly determined al ti•• crueltie: beheld it vvith their eyes, and vvithout al compassion persisted in malice, reioyced, and blasphemed.
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the souldiars that crucified our Sauiour, taking his garments for their praye:
yet in mysterie of his Church, diuided not his coate.
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He prophecieth Christs speedy resurrection.
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Christs saul vvas not seperated from his bodie by force of the torments, but he preuenting death freely yelded vp his spirite. Ioan. 10. v. 9. & 10.
the most pure, and sanctified soule, of vvhose fulnes al other iust soules are sanctified:
that it stay not in hel, vvhich deuoured al other soules in the old Testament.
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23 I vvil declare thy name to my brethren.] Here it is euident that this Psalme This Psalme is of Christ. is of Christ, not of Dauid, by S. Pauls allegation (Heb. 2. v. 11. 12.) saying: He that sanctifieth (towitt Christ) disdaned not to cal the sanctified his bretheren.
23. In the middes of the Church I vvil praise thee.] After Christs Passion and Resurrection, in the rest of this Psalme, other two principal pointes of Christian Religion are likewise prophecied: His perpetual visible Church, and the B. Sacrament of his bodie. The former is here prophecied by way of inuiting al the seede of Iacob to glorifie God (v. 24.) al the seede of Israel to feare him (v. 25.) Prophecie of the visible and vniuersal Church. towit, innumerable Christians the true Israelites, the vniuersal Church in the whole world. As for heretical partes, or parcels in the world, such as the Donatistes, which going forth from the Catholique Church say: Christ hath lost his great Church, the diuel hath taken the whole world from him, and he remaineth only in a part of Africa, they do not praise God (saith S. Augustin) in hu•• Psal. but dishonour God and Christ, as if God were not faithful in his promise, as if Christ were dispossessed of his kingdome the Catholique Church. Lest anie should replie, that Christ is praised though the Church be decaied, or be very smal, the Holie Ghost hath preuented such arguments, saying: v. 26 His praise is in the great Church. VVhich could neither be verified in the part of Donatistes S. Agustin proueth the Church to be alwaies visible and great by this Psalme. in Afrike, nor now in the part of Protestantes since Luther in Europe. Further S. Augustin explicateth, & vrgeth the verses folowing in this Psalme, against the same blind, deafe, and obstinate Donatistes, who did not, or would not see, not heare, that al the endes of the earth shal remenber, and be conuerted to our Lord. The holie Scripture saith not, the endes of the earth, but al the endes: wel goe too (saith this great Doctor) peraduenture there is but one verse, thou thoughtest vpon some thing els, thou talkedst with thy brother, when one read this; marke, he repeteth and knocketh vpon the deaf; Al the families of the Gentiles shal adore in his sight: Yet the heretike is deaf, he heareth not, let one knocke againe: Because the kingdom is our Lords, and he shal haue dominion ouer the Gentiles. Hold these three verses bretheren. Thus and more S. Augnstin against those that thinke the true Church may faile, or become inuisible or obscure. And though it be not in like prosperous state at al times, and in al places, yet it is alwayes conspicuous, and more general then anie other congregation professing whatsoeuer pretensed religion.
The propagation of the Church of Christ in al nations.
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not the carnal but spiritual children of Iacob, Isaac, and Abraham. Rom. 9. v. 8.
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the Church gethered both of Ievves and Gentiles is very great and vniuersal.
Our Sauiour promised to geue his ovvne bodie, the bread of life Ioan. 6, and performed the same at his last supper.
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27. The poore shal eate.] Seing this Psalme is of Christ, as is proued by S. Pauls The Eucharist prophecied in this place. allegation of 23 verse, and by the concordance therof with the Euangelists, it is necessarily deduced, that the vovves mentioned in the former verse, and these wordes, the poore shal eate and be filled, can not be referred to the sacrifices of the old Testament, but to the blessed Sacrifice and Sacrament of the Eucharist, which our Sauiour promised, after he had replenished the people with fiue loaues, and which he instituted at his last supper in presence of his Apostles. So S. Augustin doubteth not to vnderstand it, and to teach, as wel in his duble expositiō of this Psalme as in his 120. Epistle. c. 27. The poore, that is the humble and poore in spirite shal eate & befilled, the fatte ones, or the rich being proud, do also adore and eate, but are not filled. They also are brought to the table of Real presence of Christ in the Eucharist. Christ, and participate his bodie & bloud, but they adore only, are not also filled, because they do not imitate (Christs humilitie) they disdaine to be humble VVhere it is clere, this holie father by Christs bodie and bloud meaneth not bread and wine as signes of his bodie and bloud, for bread and wine can not be lawfully adored: neither doth he meane our Lords bodie as it was on the crosse, or is in heauen, for so it is not eaten, but as it is in formes of bread and wine on Christs table, the Altar.
those that be faithful, humble and poore in spirit participat the sruict of this most excellent Sacrament.
The effect of this B. Sacrament is the resurrection in glorie, and life euerlasting.
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Gentiles which haue bene idolaters shal recollect themselues, when they heare Christ preached, and shal turne to true Religion.
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Although men can neither deserue to be conuerted, nor to perseuere in iustice; yet Christ meriteth to haue a continual kingdom; which is the perpetual visible Catholique Church.
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Not only the poore sorte. but also the mightie ones of the world shal be conuerted to Christ, participate his B. Bodie in the Sacrament:
and religiously adore the same.
Al that adore God, shad adore him in this Sacraments.
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Death being once ouercome, it shal haue no more powre.
Againe the prophet inculcateth the continuance of the Catholique Church.
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Apostles, and other preachers of Christ.
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Tertullian † AD 220 On Repentance 9
… moreover, to know no food and drink but such as is plain,—not for the stomach’s sake, to wit, but the soul’s; for the most part, however, to feed prayers on fastings, to groan, to weep and make outcries
Origen † AD 254 Origen's Commentary on the Gospel of John 2.21
… “Behold, it is said, I have taken away thy sins.” Because He had taken on Himself the sins of the people of those who believed in Him, he uses many such expressions as these: “Far from my salvation are the words of my transgressions,”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.7
… which also another divine oracle thus proclaims, ‘Glorious things have been spoken of thee, oh city of God.’ Since the all-gracious God has brought us together to it, through the grace of his Only-Begotten, let every one of those who have been summoned sing with loud voice and say, ‘I was glad when they said unto me, we shall go unto the house of the Lord,’
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 18.12
… What was the vision? This is to me the most pleasing part of the story. He thought that he was singing, as he had never done before, though his wife was frequent in her supplications and prayers, this verse from the psalms of holy David: I was glad when they said unto me, we will go into the house of the Lord.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… But as the Son subjects all to the Father, so does the Father to the Son; the One by His Work, the Other by His good pleasure, as we have already said. And thus He Who subjects presents to God that which he has subjected, making our condition His own. Of the same kind, it appears to me, is the expression, “My God, My God, why hast Thou forsaken Me?”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.14
92. 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 hast Thou forsaken Me?”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.7
… He is amazed by consequence of having taken human infirmity upon Him. Seeing, then, that He took upon 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. Finally, He cried: “My God, My God, why hast Thou forsaken Me?”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.14
121. Of Him the Scripture saith, in the passage cited, in order to discover the mysteries of the Incarnation: “But Thou hast rejected, O Lord, and counted for nought—Thou hast cast out Thy Christ.
St John Chrysostom † AD 407 Against Marcionists and Manichæans 2
… “For,” he saith, “he that eateth bread with me did magnify his heel against me.” Thus also does he foretell the voice which Christ was to utter on the cross saying “My God, My God why hast thou forsaken me?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 84
… Wherefore also He uttered a certain cry from the prophet,
St Jerome † AD 420 The Letters of St. Jerome 57.10
… In the Hebrew the twenty-second psalm begins with the exact words which the Lord uttered on the cross: Eli Eli lama azabthani , which means, “My God, my God, why hast thou forsaken me?”
St Augustine of Hippo † AD 430 On the Holy Trinity 4.3
… since in it was wrought a mystery as regards the inner man, and a type as regards the outer. For it was in a mystery as regards our inner man, so as to signify the death of our soul, that those words were uttered, not only in the Psalm, but also on the cross: “My God, my God, why hast Thou forsaken me?”
St Augustine of Hippo † AD 430 On the Creed 10
… Thou wouldest open thy mouth for the “twice as much;” wouldest say, “Thanks be to God; let me bear up: I receive twice as much again, like Job.” “Patience of Job, end of the Lord.” The patience of Job we know, and the end of the Lord we know.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.2
2. “O God, my God, look upon me, why hast Thou forsaken me far from my salvation?” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.5
… to which we shall shortly come; and which we ourselves shall acknowledge to be spoken of His Passion. But how could He who had no sin, say, “There is no rest in my bones, from the face of my sin.”…For if we were to say that they are not the words of Christ, those words, “My God, My God, why hast Thou forsaken Me?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.2
2. The title then is not simply “To the sons of Korah,” but, “ For understanding , to the sons of Korah.” This is the case also with that Psalm, the first verse of which the Lord Himself uttered on the Cross: “My God, My God, look upon Me; why hast Thou forsaken Me?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.5
… For whence, unless assumed from us, were those words, “My God, My God, why hast Thou forsaken me?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 54.5
… For privations of this world had inspired him to prayer, and being set in temporal tribulations he had wished that temporal tribulations should pass away, and there should return the flower of grass; and he saith, “My God, my God, why hast Thou forsaken me?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.7
… Is it that He was even then silent, because He was hoarse with having cried so much in vain? And this indeed we know to have been His voice on the Cross out of a certain Psalm: “O God, My God, why hast Thou forsaken Me?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.27
… For sins He hath called His wounds. But do not look to the Head, consider the Body; according to the voice whereof hath been said by the Same in that Psalm, wherein He showed there was His voice, because in the first verse thereof He cried from the Cross, “God, My God, look upon Me, why hast Thou forsaken Me?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 71.11
… When would He have been seized, except they had first said in their heart, “God hath forsaken Him?” Whence there was that voice on the Cross, “My God, My God, why hast Thou forsaken Me?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.12
12. But that those prayers, the blessings of which surpass all words, may be more fervent and more constant, the gift that shall last unto eternity is deferred, while transitory evils are allowed to thicken. And so it follows: “Lord, why hast Thou cast off my prayer?” ( ver. 14 ), which may be compared with another Psalm:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 141.3
… And how can it be that the Father should leave and abandon His only begotten Son, especially when He is one God with Him? Yet, fixing our weakness upon the Cross, where, as the Apostle saith, “our old man is crucified with Him,” He cried out in the voice of that our “old man,” “Why hast Thou forsaken Me?”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 171
What blasphemy follows on these statements it is not difficult to perceive. There is introduced a confusion of the natures, and to God the Word are applied the words “My God, my God, why hast thou forsaken me;”
Pope St Leo I the Great † AD 461 Sermons 67
Hence it is that the Lord Jesus Christ, our Head, representing all the members of His body in Himself, and speaking for those whom He was redeeming in the punishment of the cross, uttered that cry which He had once uttered in the psalm, “O God , My God , look upon Me: why hast Thou forsaken Me
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Tertullian † AD 220 The Five Books Against Marcion 4.13
… “For behold upon the mountain the swift feet of Him that bringeth glad tidings of peace.” Moreover, concerning the voice of His prayer to the Father by night, the psalm manifestly says: “O my God, I will cry in the day-time, and Thou shalt hear; and in the night season, and it shall not be in vain to me.”
Origen † AD 254 Origen's Commentary on the Gospel of John 10.16
… on the words of John, beginning, “And Jesus went up to Jerusalem.” Now Jerusalem, as the Lord Himself teaches in the Gospel according to Matthew, “is the city of the great King.” It does not lie in a depression, or in a low situation, but is built on a high mountain, and there are mountains round about it, and the participation of it is to the same place,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… Lean upon this, and stand firm and strong, in nothing shaken by the adversaries nor carried away by the plausibility of their arguments. Stand upon thy High Place; in the Courts of Jerusalem
St Jerome † AD 420 Against the Pelagians 3.6
… so that, forsooth, you bewail yourself, and pour out prayers because you are holy, pure, and innocent, a man of stainless lips, free from all falsehood, and endowed with a power like that of God. Christ prayed thus on the cross:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.3
3. “My God, I will cry unto Thee in the daytime, and Thou wilt not hear” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 60.7
… “And hearken unto me.” Because now I am deserving that which Thou art willing to give; not “with the words of my transgressions” I am crying through the day, so that Thou hearken not, and “in the night so that Thou hearken not,”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.4
4. “But Thou dwellest in the holy place, O Thou praise of Israel” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.5
5. “Our Fathers hoped in Thee.” All the righteous, namely, who sought not their own praise, but Thine. “They hoped in Thee, and Thou deliveredst them” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.3
… as if they said, It is not of these things that we suffer, that our fathers told us! For in that other Psalm also, He said this, “Our fathers trusted in Thee; they trusted, and Thou didst deliver them. But I am a worm and no man; a reproach of men, and the outcast of the people.”
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 62.11
… The Holy Spirit also is not silent in the Psalms on the sacrament of this thing, when He makes mention of the Lord’s cup, and says, “Thy inebriating cup, how excellent it is!”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.6
6. “They cried unto Thee, and were saved.” They cried unto Thee, not in the words of sins, from which salvation is far; and therefore were they saved. “They hoped in Thee, and were not confounded” (
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 16
… 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 delighteth in Him.”
Tertullian † AD 220 An Answer to the Jews 14
… but His mien was unhonoured, deficient in comparison of the sons of men,” “a man set in the plague, and knowing how to bear infirmity:” to wit as having been set by the Father “for a stone of offence,” and “made a little lower” by Him “than angels,” He pronounces Himself “a worm, and not a man, an ignominy of man, and the refuse of the People.”
Tertullian † AD 220 The Five Books Against Marcion 3.17
… According to the same prophet, however, He is in bodily condition “a very worm, and no man; a reproach of men, and an outcast of the people.”
Tertullian † AD 220 The Five Books Against Marcion 4.21
… Never, therefore, could he have said, “Whosoever shall be ashamed of me.” But as for our Christ, He could do no otherwise than make such a declaration; “made” by the Father “a little lower than the angels,” “a worm and no man, a reproach of men, and despised of the people;”
Tertullian † AD 220 On the Flesh of Christ 15
… For, indeed, what difference is there between them, except it be that the heathen, in not believing, do believe; while the heretics, in believing, do not believe? Then, again, they read: “Thou madest Him a little less than angels;” and they deny the lower nature of that Christ who declares Himself to be, “not a man, but a worm;”
St Hippolytus † AD 235 The Refutation of All Heresies 5.3
… “Open the gates, ye who are your rulers; and be ye lift up, ye everlasting doors, and the King of glory shall come in,” that is a wonder of wonders. “For who,” he says, “is this King of glory? A worm, and not a man; a reproach of man, and an outcast of the people; himself is the King of glory, and powerful in war.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.14
… “But I am a worm, and no man; the accursed of man, and the casting away of the people. All they who saw me despised me, and spoke within their lips, and moved their head. He hoped in the Lord, let Him deliver him; let Him save him, since he will have Him.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.15
… And has our flesh kinship with Him in regard to the fulness of the Godhead dwelling in Him, that we should be reckoned His brothers in respect of His divinity? No, for the Spirit of prophecy recognises clearly in what respect we are the brethren of the Only-begotten God. It is as a worm and no man
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 1
… That tree likewise, [the tree] of life, brings hope to mortal men! Solomon’s hidden proverb had to-day its explanation! To-day was born the Child, and His name was called Wonder! For a wonder it is that God as a Babe should show Himself. By the word Worm did the Spirit foreshow Him in parable,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.8
61. How, indeed, can He be a lesser God when He is perfect and true God? Yet in respect of His humanity He is less—and still you wonder that speaking in the person of a man He called the Father greater than Himself, when in the person of a man He called Himself a worm, and not a man, saying: “But I am a worm, and no man;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 69
Not however that therefore we have from this an excuse, in that we are proud when living in the midst of men. For surely Abraham, when amidst Canaanites, said, “I am but dust and ashes;” and David, when in the midst of camps, “I am a worm, and no man;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 1.13
… if He had willed that angels should spring from decaying flesh, thou mightest have found fault: and yet God almost does this, and He is not to be found fault with. For all men born of flesh, what are they but worms? and of these worms God makes angels. For if the Lord Himself says, “But I am a worm and no man,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.7
… 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 thou His disciple:” and that the people despise Me.
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St Justin Martyr † AD 165 The First Apology 38
… and I knew that I should not be ashamed, for He is near that justifieth Me.” And again, when He says, “They cast lots upon My vesture, and pierced My hands and My feet. And I lay down and slept, and rose again, because the Lord sustained Me.” And again, when He says, “They spake with their lips, they wagged the head, saying, Let Him deliver Himself.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.12
… and that He should be led as a sheep to the slaughter; and that He should have vinegar and gall given Him to drink; and that He should be forsaken by His friends and those nearest to Him; and that He should stretch forth His hands the whole day long; and that He should be mocked and maligned by those who looked upon Him;
Tertullian † AD 220 The Five Books Against Marcion 3.7
… His form was disfigured;” “marred more than the sons of men; a man stricken with sorrows, and knowing how to bear our infirmity;” “placed by the Father as a stone of stumbling and a rock of offence;” “made by Him a little lower than the angels;” declaring Himself to be “a worm and not a man, a reproach of men, and despised of the people.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.6
45. Just as the works, then, are the expression of the will and power of God the Father, so are they of Christ’s, even as we read: “Created in Christ in good works;” and in the psalm: “Peace be made in Thy power;”
St Augustine of Hippo † AD 430 Letters of St. Augustin 102.37
… That Worm was indeed despised when He hung upon the cross, as is written in the same psalm: “They shoot out the lip, they shake the head, saying, He trusted in the Lord that he would deliver him; let him deliver him, seeing he delighted in him;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.8
8. “All that saw Me laughed Me to scorn” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.12
… For the very Cross was made for the benefit even of the persecutors themselves. Hereby they were healed afterwards; and they believed in Him whom they themselves had slain. “Thou madest us a similitude among the heathen; a shaking of the head among the peoples,” a “shaking of the head” by way of insult. “They spake with their lips, they shook the head.”
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Tertullian † AD 220 On the Resurrection of the Flesh 20
… dumb, so He opened not His mouth.” “He gave His back to scourges, and His cheeks to blows, not turning His face even from the shame of spitting.” “He was numbered with the transgressors;” “He was pierced in His hands and His feet;” “they cast lots for his raiment;” “they gave Him gall, and made Him drink vinegar;” “they shook their heads, and mocked Him;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.9
9. 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” (
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Tertullian † AD 220 On the Flesh of Christ 20
… He sings to us of Christ, and through his voice Christ indeed also sang concerning Himself. Hear, then, Christ the Lord speaking to God the Father: “Thou art He that didst draw me out of my mother’s womb.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.26
… And that was not night, for this is not said; on the contrary, it was night when He issued from the womb. This difference Scripture makes, and says on the one hand that He was begotten before the morning star, and on the other speaks of His proceeding from the womb, as in the twenty-first Psalm, ‘Thou art he that drew Me from the womb
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.25
25. For it became Him who is most pure, and a teacher of purity, to have come forth from a pure bride-chamber. For if he who well fulfils the office of a priest of Jesus abstains from a wife, how should Jesus Himself be born of man and woman? For thou , saith He in the Psalms, art He that took Me out of the womb
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.10
10. “Since Thou art He who drew Me out of the womb” (
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Tertullian † AD 220 On the Flesh of Christ 20
… Hear, then, Christ the Lord speaking to God the Father: “Thou art He that didst draw me out of my mother’s womb.” Here is the first point. “Thou art my hope from my mother’s breasts; upon Thee have I been cast from the womb.” Here is another point. “Thou art my God from my mother’s belly.”
Origen † AD 254 Origen's Commentary on Matthew 13.27
… And with reference to the view that they have angels from birth, one might quote, “He who separated me from my mother’s womb,” and, “From the womb of my mother thou hast been my protector,” and, “He has assisted me from my mother’s womb,” and, “Upon thee I was cast from my mother,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.11
11. “I have been strengthened in Thee from the womb” (
21:11
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.77
… For myself, I feared to be cast, bound hand and foot, from the bride-chamber, for not having on a wedding-garment, and for having rashly intruded among those who there sit at meat. And yet I had been invited from my youth, if I may speak of what most men know not, and had been cast upon Him from the womb,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.14
92. 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 hast Thou forsaken Me?” And again: “From My mother’s womb Thou art My God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.12
12. “Thou art My God,” “depart not from Me; for trouble is hard at hand” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.19
148. “They draw nigh, that of malice persecute me:” or, as some copies read, “maliciously” ( ver. 150 ). Then they that persecute draw nigh, when they go the length of torturing and destroying the flesh: whence the twenty-first Psalm, wherein the Lord’s Passion is prophesied, saith, “O go not from me, for trouble is hard at hand;”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.5
He it is then of whom the Prophet says: “For in Thee is God, and there is no God beside Thee. For Thou art our God and we knew Thee not, O God of Israel the Saviour.” Who “afterwards appeared on earth and conversed with men.” Of whom and in whose Person the Prophet David also speaks: “From my mother’s womb Thou art my God:”
21:12
St John Chrysostom † AD 407 Homilies on First Corinthians 6
… How did “the gates of hell” not “prevail” against “the Church?” How is Christ always “with us?” For had He not been “with us,” the Church would not have been victorious. How was the Gospel spread abroad in every part of the world? They also who have spoken against us are enough to testify the antiquity of the books; I mean, such as Celsus and he of Batanea
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.13
13. “Many calves came about Me.” The multitude of the wanton populace came about Me. “Fat bulls closed Me in” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.2.2
… They were able to crucify a man, weakness might prevail and virtue be slain; and they thought themselves somewhat, as it were strong men, as it were mighty men, as it were prevailing, as it were a lion prepared for prey, as it were fat bulls, as of them in another place he maketh mention: “Fat bulls have beset me.”
Pope St Leo I the Great † AD 461 Sermons 54
… This morning overthrew for you the temple and its altars, did away with the Law and the Prophets, destroyed the Kingdom and the priesthood, turned all your feasts into eternal mourning. For ye resolved on a mad and bloody counsel, ye “fat bulls,” ye “many oxen,” ye “roaring” wild beasts, ye rabid “dogs
21:13
Origen † AD 254 Origen's Commentary on the Gospel of John 10.20
… And they say, Our bones are become dry, our hope is lost, we have breathed our last.” For what bones are these which are addressed, “Hear ye the word of the Lord,” as if they heard the word of the Lord? They belong to the house of Israel, or to the body of Christ, of which the Lord says,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.15
97. Furthermore, there is no doubt but that the writer set down as past that which was to come; for this is the usage of prophecy, that things to come are spoken of as though they were already present or past. For example, in the twenty-first
St John Chrysostom † AD 407 Homilies on 2 Timothy 8
… xi. 7 .) But the Prophet says, “Man walketh in an image.” ( Ps. xxxix. 9 , Gr.) And the Scripture sometimes takes a lion to represent royalty, as, “He couched as a lion, and as a lion’s whelp, who shall raise him up?” ( Gen. xlix. 9 , Gr.) And sometimes to signify rapacity, as, “a ravening and a roaring lion.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.14
14. “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.”
21:14
Origen † AD 254 Origen's Commentary on the Gospel of John 10.20
… and it is, therefore, called a temple. Now, from the text, “Ye are the body of Christ, and members each in his part,” we see that even though the harmonious fitting of the stones of the temple appear to be dissolved and scattered, as it is written in the twenty-second Psalm
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.15
15. “I was poured out like water, and all My bones were scattered” (
21:15
St Irenaeus of Lyons † AD 202 Against Heresies 4.20.8
… In this manner, therefore, did they also see the Son of God as a man conversant with men, while they prophesied what was to happen, saying that He who was not come as yet was present proclaiming also the impassible as subject to suffering, and declaring that He who was then in heaven had descended into the dust of death.
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.12
… and that He should be forsaken by His friends and those nearest to Him; and that He should stretch forth His hands the whole day long; and that He should be mocked and maligned by those who looked upon Him; and that His garments should be parted, and lots cast upon His raiment; and that He should be brought down to the dust of death
Tertullian † AD 220 The Five Books Against Marcion 4.42
… For, “as a lamb before the shearer is dumb, so He opened not His mouth,” because “the Lord had given to Him a disciplined tongue, that he might know how and when it behoved Him to speak” —even that “tongue which clove to His jaws,” as the Psalm
Origen † AD 254 Origen Against Celsus 7.50
… He does not say, “Who knows if to die is not to live, and if to live is not death” But he boldly proclaims the truth, and says, “Our soul is bowed down to the dust;” and, “Thou hast brought me into the dust of death;”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.14
… “But I am a worm, and no man; the accursed of man, and the casting away of the people. All they who saw me despised me, and spoke within their lips, and moved their head. He hoped in the Lord, let Him deliver him; let Him save him, since he will have Him.” Also in that place: “My strength is dried up like a potsherd, and my tongue is glued to my jaws.”
St Methodius † AD 311 From the Discourse on the Resurrection, Part III 2
… By the sea is meant the moist element; by hell, the air, derived from ἀειδές , because it is invisible, as was said by Origen; and by death, the earth, because those who die are laid in it; whence also it is called in the Psalms the “dust of death,”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… There is also the prophecy of Jacob saying in the Scriptures, He lay down and couched as a lion, and as a lion’s whelp : who shall rouse Him up ? And the similar passage in Numbers, He couched, He lay down as a lion, and as a lion’s whelp . The Psalm also ye have often heard, which says, And Thou hast brought me down into the dust of death
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 28
28. That He descended into hell is also evidently foretold in the Psalms, where it is said, “Thou hast brought Me also into the dust of the death.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.16
16. “My strength dried up as a potsherd” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 70.5
… The Word hath moulded thee, and there hath come the trial of tribulation: that which hath been formed, must needs be seasoned; if it hath been well moulded, there hath come the fire to strengthen. Whence He said in the Passion, “Dried up like a potsherd hath been My virtue.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 143.10
… lest perchance thou think that thou wilt do aught of thyself, whereby thou mayest earn to be brought to the morning. “Make known to me, O Lord, the way wherein I must walk.” Therefore did He kindle the lamp of prophecy, therefore did He send the Lord in the vessel, as it were, of the flesh, who should even say, “My strength is dried up like a potsherd.”
21:16
St Barnabas † AD 61 The Epistle of Barnabas 5
… For says he who prophesies regarding Him, “Spare my soul from the sword, fasten my flesh with nails; for the assemblies of the wicked have risen up against me.”
St Justin Martyr † AD 165 The First Apology 35
… They now ask of me judgment, and dare to draw near to God.” And again in other words, through another prophet, He says, “They pierced My hands and My feet, and for My vesture they cast lots.”
St Justin Martyr † AD 165 Dialogue with Trypho 97
… ‘I have spread out My hands unto a people disobedient, and gainsaying, that walk in a way which is not good.’ And that He would rise again, Isaiah himself said: ‘His burial has been taken away from the midst, and I will give the rich for His death.’ And again, in other words, David in the twenty-first
Tertullian † AD 220 An Answer to the Jews 8
… for “the unction,” too, was “exterminated” in that place after the passion of Christ. For it had been predicted that the unction should be exterminated in that place; as in the Psalms it is prophesied, “They exterminated my hands and feet.”
Tertullian † AD 220 An Answer to the Jews 10
… just as, in the Psalms, the Spirit Himself of Christ was already singing, saying, “They were repaying me evil for good;” and, “What I had not seized I was then paying in full;” “They exterminated my hands and feet;”
Tertullian † AD 220 An Answer to the Jews 13
… “I have outstretched my hands the whole day unto a People contumacious and gainsaying Me, who walketh in a way not good, but after their own sins.” And in the Psalms, David says: “They exterminated my hands and feet: they counted all my bones; they themselves, moreover, contemplated and saw me, and in my thirst slaked me with vinegar.”
Tertullian † AD 220 The Five Books Against Marcion 3.19
… If you require still further prediction of the Lord’s cross, the twenty-first Psalm is sufficiently able to afford it to you, containing as it does the entire passion of Christ, who was even then prophetically declaring His glory. “They pierced,” says He, “my hands and my feet,”
Tertullian † AD 220 The Five Books Against Marcion 4.42
… “They parted my garments amongst them, and cast lots upon my vesture.” You may as well take away the cross itself! But even then the Psalm is not silent concerning it: “They pierced my hands and my feet.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.21
… But Thou, O Lord, remove not Thy help far from me; attend unto my help. Deliver my soul from the sword, and my only one from the paw of the dog. Save me from the mouth of the lion, and my lowliness from the horns of the unicorns. I will declare Thy name unto my brethren; in the midst of the Church I will praise Thee.”
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 34
… And next, the prophets after him witness of this, saying: “But I as an innocent lamb brought to be slain, knew it not; they counselled an evil counsel against me, saying, Hither and let us cast a tree upon his bread, and efface him from the land of the living.” 4. And again: “They pierced
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 36
… “Why,” saith he, “do the heathen rage, and the people imagine a vain thing? The kings of the earth stand up, and the rulers are gathered together against the Lord, and against His anointed.” And elsewhere he mentions also the image of the cross, saying on this wise, “They pierced my hand and my feet,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 13
… liii. 7 ); yet He was not yet Incarnate, but the Prophet speaks of what should be as if it had come to pass. So David, pointing to the Crucifixion, said not, “They shall pierce My hands and My feet,” but “They pierced My hands and My feet, and parted My garments among them, and cast lots upon My vesture” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 76.1
… Hear now what is said in the Psalm concerning this ransom: “They pierced my hands and my feet. I may tell all my bones; they look and stare upon me. They part my garments among them, and cast lots upon my vesture.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 102.37
… let him deliver him, seeing he delighted in him;” and again, when this was fulfilled which the psalm foretold, “They pierced my hands and my feet. They have told all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture,”
St Augustine of Hippo † AD 430 City of God 17.17
… So also in that where Christ utters through prophecy the humiliation of His passion, saying, “They pierced my hands and feet; they counted all my bones. Yea, they looked and stared at me.”
St Augustine of Hippo † AD 430 Concerning Faith of Things Not Seen 7
… but they themselves regarded and beheld Me; they divided among them My garments, and upon My vesture they cast the lot;”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.8
… Who betrayed Christ? Judas. To whom did he betray Him? To the Jews. What did the Jews do to Him? "They pierced my hands and my feet," says the Psalmist. "I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture."
St Augustine of Hippo † AD 430 The Correction of the Donatists 1
… They part my garments among them, and cast lots upon my vesture;" and yet they refuse to recognize the Church in that which follows shortly after: "All the ends of the world shall remember, and turn unto the Lord; and all the kindreds of the nations shall worship before Thee. For the kingdom is the Lord’s; and He is the Governor among the nations."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.2
… Hear how. He hath told us Himself, and foretold it before He was made a spectacle, and in the words of prophecy announced beforehand what was to come to pass, as if it were already done, saying in the Psalms, “They pierced My hands and My feet, they told all My bones.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 79.5
… “Be Thou exalted, O God, above the heavens.” And immediately for the Body; “And Thy glory above all the earth.” Hear a testimony for the Head; “They digged My Hands and My Feet, they numbered all My Bones; and they looked and stared upon Me; they divided My garments among them, and cast lots upon My vesture.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 86.1
… Doubtless what He is yet to do He says that He has done as the same Being who hath made those things which are yet to be. For as He says by the prophet, “They pierced my hands and my feet,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 105.4
… Just as long before, in prophecy, He used words in the past tense, when what He said was to take place very many years afterwards: “They pierced,” He says, “my hands and my feet, they counted
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.17
17. “For many dogs came about Me” ( ver. 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.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 35.4
… there was none that would seek after my soul.” Who is this that saith, “There was none that would seek after my soul”? Is it haply He, of whom so long before it was predicted, “They pierced My Hands and My Feet, they numbered all My Bones, they stared and looked upon Me, they have parted My Garments among them, and cast lots for My Vesture”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 44.6
… But this is the reason that it is spoken of as if it were past, that it is as certain as if it were past. Give heed, wherefore many things are expressed by the Prophets as if they were past; whereas it is things future, not past facts that are the subject of prophecy. For the future Passion of our Lord Himself was foretold:
St Vincent of Lérins † AD 445 The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 15
… and on the other, that the Lord of glory was crucified on earth. Hence it is also that since the Lord’s flesh was made, since the Lord’s flesh was created, the very Word of God is said to have been made, the very omniscient Wisdom of God to have been created, just as prophetically His hands and His feet are described as having been pierced.
21:17
St Barnabas † AD 61 The Epistle of Barnabas 6
… I am the off-scouring of your love. What, then, again says the prophet? “The assembly of the wicked surrounded me; they encompassed me as bees do a honeycomb,”
Tertullian † AD 220 On the Resurrection of the Flesh 20
… against His anointed.” He, again, was “led as a sheep to the slaughter, and as a sheep before the shearer,” that is, Herod, “is dumb, so He opened not His mouth.” “He gave His back to scourges, and His cheeks to blows, not turning His face even from the shame of spitting.” “He was numbered with the transgressors;” “He was pierced in His hands and His feet;”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.10
… And concerning the suffering of Christ, David said:— They pierced my hands and my feet, and all my bones cried out. They gazed and looked upon me, and divided my garments amongst them, and upon my vesture did they cast the lot .
St John Chrysostom † AD 407 Against Marcionists and Manichæans 1
… On this account they predict things to come under the semblance of past time, indicating by this means the impossibility of their failure, the certainty of their coming to pass. So also spake David, signifying the cross; “They pierced my hands and my feet.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 35.7
… My praise is with Thee; in the great assembly will I confess to Thee. All the ends of the earth shall be reminded, and be converted to the Lord: all countries of the nations shall worship in His sight; for the kingdom is the Lord’s, and He shall have dominion over the nations.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.18
18. “They numbered distinctly all My bones” (
21:18
St Justin Martyr † AD 165 The First Apology 38
… and the Lord was My helper: therefore was I not confounded: but I set My face as a firm rock; and I knew that I should not be ashamed, for He is near that justifieth Me.” And again, when He says, “They cast lots upon My vesture, and pierced My hands and My feet. And I lay down and slept, and rose again, because the Lord sustained Me.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.12
… and that He should have vinegar and gall given Him to drink; and that He should be forsaken by His friends and those nearest to Him; and that He should stretch forth His hands the whole day long; and that He should be mocked and maligned by those who looked upon Him; and that His garments should be parted, and lots cast upon His raiment;
Tertullian † AD 220 An Answer to the Jews 10
… just as, in the Psalms, the Spirit Himself of Christ was already singing, saying, “They were repaying me evil for good;” and, “What I had not seized I was then paying in full;” “They exterminated my hands and feet;” and, “They put into my drink gall, and in my thirst they slaked me with vinegar;” “Upon my vesture they did cast (the) lot;”
Tertullian † AD 220 The Five Books Against Marcion 4.42
… Although His raiment was, without doubt, parted among the soldiers, and partly distributed by lot, yet Marcion has erased it all (from his Gospel), for he had his eye upon the Psalm: “They parted my garments amongst them, and cast lots upon my vesture.”
Tertullian † AD 220 On the Resurrection of the Flesh 20
… was “led as a sheep to the slaughter, and as a sheep before the shearer,” that is, Herod, “is dumb, so He opened not His mouth.” “He gave His back to scourges, and His cheeks to blows, not turning His face even from the shame of spitting.” “He was numbered with the transgressors;” “He was pierced in His hands and His feet;” “they cast lots for his raiment;”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 28
… He said, “All day long have I stretched out my hands to an unbelieving people.” And although not yet had He been scornfully given to drink, the Scripture says, “In my thirst they gave me vinegar to drink.” And although He had not yet been stripped, He said, “Upon my vesture they did cast lots, and they numbered my bones: they pierced my hands and my feet.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.26
… thus the one they divide, but for the other they cast lots. Is then this also written? They know, the diligent chanters of the Church, who imitate the Angel hosts, and continually sing praises to God: who are thought worthy to chant Psalms in this Golgotha, and to say, They parted My garments among them, and upon My vesture they did cast lots
St John Chrysostom † AD 407 Against Marcionists and Manichæans 1
… On this account they predict things to come under the semblance of past time, indicating by this means the impossibility of their failure, the certainty of their coming to pass. So also spake David, signifying the cross; “They pierced my hands and my feet.” He did not say they “shall pierce” but “they pierced” “they counted all my bones.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 36
… are gathered together against the Lord, and against His anointed.” And elsewhere he mentions also the image of the cross, saying on this wise, “They pierced my hand and my feet,” and those things which the soldiers were emboldened to do, he adds with all exactness, “For they parted my garments,” saith he, “among them, and for my vesture they did cast lots.”
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 25
25. The Gospel further relates that the soldiers parted the garments of Jesus among themselves, and cast lots upon His vesture. The Holy Spirit provided that this also should be witnessed beforehand by the Prophets, for David says, “They parted my garments among them, and upon my vesture they did cast lots.”
St Augustine of Hippo † AD 430 City of God 17.17
… And he adds, “They parted my garments among them, and over my vesture they cast lots.”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.21
… although he was not mentioning those things as if they were already past, but was looking forward to them as yet to come. Such also is that passage, “They have parted my garments among them, and have cast lots upon my vesture:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.19
19. “They divided My garments for themselves, and cast the lot upon My vesture” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.5
… And it is exceedingly harsh and inconsistent that that Psalm should not relate to Christ, where we have His Passion as clearly laid open as if it were being read to us out of the Gospel. For there we have, “They parted My garments among them, and cast lots upon My vesture.”
21:19
St Barnabas † AD 61 The Epistle of Barnabas 6
… I am the off-scouring of your love. What, then, again says the prophet? “The assembly of the wicked surrounded me; they encompassed me as bees do a honeycomb,” and “upon my garment they cast lots.”
Origen † AD 254 Origen De Principiis 2.8.1
… “O Lord, be not far from helping me; look to my defence: O God, deliver my soul from the sword, and my beloved one from the hand of the dog;”
St Hilary of Poitiers † AD 367 Homilies on the Psalms 1
… And I will make him My first-born, higher than the kings of the earth ; while in what we might call the majority of Psalms the Person of the Son is introduced, as in the seventeenth: A people whom I have not known hath served Me ; and in the twenty-first: they parted My garments among them and cast lots upon My vesture
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.15
97. Furthermore, there is no doubt but that the writer set down as past that which was to come; for this is the usage of prophecy, that things to come are spoken of as though they were already present or past. For example, in the twenty-first psalm you have read: “Fat bulls (of Bashan) have beset me,” and again:
St John Chrysostom † AD 407 Against Marcionists and Manichæans 1
… So also spake David, signifying the cross; “They pierced my hands and my feet.” He did not say they “shall pierce” but “they pierced” “they counted all my bones.” And not only does he say this, but he also describes the things which were done by the soldiers. “They parted my garments among themselves, and upon my vesture did they cast lots.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.20
20. “But Thou, O Lord, withhold not Thy help far from Me” (
21:20
St Hippolytus † AD 235 The Refutation of All Heresies 5.3
… This, he says, is “the god that inhabiteth the flood,” according to the Psalter, “and who speaketh and crieth from many waters.” The “many waters,” he says, are the diversified generation of mortal men, from which (generation) he cries and vociferates to the unportrayed man, saying, “Preserve my only-begotten from the lions.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 10.7
… What was sung by one, re-echoed from the hearts of all. Happy they who recognized themselves in those voices as in a mirror. Who, then, are they that wish the peace of His servant, the peace of His people, the peace of the one whom He calls His “only one,” and whom He wishes to be delivered from the lion: “Deliver mine only one from the power of the dog?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.21
21. “Deliver My soul from the sword.” “Deliver My soul” from the tongue of dissension. “And My only One from the hand of the dog” (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.58
… But, since in all these things there is need of the aid of divine protection, let every one of us cry to the Lord with the voice of the heart, saying, Lord , remove not Thy help far from me; Look Thou to my defence (
21:21
Tertullian † AD 220 An Answer to the Jews 10
… singing, as He does, even at so early a date, His own glory. “They dug,” He says, “my hands and feet” —which is the peculiar atrocity of the cross; and again when He implores the aid of the Father, “Save me,” He says, “out of the mouth of the lion”—of course, of death—“and from the horn of the unicorns my humility,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.22
22. “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” (
21:22
Tertullian † AD 220 The Five Books Against Marcion 3.22
… “I will declare Thy name unto my brethren; in the midst of the congregation will I sing praise unto Thee.” For that which had to come to pass in our day in His name, and by His Spirit, He rightly foretold would be of Him. And a little afterwards He says: “My praise shall be of Thee in the great congregation.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.15
… And has our flesh kinship with Him in regard to the fulness of the Godhead dwelling in Him, that we should be reckoned His brothers in respect of His divinity? No, for the Spirit of prophecy recognises clearly in what respect we are the brethren of the Only-begotten God. It is as a worm and no man that He says, I will declare Thy name unto My brethren
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 4
… and great is the difference. Moreover “He” is of the Father, as a true Son, that is, of His substance; “we,” as created, that is, brought out of things that are not, so that the difference is great. Wherefore he says, “He is not ashamed to call them brethren” ( ver. 12 ), “saying, I will declare Thy name unto My brethren.” (
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 17
… I say spiritual because all of us Christians are called brethren, as in the verse, “Behold, how good and how pleasant it is for brethren to dwell together in unity.” And in another psalm the Saviour says,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.23
23. “I will declare Thy name to My brethren” (
21:23
St Barnabas † AD 61 The Epistle of Barnabas 6
… For, my brethren, the habitation of our heart is a holy temple to the Lord. For again saith the Lord, “And wherewith shall I appear before the Lord my God, and be glorified?” He says, “I will confess to thee in the Church in the midst of my brethren; and I will praise thee in the midst of the assembly of the saints.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.10
… And he disguised himself and inquired by soothsayers, and learned from thence. He was worsted before the Philistines, and he slew himself with his own sword, when he saw that the battle had overcome him. Moreover in this passage David said:— I will declare Thy name unto my brethren, and in the midst of the congregation will I glorify Thee .
Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.11
… and Priest like Aaron, and King, like David; and great Prophet, like all the Prophets; and Shepherd, like the shepherds who tended and guided Israel. And so did He call children as He said:— Strange children shall hearken unto Me. And He has made us brothers unto Himself, He said:— I will declare Thy name unto My brethren.
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 40
… “ All ,” however, “are not Israel which are of Israel,” but they only to whom it is said in “the psalm concerning the morning aid” (that is, concerning the new refreshing light, meaning that of the new testament), “All ye the seed of Jacob, glorify Him; and fear Him, all ye the seed of Israel.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.24
24. “Ye that fear the Lord, praise Him.” “Ye that fear the Lord,” seek not your own praise, but “praise Him.” “All ye seed of Jacob, magnify Him” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.25
25. “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” (
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St Augustine of Hippo † AD 430 The Confessions 12.24
… For behold, O my God, I Thy servant, who in this book have vowed unto Thee a sacrifice of confession, and beseech Thee that of Thy mercy I may pay my vows unto Thee,
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 13
… Such doers of the law have their praise therefore, not of men but of God, who by His grace provides the grounds on which they receive praise, of whom it is said, “My soul shall make her boast of the Lord;” and to whom it is said, “My praise shall be of Thee:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.26
… and, praise of Israel, Thou hearest The Holy One now beseeching Thee. “In the great Church I will confess Thee.” In the Church of the whole world “I will confess Thee.” “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.
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St Augustine of Hippo † AD 430 The Confessions 10.43
… Thine only Son—He “in whom are hid all the treasures of wisdom and knowledge” —hath redeemed me with His blood. Let not the proud speak evil of me, because I consider my ransom, and eat and drink, and distribute; and poor, desire to be satisfied from Him, together with those who eat and are satisfied, and they praise the Lord that seek him.
St Augustine of Hippo † AD 430 Letters of St. Augustin 130.8
… Reckon yourself to be one of those of whom it is written, “Their hearts shall live for ever.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.27
27. “The poor shall eat, and be filled” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.3
… another is a “son of man,” let him hear for the kingdom’s sake. “The rich and poor together.” Again, the same words are repeated. The expression “rich” refers to the “earthborn;” but the word “poor” to the “sons of men.” By the “rich” understand the proud, by the “poor” the humble.…He saith in another Psalm, “The poor shall eat and be satisfied.”
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Origen † AD 254 Origen De Principiis iv.section24
… and all the kindreds of the nations shall worship before Thee.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.30
… “But I am established as a King by Him upon His holy hill of Zion, announcing His empire.” Also in the twenty-first Psalm: “All the ends of the world shall be reminded, and shall turn to the Lord: and all the countries of the nations shall worship in Thy sight. For the kingdom is the Lord’s: and He shall rule over all nations.”
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 1.36
… Our souls, then, they say, have a kind of apprehension of a former life, after they have been cast down into human bodies, and have forgotten God their Father; but now we know him by revelation, according to that which is written:
St Augustine of Hippo † AD 430 Letters of St. Augustin 51.5
… but tell me what bishop of the Corinthian Church ever defended himself at your bar, or received sentence from you? or what bishop of the Galatians has done so, or of the Ephesians, Colossians, Philippians, Thessalonians, or of any of the other cities included in the promise: “All the kindreds of the nations shall worship before Thee”?
St Augustine of Hippo † AD 430 Letters of St. Augustin 76.1
… In the same Psalm we read that the whole world holds this, for he says: “All the ends of the world shall remember and turn unto the Lord, and all the kindreds of the nations shall worship before Thee; for the kingdom is the Lord’s, and He is the Governor among the nations.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 102.37
… “All the ends of the world shall remember, and turn unto the Lord; and all the kindreds of the nations shall worship in His presence. For the kingdom is the Lord’s; and He shall govern among the nations”?
St Augustine of Hippo † AD 430 On the Holy Trinity 14.13
… Let us return to that which led us to adduce this instance from the intercourse of men. Among other things, the 9th Psalm says, “The wicked shall be turned into hell, and all the nations that forget God;” and again the 22d Psalm, “All the ends of the world shall be reminded, and turned unto the Lord.”
St Augustine of Hippo † AD 430 Concerning Faith of Things Not Seen 7
… “All the ends of the earth shall remember and be turned unto the Lord, and all the kindreds of the nations shall worship in His sight; for the kingdom is the Lord’s, and He shall rule over the nations.”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.8
… "All the ends of the world shall remember and turn unto the Lord; and all the kindreds of the nations shall worship before Thee. For the kingdom is the Lord’s; and He is the governor among the nations."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.14
… What more learned definition could be given? What could admit of speedier proof? You would be acting less cruelly in piercing the bodies of the prophets with a sword, than in endeavoring to destroy the words of the prophets with your tongue. The prophet says, "All the ends of the world shall remember and turn unto the Lord."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.39
… for when he was speaking of the impious, he says, "Let their portion perish from off the earth." But when you say, with reference to the words of Scripture, "I shall give Thee the heathen for Thine inheritance," and "all the ends of the world shall remember and turn unto the Lord,"
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 79.5
… they divided My garments among them, and cast lots upon My vesture.” Hear immediately a testimony for the Body, a few words after, “All the ends of the world shall remember themselves and be turned unto the Lord, and all the kindreds of the nations shall worship in His sight; for the kingdom is the Lord’s, and He shall have dominion over the nations.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 2.2
… Because of that Psalm which we especially commended to your attention on the fourth day, the first station, of last week. Why did it behove Christ to suffer and to rise again? For this reason: “All the ends of the earth shall be reminded and converted unto the Lord, and all the kindreds of the nations shall worship before Him.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.28
28. “All the borders of the earth shall remember themselves, and be turned to the Lord” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.5
… Now eat: for thou art in His body, who saith, “I am the living bread which came down from heaven.” Thou hadst forgotten to eat thy bread; but after His crucifixion, “all the ends of the earth shall be reminded, and be converted unto the Lord.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.29
29. “For the kingdom is the Lord’s, and He shall rule over the nations” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 103.23
… He who descended and ascended, He who died, and rose from the dead, He who lifted up to heaven the manhood He had assumed, hath Himself prepared His throne in heaven. The throne is the seat of the Judge: observe therefore ye who hear, that “He hath prepared His throne in heaven.”…The kingdom is the Lord’s, and He shall be the Governor among the people.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.20
… and since it appeared most excellent in Christ, the whole world loveth Him; who though while here He was scorned, is now worshipped by every nation: “For the kingdom is the Lord’s, and He shall be Governor among the people.”
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St Jerome † AD 420 The Letters of St. Jerome 108.10
… “This is my rest” for it is my Lord’s native place; “here will I dwell” for this spot has my Saviour chosen. “I have prepared a lamp for my Christ.” “My soul shall live unto Him and my seed shall serve Him.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.30
30. “All the rich of the earth have eaten, and worshipped” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.3
… That Food which the faithful know. How shall they be satisfied? By imitating the Passion of their Lord, and not without cause receiving their recompense. “The poor shall eat and be satisfied, and they shall praise the Lord who seek Him.” What of the rich? Even they eat. But how eat they? “All the rich upon the earth have eaten and worshipped.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 132.17
… for they have been satisfied, and abound in their pride. Of such it is said, “Our soul is filled with the scornful reproof of the wealthy, and with the despitefulness of the proud:” these have abundance, and therefore eat, but are not satisfied. And what is said of them in the Psalm? “All such as be fat upon the earth have eaten and worshipped.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 26
… And the words of the Prophet allude to the manner of this Birth, as, “It shall be announced unto the Lord a generation which cometh, and they shall announce His righteousness unto a people that shall be born, whom the Lord hath made” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.31
31. “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” (
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St Irenaeus of Lyons † AD 202 Against Heresies 5.7
… Nay, for souls are incorporeal when put in comparison with mortal bodies; for God “breathed into the face of man the breath of life, and man became a living soul.” Now the breath of life is an incorporeal thing. And certainly they cannot maintain that the very breath of life is mortal. Therefore David says, “My soul also shall live to Him,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.32
32. “The generation to come shall be declared to the Lord” (
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In praecedentibus prius videtur esse actum de tribulatione quam sustinuit David a filio et a Saule; hic autem in tertia decade agitur de persecutione quam passus est a toto populo, qui eum abjecit ad mandatum Saulis. Dividitur ergo Psalmus iste in tres partes. In prima narratur tribulatio. In secunda funditur oratio ad Deum pro liberatione; in tertia ponitur gratiarum actio. Secunda incipit Psalmo 24: ad te domine levavi: tertia ibi, afferte domino, Ps. 28. Circa primum duo facit. Primo exponit tribulationem; secundo ostendit quomodo a Deo juvatur in tribulatione, ibi, Ps. 22: dominus regit me. Sicut supra dictum est, sicut in aliis prophetis, ita hic agitur de aliquibus tunc praesentibus inquantum erant figura Christi et quae ad ipsam prophetiam pertinebant. Et ideo quandoque ponuntur aliqua quae ad Christum pertinent, quae excedunt quasi virtutem historiarum. Et inter alia specialiter iste Psalmus agit de passione Christi. Et ideo hic est ejus sensus litteralis. Unde specialiter hunc Psalmum in passione dixit cum clamavit, Heli Heli lammasabactani: quod idem est quod Deus Deus meus etc. sicut hic Psalmus incipit. Et ideo licet figuraliter hic Psalmus dicatur de David, tamen specialiter ad litteram refertur ad Christum. Et in synodo Toletana quidam Theodorus Mopsuestenus, qui hunc ad litteram de David exponebat, fuit damnatus, et propter hoc et propter alia multa; et ideo de Christo exponendus est. Sciendum est autem quod quinque Psalmi agunt de passione Christi prolixe: quorum iste Psalmus primus est. Alii enim brevius tangunt passionem Christi. Secundus est, judica domine nocentes me, Ps. 34. Tertius est, ibi, exaudi Deus orationem meam, et ne despexeris deprecationem meam. Quartus, Ps. 68: salvum me fac Deus, quoniam intraverunt aquae. Quintus, Ps. 108: Deus laudem meam ne tacueris. Et hoc propter quinque plagas Christi: vel propter quinque effusiones sanguinis. Et unus est modus procedendi in omnibus, quia incipiunt a gemitu, et terminantur in salutem populorum: quia ex passione facta est salus omnibus hominibus. Titulus Hieronymi est: victori pro cervo matutino. In nostra littera, victori pro assumptione vel pro cerva matutina. In hoc Psalmo principaliter agitur de passione Christi. Secundo tangitur in eo de resurrectione: quia per eam datur intelligi passio, et passio ordinatur ad resurrectionem; sicut si dicam, iste est manumissus, ostendit quod fuit servus. Ergo iste Psalmus est David, idest Christi. Et est pro assumptione, idest resurrectione, et haec fuit matutina; unde, pro cerva, idest pro humana natura, vel pro cervo matutino, idest Christo: Ps. 107: exurgam diluculo. Hic autem titulus est quando David ibat profugus, et latebat in desertis sicut cervus. Unde supra dixit, Ps. 17: et posuit pedes meos tamquam cervorum. Unde pro ista tribulatione quae figurabat passionem Christi, intitulatur iste Psalmus. Hoc modo tamen melius refertur ad Christum, ut per cervum intelligatur humana natura in Christo, quia cervus transit spineta sine laesione pedum; sic Christus transivit per istam vitam praesentem sine sui inquinatione. Item cervus optime salit: sic Christus de fovea mortis ascendit ad gloriam resurrectionis. Et ideo cervus dicitur, et matutinus dicitur, quia tunc surrexit. Psalmus iste dividitur in tres partes. In prima ponitur conquestio. In secunda narratio passionis, ibi, ego autem sum vermis. In tertia ponitur liberationis petitio, ibi, tu autem, domine, ne elongaveris auxilium tuum a me. Circa primum tria facit. Primo ponitur conquestio sive quaestio. Secundo ponitur expositio conquestionis, ibi, longe a salute. Tertio ponitur ratio conquerendi, ibi, tu autem in sancto habitas. Haec est translatio Septuaginta. In Graeco autem et in Hebraeo non est, respice in me; sed habetur sic, Deus Deus meus quare me dereliquisti? Quia haec verba dixit Christus in cruce: sed, respice, interpositum est. Ponitur ergo petitio cum dicit, Deus Deus meus. Repetitur autem bis Deus ad majorem certitudinem: Gen. 41: quod autem secundo vidisti ad eamdem rem pertinens, indicium est firmitatis. Respice in me, idest miserere mei: Ps. 24: respice in me, et miserere mei, quia unicus et cetera. Quare me dereliquisti? Haec fuerunt verba Christi in cruce. Ex his autem verbis Arius occasionem sumpsit erroris: scilicet quod in morte Christi separata est divinitas ab humanitate. Unde de hoc, secundum eum, conqueritur dominus, dicens, quare me dereliquisti. Sed hoc erroneum est. Est autem sciendum, quod aliquis dicitur derelictus a Deo quando non adest ei Deus, sicut videtur adesse quando protegit eum, et implet ejus petitionem: Hier. 20: dominus Deus mecum est tamquam bellator fortis: idcirco qui persequuntur me cadent et infirmi erunt. Et quia Christus non est liberatus a passione corporali cum esset in passione, secundum hoc dicitur ad horam derelictus, idest passioni expositus: Rom. 8: proprio filio suo non pepercit et cetera. Item illa petitio. Pater si fieri potest, transeat a me calix iste, ut dicitur Matth. 26, non videtur impleta, quia erat secundum carnem: Isa. 34: ad punctum et in modico dereliqui te, idest passioni te exposui; et in miserationibus magnis congregabo te, scilicet in resurrectione. Et ideo dicit, quare me dereliquisti? Idest passioni me exposuisti. Longe a salute mea verba delictorum meorum. Hic exponitur conquestio sive quaestio. Et primo in generali. Secundo in speciali, ibi, Deus meus clamabo. Dicit ergo, dereliquisti me. Et hoc, quia longe sunt verba delictorum meorum a salute mea, idest mei veri hominis, inquantum habeo humanam naturam: Ps. 118: longe est a peccatoribus salus. Et haec verba, scilicet, dereliquisti, et longe, et quare, non videntur esse hominis justi sive justitiae, sed videntur esse verba delictorum meorum, scilicet hominis peccatoris, idest ostendunt me non esse justum, sed peccatorem. Unde haec verba dixit Christus in persona peccatoris, sive Ecclesiae. Et haec est una de regulis supra in principio Psalterii positis, quod ea quae pertinent ad membra, dicit Christus de se, propter hoc, quod sunt sicut unum corpus mysticum Christus et Ecclesia; et ideo loquuntur sicut una persona, et Christus transformat se in Ecclesiam, et Ecclesia in Christum: Rom. 12: multi unum corpus sumus in Christo. In membris autem Christi, idest in Ecclesia, sunt delicta sive peccata. In capite vero, idest in Christo, nullum est delictum, sed similitudo delicti: Rom. 8: misit Deus filium suum in similitudinem carnis peccati, et de peccato damnavit peccatum: 2 Cor. 5: eum qui peccatum non noverat, peccatum pro nobis fecit, ut nos efficeremur justitia Dei in Christo. Christus autem imminente passione oravit, pater si fieri potest transeat et cetera. Matth. 28. Sed haec verba Christi orantis possunt dupliciter exponi. Uno modo ut Christus ea protulerit quasi gerens infirmorum personam, qui sunt in Ecclesia: quia futurum erat ut aliqua membra sua debilia, quando immineret eis passio, formidarent. Alio modo quod protulit hanc petitionem gerens officium carnis infirmae in Christo, quae naturaliter timet et fugit mortem. Quod petiit ergo liberari, fuit verbum vel membrorum in quibus delictum invenitur, vel carnis Christi in qua est similitudo delicti sive peccati: et ideo dicit, verba, quibus petiit liberari, quae sunt, delictorum meorum, idest fidelium, pro quorum delictis patior; vel sunt infirmae carnis quae habet similitudinem delicti: longe a salute corporali, quia calix, sive passio, non transit a me ut petii; quasi dicat, non consequor salutem quam intendo, si petitio mea quam peto, exaudiretur, pater, transeat a me calix iste. Et ideo littera Hieronymi habet, longe a salute mea verba gemitus mei. Aliter exponit Augustinus in Lib. de gratia novi testamenti: haec verba quibus peto liberari a passione et conqueror quod sum derelictus passioni, sunt longe a salute mea quam secundum quod Deus debeo facere. Matth. 1: ipse salvum faciet populum suum a peccatis eorum. Et assignat rationem quare sit derelictus: est enim duplex salus: una corporalis, quae est communis hominibus et jumentis: Ps. 35: homines et jumenta salvabis domine. Alia spiritualis et aeterna; et haec est propria Christi: unde dicit, mea, quia salus novi testamenti est per Christum facta: Isa. 45: Israel salvatus est in domino salute aeterna. Et haec differunt: quia prima quaerebatur in veteri testamento; secunda quaeritur in novo. Quare ergo derelictus est passibilis? Quia ipse venit in novo testamento. Et haec verba quae hic dixit, longe a salute mea, spirituali, quia sunt pro corporali salute. Longe. Christus loquitur in persona peccatorum, qui quandoque propter peccata derelinquuntur a Deo: unde dicit, verba delictorum meorum, idest peccatorum, sunt longe a salute, spirituali: quia haec est causa quare peccatores non salvantur, quia sunt peccatores: Joan. 9: peccatores Deus non audit. Vel secundum Augustinum, loquitur, a me, quasi derelinquendo me, fecisti me longe a salute mea, idest corporali: et haec verba sunt delictorum meorum.
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Deus. Haec in speciali prosequuntur. Per diem et noctem duo intelligere possumus. Uno modo ad litteram diem et noctem temporalem et sic clamare, est clamare assidue; unde dicit. Non exaudies; quasi dicat: quamvis assidue clamem, non sum tamen exauditus. Littera Hieronymi habet, et nocte et non est silentium mihi, quasi non sileo die et nocte orare. Alio modo, ut per diem intelligatur prosperitas, et per noctem adversitas. Et secundum Augustinum verba quae pro salute corporali dicuntur, fiunt per diem pro prosperis; per noctem, ut tollatur adversitas. Ergo Christus clamat per diem, quando est in prosperitate, et non exauditur, quia petit ut non pereat: et per noctem, ut tollatur adversitas, et non tollitur. Sed contra dicitur de Christo (Hebr. 5) quod exauditus est et cetera. Et dicendum, quod oratio est actus rationis: unde omnis oratio Christi procedens ex rationis judicio est exaudita. Secus est de oratione exprimente infirmitatem naturae passibilis et proprium motum membrorum, quia nec ipse voluit eam exaudiri: Joan. 12: nunc anima mea turbata est, et quid dicam, pater et cetera. Et quare non est exauditus in prosperis et adversis, ostendit, et non ad insipientiam mihi: quia haec petitio non pertinet ad salutem novi testamenti, quam ego intendo, quae est salus aeterna; sed pertinet ad salutem veteris testamenti. Ut ergo hanc sapientiam discas, scias quod salus temporalis non pertinet ad novum testamentum, sed ad vetus. Haec est sapientia quae stultitia est apud homines: 1 Corinth. 4: nos stulti propter Christum: ibid. 1: nonne Deus stultam fecit sapientiam hujus mundi et cetera.
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Tu autem. Supra posita est quaestio Christi inquirentis causam passionis suae; hic autem ostendit quod hujusmodi quaestio est rationabilis, et rationabile est quod est derelictus. Et primo dicit hoc esse mirabile ex parte Dei. Secundo ostendit hoc experimento antiquo, ibi, in te speraverunt. Hoc quod hic dicitur, tripliciter refertur ad praedicta, secundum tres expositiones. Una est, quia est longe a salute temporali, et sic facta est ista divisio. Unde illud est mirabile ex parte Dei propter duo. Primum est, cum Deus in sanctis habitet, et non defendat eos: Judith 6: si dominus nobiscum est, cur haec mala omnia apprehenderunt nos? Ubi sunt mirabilia ejus quae patres nostri narraverunt nobis? Et ideo dicit, tu autem in sancto habitas: Hierem. 14: tu in nobis es domine, sed specialiter habitat in Christo. Alia ratio est, quia quidquid boni habemus, totum est in laudem Dei. Et ideo si nobis est bene, melius a nobis laudatur Deus. Et ideo sequitur, laus Israel: Hierem. 17: sana me domine, et sanabor; salvum me fac, et salvus ero, quoniam laus mea tu es. Secundum aliam expositionem, quare me dereliquisti? Ideo scilicet quia, verba delictorum meorum sunt longe a salute mea, spiritualiter: sed ego clamo pro temporali: tu vero qui habitas in sancto, ut sis, laus Israel, non exaudies, quia non exaudis quando quis non clamat pro spirituali salute. Vel secundum tertiam expositionem, ut loquatur Christus in persona peccatoris; quasi dicat, ideo es longe a salute mea, quia non habitat in peccatoribus; sed in sancto.
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In te. Hic ponitur alia ratio quae sumitur ex antiqua consuetudine et experimento quo sancti patres liberabantur a tribulationibus invocantes Deum; sicut patet Exod. 14, quod liberati sunt de persecutione Aegyptiorum: et de Susanna quae liberata est ab iniqua sententia senum, Dan. 13: Daniel liberatus de ore sive de lacu leonum, Dan. 14. Quomodo ergo sum derelictus a te, et non sum liberatus a passione? Duo ergo facit circa hoc. Primo facit mentionem de malo corporalis afflictionis. Secundo de malo confusionis. Quantum ergo ad liberationem primi mali duo faciebant. Primo sperabant in eum; unde dicit, in te, non in mundo, speraverunt patres nostri: Isa. 26: sperasti in domino in saeculis aeternis, in domino Deo forti in perpetuum et cetera. Et liberasti eos; et iste est fructus spei, quia liberasti eos. Secundo clamabant; unde dicit: ad te clamaverunt, ex magna cordis affectione, et salvi facti sunt: Psal. 119. Ad dominum cum tribularer clamavi et cetera.
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Quantum ad secundum malum, scilicet confusionem, dicit, in te speraverunt, et non sunt confusi. Sed contra: Dan. 3: non est confusio confidentibus in te: Rom. 5: spes non confunditur. Dicendum quod patres pertinebant ad vetus testamentum in quo temporalia dabantur: et ideo, ut ostendat quod divina providentia temporalia etiam disponat, liberat eos etiam temporali liberatione. Sed Christus promittit et donat spiritualia: et ut ostendat contemnenda temporalia et speranda aeterna, noluit temporalem liberationem secundum rationem: et tamen aliqui in novo testamento sunt temporalibus liberationibus liberati, et in veteri testamento aliqui sunt spiritualibus afflictionibus eruditi, ut ostendatur Deus auctor esse utriusque testamenti.
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Ego autem. Hic ponit passionem suam. Et primo proponit confusionem suam quam passus est. Secundo exponit eam, ibi, omnes videntes me. Tertio causam ejus assignat, ibi, quoniam tu es. Prima pars dupliciter potest legi. Uno modo, ut primo proponat similitudinem confusionis. Secundo exponat opprobrium. Dicit ergo, illi sunt liberati, ego autem non sum liberatus a confusione; sed sic viliter conculcatus ac si essem vermis et non homo: Job 25: homo putredo, et filius hominis vermis: Thren. 3: factus sum in derisum omni populo, canticum eorum tota die. Et quomodo exponit, opprobrium hominum, et abjectio plebis: Matth. 27: praetereuntes blasphemabant eum, vah qui destruis templum. Et qui crucifixi erant conviciabantur ei. Alios salvos facit, seipsum non potest salvum facere. Et Joan. 19: plectentes coronam de spinis et cetera. Et ideo, opprobrium factus sum hominum, in verbis eorum, ut dictum est, et abjectio plebis, quia spreverunt eum, et quia abjecto eo petierunt Barabbam, Matth. 27. Thren. 3: abjectionem posuisti me in medio populorum. Secundo modo ut pertineat ad Christi dignitatem: vermis enim non generatur ex coitu, sed ex terra, solo calore solis caelestis. Ipse enim quasi tenerrimus ligni vermiculus, ut dicitur 2 Reg. 23, sic Christus ex virgine sola operatione spiritus sancti: Psalm. 84: dominus dabit benignitatem, et terra nostra dabit fructum suum. Ideo dicit, ego autem sum vermis et non homo, scilicet tantum, sed etiam Deus. Vel aliter secundum Augustinum. Per hominem intelligitur homo vetus, scilicet Adam, qui sic fuit homo quod non filius hominis. Per vermem intelligitur Christus, qui sic fuit homo quod filius hominis, idest virginis: ideo dicit. Sum vermis et non homo, scilicet gaudens temporalibus, sed filius hominis gaudens spiritualibus. Abjectio plebis, hic non mutatur. Consequenter ponit derisionem: et primo ostendit quomodo sit universalis; secundo quomodo sit multiplex. Quod sit universalis, ostendit cum dicit. Omnes videntes me deriserunt me: Hierem. 20: tota die omnes subsannabant mihi: quia populi et principes: et haec distributio, omnes, pro toto populo intelligitur, scilicet malo.
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Quod illusio fuerit multiplex, ostendit: quia verbis; unde dicit quia locuti sunt labiis: Matth. 27: praetereuntes blasphemabant eum: Isa. 57: super quem lusistis, et super quem dilatastis os, et ejecistis linguam: Sap. 2: si verus filius Dei est, suscipiet illum. Item factis: et moverunt caput: Matth. 27: moventes capita sua (scilicet prae derisu) dicentes, alios salvos fecit et cetera.
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Speravit. Ostendit quae sint illa verba quae in ejus confusionem loquebantur: quia primo improperabant sibi spem quam habebat de Deo: unde dicit, speravit in domino, eripiat eum. Matth. 27: confidit in Deo, liberet eum si vult. Quasi dicat: si sperasset in domino, liberasset eum: quia dictum est supra statim, quia speraverunt in te patres nostri, et liberasti eos. Sed decipiuntur: quia non intelligitur de salute sive de liberatione temporali. Secundo improperant Christo, quod non sit Deo acceptus; unde dicit, salvum faciat eum quoniam vult eum: Sap. 2: filium Dei se nominat.
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Quoniam. Consequenter ponitur causa confusionis; et circa hoc duo facit. Primo ponit causam. Secundo prorumpit in orationem, ne discesseris. Causa irrisionis consuevit esse stultitia. Unde temporales reputant bonos homines stultos, quia non confidunt de mundo: Ps. 13: consilium inopis confudistis, quoniam dominus spes ejus est. In hac causa duo facit. Primo ponit divinum beneficium motivum ad sperandum. Secundo ipsam spem, ibi, spes mea; quasi dicat: derident me, quia spes mea est in te; et ideo dicit: quoniam tu es qui extraxisti me de ventre matris meae. Hic ponit primo quae pertinent ad caput. Quaecumque nascuntur naturaliter et universaliter ex utero matris, virtute divina producuntur, et ipsa est omnium causa: Gal. 1: qui me segregavit ex utero matris meae, et vocavit per gratiam suam. Sed singulariter dicit Christum abstractum ex utero matris, quia mirabiliter conceptus est, et sine semine natus, servata matris integritate: hoc est beneficium, et ex hoc sequitur spes: et circa hoc tria ponit. Primo ipsam spem. Secundo ejus perfectionem. Tertio ejus rationem. Dicit ergo, spes mea ab uberibus matris meae: idest, tu es spes mea ex quo homo sum et suxi ubera matris meae: quia cum erat verbum apud Deum, non conveniebat ei sperare: Psalm. 70: spes mea a juventute mea. Sed contra. Christus ab instanti conceptionis habuit usum liberi arbitrii, ergo ex tunc speravit. Respondeo. Dicendum quod ubera, idest lac uberum, in eodem tempore praeparatum fuit, quo fuit conceptus: unde ubera ad ipsam conceptionem referuntur.
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In te projectus sum ex utero. Contra. Si postquam egressus est ex utero, projectus est in Deum, ergo antequam exiret uterum, non fuit projectus in Deum. Dicendum, quod ille projicitur in alterum, qui non in se, sed ei innititur: 1 Pet. 5: omnem solicitudinem vestram projicientes in eum: unde, projectus sum ex utero, quia tibi soli innitor. Et sic describitur perfectio spei.
De ventre. Hic ponitur ratio spei: quasi dicat: in te speravi, quia te habui semper ut Deum: Psalm. 27: in Deo speravit cor meum, et adjutus sum; et ideo dicit: tu es Deus meus de ventre matris meae, idest ex quo factus sum homo, quia ante non erat Dei filius homo. Sed si exponatur de membris Christi, projectio sive extractio est de uno in aliud secundum carnem; Christus autem semper tendebat in Deum. Sed loquitur de membris quae secundum carnem semper sunt in ventre carnali, scilicet concupiscentiis mundanis; sed per Deum ab hujusmodi concupiscentiis extrahuntur, et projiciuntur in Deum: ut nihil nisi Deum sperent et quaerant.
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Consequenter concludit orationem cum dicit, ne discesseris a me, scilicet defendendo, vel in me, vel in membris meis quantum ad spiritualia; quasi dicat, dereliquisti me, exponendo passioni corporali. Ne recedas a me, fovendo me spirituali auxilio.
Quoniam. Hoc, secundum Hieronymum, est principium versus sequentis: et ideo potest, ut dictum est, convenienter cum praecedentibus legi; et etiam cum sequentibus. Et ut dicit Hieronymus, convenientius legitur cum sequentibus: nam Psalmus ex persona domini exponens passionem, praemittit primo orationem; postea ordinem passionis subsequitur, ibi, circumdederunt me et cetera. Circa primum duo facit. Primo proponit orationem. Secundo necessitatem orandi ostendit, quoniam tribulatio. Dicit ergo, tu es Deus meus de ventre matris meae, et ideo oro ne discesseris a me, quoniam tribulatio proxima est. Haec enim intelligenda sunt ut Christus loquatur in persona membrorum suorum, ut non derelinqueret ea in tribulationibus: 1 Corinth. 10: fidelis Deus qui non patitur vos tentari supra id quod potestis. Psalm. 70: ne derelinquas me, quia dixerunt inimici mei mihi, et qui custodiebant animam meam, consilium fecerunt in unum. Non autem dicit hoc pro se. Necessitas autem est duplex; tribulatio quae imminet, et auxilium quod deficit: unde dicit: tribulatio proxima est, scilicet tempore: Matth. 26, ecce appropinquabit hora, et filius hominis tradetur et cetera. Sed objicitur, quod cum haec verba sint Christi jam in cruce existentis, quomodo dicit: quoniam tribulatio proxima est et cetera? Possumus dicere quod David mutat tempora. Augustinus aliter solvit. Tribulatio quandoque est propinqua, quandoque remota. Sensus doloris est in anima: propinquum animae est corpus, remota sunt bona exteriora. Quando ergo est afflictio in exterioribus tribulatio non est propinqua; sed quando est in proprio corpore, tunc est propinqua et proxima: et impossibile est quin homo sentiat. Christus autem in proprio corpore affligebatur: Psalm. 114: tribulationem et dolorem inveni. Item deficit auxilium: quoniam non est qui adjuvet. Et ideo est orationi instandum: Isa. 63: circumspexi, et non erat auxiliator; quaesivi, et non erat qui adjuvaret: quia etiam apostoli relicto eo fugerunt.
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Circumdederunt. Supra ostendit Psalmista in persona Christi suam conquestionem sive querelam rationabilem esse, et ex parte Dei, et ex antiquorum consuetudine, sive experimento: hic autem prosequitur ordinem passionis quantum ad afflictionem carnis. Et proponit primo persecutores. Secundo persecutionis effectum, ibi, sicut aqua. Tertio persecutionis modum, ibi, circumdederunt me canes. Primo ergo introducuntur persecutores invadentes opere: quorum quidam minores, ut plebs et ministri; et quantum ad hos dicit, circumdederunt me vituli multi: Eccl. 1: stultorum infinitus est numerus. Circumdederunt me, quia undique invaserant: Psalm. 117: circumdederunt me sicut apes et cetera. Quidam sunt majores; unde dicit, tauri pingues obsederunt me: Eccl. 6: ne extollas te in cogitatione tua, sicut taurus qui ex pinguedine et fortitudine, nec jugo premitur, et multum generat et superbit. Dicitur quod taurus est animal melancholicum: et propter hoc diu retinet iram. Et sicut minores habent audaciam propter multitudinem, ita majores propter divitias. Et ideo dicit, pingues: Job 15: pingui cervice armatus est. Obsederunt me: Job 19: obsederunt in gyro tabernaculum meum.
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Consequenter ponit persecutores insurgentes ore: unde dicit, aperuerunt super me os suum. Et quidem multipliciter eum tentando: Matth. 22: quid me tentatis hypocritae? Accusando, invidendo, ad mortem expetendo, dicentes, crucifige: Thren. 3: inimici mei aperuerunt os suum super me. Consequenter adhibet similitudinem, sicut leo rapiens et rugiens, cui comparantur propter crudelitatem: Hier. 12: facta est mihi hereditas mea quasi leo in sylva: dedit contra me vocem: nam leonis est ut capta praeda rugiat: Amos 3: numquid dabit catulus leonis vocem de cubili suo nisi aliquid apprehenderit? Et dicit, rapiens, insidiando, et rugiens, manifeste in mortem expetendo: Ezech. 22: sicut leo rugiens rapiensque praedam animam devoraverunt.
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Sicut. Consequenter ponit persecutionis effectum. Et primo proponit hunc effectum. Secundo exponit eum, ibi, dispersa. Dicit ergo, persequuntur me et nocent: quia quantum ad corporalem salutem totaliter invaluerunt: et ideo dicit: sicut aqua effusus sum. Si effundatur oleum; aliquid remanet in vase; si effundatur vinum, saltem remanet odor in vase; sed de aqua nihil remanet; quasi dicat, totaliter effusus sum secundum eorum opinionem: 2 Reg. 14: quasi aquae dilabimur, quae non revertuntur super terram. Aqua leviter effunditur et projicitur: sic ego effusus sum. Sicut etiam Judaei non solum eum delere desuper terram conati sunt, sed etiam famam ejus perdere voluerunt. Vel assimilatur Christus aquae, quia aqua lavat; sic passio Christi de omnibus peccatis et omnes sordes lavat: Apoc. 1: dilexit nos et lavit nos a peccatis nostris in sanguine suo. Item aqua rigat et facit fructificare: sic passio Christi: Eccl. 24: dixi, irrigabo hortum meum et cetera. Et fructificat fructum vitae aeternae: Eccl. 24: flores mei (idest passionis meae) fructus honoris et honestatis. Item facit viam lubricam: sic passio Christi disponit Judaeos ad casum: 1 Cor. 1: nos autem praedicamus Christum crucifixum: Judaeis quidem scandalum, gentibus autem stultitiam; ipsis autem vocatis Judaeis atque Graecis Christum Dei virtutem et Dei sapientiam. Consequenter exponit hunc effectum: et ideo dicit, dispersa sunt etc.; quasi dicat, quicquid videbatur in me forte, est dissolutum: quidquid pulchrum, emarcuit. Et ideo dicit, dispersa et cetera. In homine est duplex fortitudo. Una est fortitudo corporis, et haec consistit in ossibus et nervis; et quantum ad hoc dicit, dispersa sunt omnia ossa mea: quasi dicat: omnis virtus mea corporalis defecit. Tamen de Christo dicitur spiritualiter: nam apostoli qui sunt ossa Christi, dispersi fuerunt: Zach. 13: percutiam pastorem, et dispergentur oves gregis. Alia est fortitudo animae, quae consistit in corde; unde dicit, factum est cor meum tamquam cera liquescens. Quaerit Augustinus quomodo de Christo capite verum sit: quia hoc videtur provenire ex superabundanti timore, quod non est dicendum de Christo: quia etsi fuerit in eo timor naturalis, non tamen fuit tantus quod liquesceret cor. Et ita intelligitur de Christo non secundum se, sed quantum ad membra; quae quidem sunt cor Christi, quae et praecipue diligit: Phil. 1: eo quod vos habeam in corde. Et sequitur, testis est mihi Deus, quomodo cupiam vos esse in visceribus Jesu Christi. Hi fuerunt apostoli qui fuerunt ossa ad sustentandum infirmos in Ecclesia, sicut ossa sustentant carnes: Rom. 15: debemus nos firmiores imbecillitatem infirmorum sustinere. Et fuerunt corda eorum sicut cera liquescens. Primo mala liquefactione per timorem, sicut in fuga discipulorum: Matth. 26: tunc relicto eo fugerunt omnes. Et in negatione Petri: Luc. 22: at ille negavit, dicens, homo nescio quid dicis. Secundo bona liquefactione, sicut in conversione discipulorum, ut patet in Petro et Andrea. Vel dicendum quod liquefactio etiam est amoris. Cant. 5: anima mea liquefacta est. Res antequam liquefiat, dura est et constricta in se; si liquescit, diffunditur et tendit a se in aliud. Timor etiam quandoque indurat, quando scilicet non est magnus: et sic est etiam de amore: quia quando supervenit amor, tunc homo tendit in aliud quod ante in se erat. Et de hac liquefactione potest exponi etiam de Christo secundum quod est caput: nam hoc liquefieri et est a spiritu sancto, et est in medio ventris, idest affectus. Vel per cor Christi intelligitur sacra Scriptura, quae manifestat cor Christi. Hoc autem erat clausum ante passionem, quia erat obscura; sed aperta est post passionem, quia eam jam intelligentes considerant, et discernunt quomodo prophetiae sint exponendae.
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Aruit. Hic ostendit quod quicquid pulchrum fuit in Christo evanuit. Florere videbantur in Christo ante passionem tria: operatio miraculorum, facundia doctrinae, fama et gloria populorum. De primo, Joan. 6: multitudo magna sequebatur eum, quia videbant et cetera. Et haec virtus aruit in passione quantum ad opinionem eorum: unde clamabant, alios salvus fecit et cetera. Aruit, idest viluit, tamquam et cetera. Vel testa, quando arescit induratur: sic in passione virtus Christi fuit indurata ad sustentandum: Eccl. 27: vasa figuli probat fornax, et homines justos tentatio tribulationis. De secundo, Matth. 7: erat docens eos tamquam potestatem habens; sed in passione, adhaesit lingua mea faucibus meis, prae taciturnitate: Ezech. 3: adhaerere faciam linguam tuam palato tuo, et eris mutus. Et hoc est factum in passione; quia non respondebat Herodi: Luc. 23: interrogabat eum Herodes multis sermonibus. At ipse nihil respondebat ei. De tertio Matth. 21: plurima autem turba straverunt vestimenta sua in via. Alii autem caedebant ramos de arboribus et cetera. Tunc impletum est quod David prophetaverat de Christo dicens, (Ps. 117) domine salvum me fac, o domine bene prosperare; benedictus qui venit in nomine domini, Deus dominus et illuxit nobis. Sed in passione viluit; unde dicit, et in pulverem mortis deduxisti me, idest vilem mortem me pati fecisti: Sap. 2: morte turpissima condemnemus eum. Vel si referatur ad membra, in pulverem mortis deduxisti me, idest membra mea quae sunt incinerata, non autem Christi. Vel in pulverem etc., idest in potestatem Judaeorum dedisti me qui sunt sicut pulvis et cetera.
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Quoniam. Hic ponitur modus passionis. Et primo ponit ea quae facta sunt ante crucifixionem. Secundo quae facta sunt in ipsa crucifixione. Tertio quae facta sunt post crucifixionem. Ante crucifixionem facta fuerunt duo. Primo fuit captus; et quantum ad hoc dicit, circumdederunt me canes multi: Philip. 3: videte canes, videte malos operarios: Isa. 56: canes impudentissimi nescierunt saturitatem. Item secundo quomodo fuit illusus; unde dicit, consilium malignantium obsedit me. Consequenter ponit ea quae facta sunt in ipsa crucifixione. Et primo quantum ad affixionem, foderunt manus meas et pedes meos, grossis clavibus affigentes ligno: Zach. 13: quid sunt plagae istae in medio manuum tuarum?
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Item quantum ad distensionem dicit, dinumeraverunt omnia ossa mea, idest dinumerabilia fecerunt.
Ipsi vero. Hic ponuntur illa quae facta sunt post passionem; unde dicit, ipsi vero consideraverunt, convenientes ad spectaculum ut illuderent: Luc. 23: milites illudentes impleverunt spongiam aceto dicentes, si rex Israel es, salvum te fac et cetera. Et inspexerunt, scilicet quid eveniret de me.
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Diviserunt inter se vestimenta mea, quae erant plura et divisibilia: et super vestem meam, scilicet inconsutilem, miserunt sortem, et hoc fecerunt vel propter cupiditatem, vel propter quamdam illusionem. Per haec vestimenta divisa signantur Ecclesiae sacramenta; sed per vestem quae non dividitur, signatur unitas Ecclesiae quam quilibet credit habere; sed non habet nisi unus, quia sola est unitas Ecclesiae: Cant. 6: una est columba mea, perfecta mea.
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Tu autem. Narrata passione, hic procedit ad orationem: et circa hoc duo facit. Primo petit divinum auxilium. Secundo petit praestiti auxilii fructum, ibi, narrabo nomen tuum. Circa primum duo facit. Primo petit divinum auxilium in generali. Secundo per se in speciali, ibi, erue a framea. Circa primum duo facit. Primo petit accelerationem auxilii. Secundo auxilii necessitatem. Dicit ergo quantum ad primum: sic fecerunt: foderunt manus meas et pedes meos etc. sed tu domine, ne elongaveris auxilium tuum a me, idest ne differas praebere mihi homini Christo auxilium divinitatis; quasi dicat: factum est, quia liberatus est a morte per gloriam resurrectionis, quae non est elongata: quia post triduum resurrexit. Et fuit Christus resurgens: 1 Cor. 15: Christus resurgens ex mortuis primitiae dormientium: Ps. 56: exurgam diluculo. Ad defensionem meam conspice: quasi dicat: ad hoc necessarium est auxilium tuum mihi, scilicet ad defensionem. Sub umbra alarum tuarum protege me et cetera. Defende me, scilicet contra persequentes ad mortem, et contra Daemones ne detineant in Limbo. Sic ergo petiit ne corpus resolvatur in cineres, et ne anima detineatur in Inferno: Act. 2: solutis doloribus Inferni, juxta quod impossibile erat teneri illum: Psal. 37: ne derelinquas me et cetera.
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Erue. Hic exponit in speciali a quibus petit defendi. Et primo contra mortem. Secundo contra tentationem mortis, ibi, de manu canis. Dicit ergo, conspice ad defensionem meam, et o Deus, erue animam meam, quam ipsi quaerunt, a framea, idest a gladio qui fremit agitatus. Sed contra. Christus non fuit occisus a gladio, sed lancea; et lancea etiam fuit percussus post mortem. Sed dicendum, quod gladius sua acuitate dividit: Heb. 4: acutior omni gladio ancipiti, et pertingens usque ad divisionem: et ideo quia mors dividit animam a corpore, et patrem a filio et e contra, et fratrem a fratre, dicitur gladius: Zach. 13: framea, idest mors, suscitare super pastorem meum: et ab hac eruitur in resurrectione. Vel framea est lingua adversariorum: Psal. 56: lingua eorum gladius acutus. Vel hic loquitur Christus pro membris, quorum plures sunt occisi gladio: Act. 12: occidit autem Jacobum fratrem Joannis gladio. Et de manu canis. Hic orat contra tentationes: et tripliciter describit hic eos irrationabiles et hoc facit sub similitudine canis, qui latrat antequam percipiat contra quem debeat latrare, propter subitam iram ejus, sic Judaei antequam scirent quare latrarent contra Christum, clamabant: Phil. 3: videte canes, videte malos operarios: et supra, circumdederunt me canes multi. Hoc maxime pertinet contra Judaeos, qui contra Christum latrantes clamabant, crucifige crucifige. Luc. 23.
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Salva me. Hic describit eos crudeles sub similitudine leonis, qui est crudele animal: et hoc refertur ad Pilatum qui fungitur leonis potestate, idest imperatoris, quem apostolus dicit leonem: 2 Tim. 4: liberatus sum de ore leonis. Vel refertur ad Diabolum: 1 Pet. ult.: tamquam leo rugiens circuit quaerens quem devoret. Et a cornibus Unicornium humilitatem meam. Hic describit eos superbos: et refertur ad principes sacerdotum et Scribas, qui scilicet comparantur Unicorni superbiam designanti: et hoc indicat quod unum cornu habet in capite, et est tantae superbiae quod nullo modo patitur subjectionem, sed statim captus moritur: Job 39: numquid volet rhinoceros, idest Unicornis, servire tibi aut morabitur et cetera. Et per hoc significantur principes Judaeorum qui singulariter gloriabantur de cognitione Dei. Et quicumque singulariter se extollit, similis est Pharisaeo: Luc. 18: non sum sicut ceteri hominum: Psal. 74: nolite extollere in altum cornu vestrum.
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Narrabo. Consequenter ostendit divini auxilii fructum. Et primo ostendit hoc quantum ad ipsum Christum. Secundo quantum ad alios, ibi, edent pauperes. Circa primum duo facit. Primo proponit duplicem fructum; scilicet praedicationis et laudis. Secundo explicat utrumque, ibi, qui timetis. Circa primum ponit duplicem fructum de liberatione Christi. Primus fructus Christi fuit praedicatio per universum mundum. Dicit ergo, salva me ex ore leonis etc. quia salvatus et liberatus de faucibus eorum. Narrabo nomen tuum fratribus meis, idest apostolis: et hoc fecit post resurrectionem. Sunt autem apostoli fratres sui, et per naturam assumptam, et per gratiam vocationis ad apostolatum: Rom. 8: quos praescivit et praedestinavit conformes fieri imaginis filii sui (...) quos praedestinavit hos et vocavit. Sed numquid non narravit ante passionem nomen Dei? Cum ipse dicat, Joan. 17: pater manifestavi nomen tuum hominibus et cetera. Dicendum quod sic: sed plenius post passionem et resurrectionem. Primo quidem narravit discipulis ore proprio, quando aperuit illis sensum ut intelligerent Scripturas, Luc. ult. Secundo dando eis spiritum Paraclitum: Joan. 16: cum venerit Paraclitus ille spiritus veritatis, docebit vos omnem veritatem. Et Jo. 14: cum venerit Paraclitus quem mittet pater etc. ille docebit vos omnia. Sed plenissime narrabit quando manifestabit divinitatem suam in judicio: Joan. 14: manifestabo ei meipsum: Luc. 21: tunc videbunt filium hominis venientem cum potestate magna et majestate. Tunc enim in filio cognoscent patrem: Joan. 14: in die illa cognoscetis, quia ego in patre, et pater in me, et ego in vobis. Et hoc ipsi soli filio convenit, ut ipse dicit Matth. 11: nemo novit patrem nisi filius. Secundus fructus liberationis Christi fuit laus divina; unde dicit, in medio Ecclesiae laudabo te: Isa. 42: laus ejus ab extremis terrae. Sed dicit, in medio Ecclesiae: quod Augustinus sic exponit, dicens primo sic. Illud dicimus esse in medio, quod est in manifesto. In veteri testamento Deus laudabatur in occulto, idest in mysteriis; sed in novo laudatur in publico, quia in nuda veritate: 2 Cor. 3: nos autem revelata facie gloriam domini contemplantes, per amotionem velaminum. Aliquando dicimus esse in medio illud quod est intimum. Intimi in Ecclesia sunt viri perfecti, qui specialiter laudant Deum in corde. In medio Ecclesiae laudabo te, idest in doctoribus et viris perfectis.
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Qui. Exequitur utrumque. Et primo primum. Secundo secundum, ibi, apud te. In primo proponit totam praedicationem novi testamenti, quomodo narratur nomen domini. Et primo ostendit ad quid inducuntur homines in novo testamento. Secundo quid eis narretur, ibi: quoniam non sprevit. Ad tria inducuntur homines in novo testamento: videlicet ad confessionem oris, ad quaerendam gloriam Dei, et ad Deum timendum. Quantum ad primum dicit, qui timetis Deum laudate eum. Est autem duplex timor; unus filialis qui timet Deum offendere, et timet ab eo separari, et exhibet ei reverentiam; et hic est ex caritate. Alius autem est timor servilis, qui timet solum poenam; et hic non est ex charitate: Joan. 4: charitas foras mittit timorem. Vetus lex fuit timoris; sed nova est lex amoris. Vos ergo qui timetis dominum, idest qui impletis legem ex timore, laudate eum, quia nihil laudat quis quod non diligit; quasi dicat: confitemini ei ex amore: Psalm. 116: laudate dominum et cetera. Quantum ad secundum dicit, universum semen Jacob magnificate eum: 1 Corinth. 10: sive manducatis, sive bibitis, sive aliud facitis, omnia in gloriam Dei facite. Et dicit universum semen Jacob etc.; quia filiis Jacob, idest Judaeis lex veteris testamenti fuit data, in qua promittitur gloria humana; sed in novo testamento promittitur gloria Dei. Et dicit, universum, ut includat filios promissionis qui computantur in semine, ut dicitur Gal. 3, scilicet gentiles. Quantum autem ad tertium dicit, timeat eum omne semen Israel, timore reverentiae qui est cum dilectione: Deut. 10: et nunc Israel, quid dominus Deus tuus petit a te, nisi ut timeas eum, et ambules in viis ejus? Israel idem est quod Jacob.
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Quoniam. Hic ostenditur quid eis annuntietur, scilicet virtus Christi, secundum quod loquitur in persona Christi orantis. Aliquando enim non vult quis preces exaudire, quando scilicet ipsum pro quo petitur, non vult videre, vel quando non vult videre rogantem; aliquando etsi vult videre rogantem, non tamen vult exaudire petitionem: et hoc excludit quantum ad primum, cum dicit, non sprevit, quasi negligendo, neque despexit deprecationem pauperis, idest humilitatem ejus qui non habet spem in temporalibus, idest Christi. Secundum ostendit: nec avertit faciem suam a me; quasi non acceptando me: Psal. 68: ne avertas faciem tuam a puero tuo et cetera. Tertium cum dicit, et cum clamarem ad eum exaudivit me; quia judex admisit quod petii pro me et pro meis: Joan. 16: si quid petieritis patrem in nomine meo, dabit vobis: Jonae 2: clamavi, et exaudisti vocem meam. Et nota quod ante passionem tria dicit se fuisse passum. Dicit enim fuisse abjectum, ego sum vermis et cetera. Derelictum, quare me dereliquisti? Item dicit se non exauditum, clamabo per diem et non exaudies: et quare? Quia tunc dicebat, verba delictorum, idest pertinentia ad infirmitatem carnis secundum quam potius temporalia quaeruntur; nunc autem quia per resurrectionem ad hoc genus adduxit humanam naturam ut quaereret spiritualia, dicit contrarium. Quia supra dixit, ego sum vermis etc. hic dicit, non sprevit me et cetera. Supra dixit, dereliquisti me, hic dicit, neque avertit faciem suam a me. Supra dixit, clamabo per diem, hic dicit, dum clamarem ad eum, exaudivit me.
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Apud. Supra Psalmista ex persona Christi duo promisit se dicturum: scilicet narrationem divini nominis, et laudem Dei. De primo jam dixit; hic agit de secundo, scilicet de laude divina. Circa hoc duo facit. Primo ostendit qualis sit laus Dei. Secundo, quomodo laudi adjungit opus, ibi, vota mea et cetera. Dicit ergo quantum ad primum, apud te laus mea. Et hoc potest dupliciter intelligi. Uno modo sic: laus mea qua ego laudor, est apud te, non apud homines a quibus non habeo laudem, sed a te: 2 Cor. 10: non qui seipsum commendat, ille probatus est, sed quem Deus commendat. Alio modo sic: laus mea, qua scilicet te laudo, est apud te, non in oculis hominum: Eccl. 47: de omni corde suo laudavit Deum, et dilexit dominum, et hoc, in Ecclesia magna, per me et meo nomine congregata. Magna, dilatatione: Isa. 54: dilata locum tentorii tui, et pelles tabernaculorum tuorum extende. Magna, potestate: Matth. 16: super hanc petram aedificabo Ecclesiam meam, et portae Inferi non praevalebunt adversus eam. Et tibi dabo claves regni caelorum: et quodcumque solveris et cetera. Dignitate: Apoc. 21: reges terrae afferent gloriam suam et honorem in illam. Hic ostendit quomodo laudi adjungit opus. Votum Christi fuit ut se daret pro salute fidelium: ipse enim illud vovit inquantum homo: Psal. 39: ut facerem voluntatem tuam, Deus meus, volui. Quae quidem voluntas Dei est sanctificatio nostra: Joan. 6: descendi de caelo non ut faciam voluntatem meam, sed voluntatem ejus qui misit me. Haec vota solvit Christus dando se ad passionem, et iterum quando dedit corpus suum in cibum fidelium; unde dicit, vota, idest sacrificia: reddam, in ara crucis et in sacrificium fidelium; et hoc faciam in conspectu timentium eum: Eccl. 3: qui timet dominum, honorat parentes.
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Edent. Hic consequenter ponit effectum passionis qui est ad alios: et primo proponit diversos passionis effectus; secundo ostendit eos ad futura pertinere, ibi, annunciabitur. Circa primum duo facit. Primo proponit effectus pertinentes ad apostolos. Secundo ponit tales effectus per apostolos ad alios derivatos, ibi, reminiscentur. Ad apostolos pertinet ministerium dominici sacramenti: quod designatur cum dicit, edent pauperes, idest humiles et contemnentes res mundi: Matth. 5: beati pauperes spiritu, quoniam ipsorum est regnum caelorum. Isti edent sacrificium, idest sacramentum corporis et sanguinis, sacramentaliter et spiritualiter. Et ex hoc sequitur triplex effectus; spiritualis, scilicet satietas, laus et vita. Quantum ad primum dicit, et saturabuntur, quia quiescet desiderium suum in plenitudine gratiarum quae per hoc sacramentum acquiruntur: Psal. 62: sicut adipe et pinguedine repleatur anima mea. Quantum ad secundum dicit, et laudabunt dominum qui requirunt eum. Nec mirum, quia laus sequitur ex laetitia: Isa. 51: venient in Sion laudantes, et laetitia sempiterna super capita eorum. Satietas autem desiderii causat delectationem: Isa. 55: delectabitur in crassitudine anima vestra, idest in spirituali pinguedine: Psal. 41: in voce exultationis et confessionis sonus epulantis. Sed non quilibet laudat Deum; sed qui requirunt eum, idest qui nihil aliud quaerunt nisi Christum, vel Deum: Isa. 55: quaerite Deum dum inveniri potest; invocate eum dum prope est. Quantum ad tertium dicit, vivent corda eorum et cetera. Joan. 6: si quis manducaverit ex hoc pane, vivet in aeternum. Et ideo dicit, vivet; quasi dicat: quamvis corpore moriantur imitando passionem domini, tamen corde vivent: Psal. 68: quaerite dominum, et vivet anima vestra.
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Reminiscentur. Hic ponit effectus derivatos ad alios. Et primo communiter ad omnes. Secundo quantum ad carnales, ibi, manducaverunt. Tertio quantum ad spirituales, ibi, et anima mea. Est autem triplex effectus. Primus est divina cognitio ad quam gentes per apostolos devenerunt. Secundus est effectus ad conversionem ad Christum. Tertius effectus manifestatur per operis perfectionem. Quantum ad primum dicit, reminiscentur. Hominibus naturaliter inserta est quaedam Dei cognitio; sed obliviscuntur domini per peccatum: Deut. 32: oblitus es domini creatoris tui. Gentiles autem habuerant aliquam Dei cognitionem, sed obliti fuerant propter peccata; sed per apostolos fuerunt reducti ad reminiscentiam naturalis cognitionis: Jer. 51: recordamini domini procul. Quantum ad secundum dicit, et revertentur ad dominum, scilicet per amorem. Et hoc fecerunt non solum Judaei, sed, universi fines terrae: Isa. 21: si quaeritis, quaerite; convertimini, et venite: et hi duo effectus etiam ad sacramentum altaris pertinent, quod est quoddam memoriale dominicae passionis, ut dicitur 1 Cor. 11. Ideo dicit, reminiscentur, quia conversio animae ad Deum est effectus sacramenti altaris: Psal. 22: super aquam refectionis educavit me. Colentes eum non in ceremoniis, sed, in conspectu ejus, scilicet spirituali cultu: Joan. 4: veri adoratores adorabunt patrem in spiritu et veritate. Et omnes familiae gentium: Soph. 2: adorabunt eum viri de loco suo, omnes insulae gentium; quasi, ut intelligatur quod gentiles coluerunt Deum Israel: et sicut proselyti euntes ad habitandum cum Judaeis, recesserunt a loco suo.
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Manducaverunt. Hic ponitur effectus qui secutus est quantum ad carnales: et ponit duo. Primo ponit bonum eorum. Secundo ponit eorum defectum, ibi, in conspectu ejus cadent, carnales: et hi perceperunt duplex bonum: scilicet participationem sacramenti, et venerationem Dei in cultu. Quantum ad primum dicit, manducaverunt, licet indigne, quia carnales sunt: 1 Cor. 15: caro et sanguis regnum Dei non possidebunt. De bonis dixit supra quod saturabuntur et laudabunt dominum, et vivent, quia venerantur sacramentum per fidem quam habent. Sed isti quia sunt pingues terrae, idest in terrenis defixi, idest non in spiritualibus elevati: cadent in conspectu ejus, scilicet Dei: Hier. 31: inebriabo animas sacerdotum pinguedine, et populus meus bonis meis adimplebitur. Isti designantur per vaccas pingues, Amos 4. Deut. 32: incrassatus est dilectus, et recalcitravit: nam, qui indigne manducat et bibit, judicium sibi manducat et bibit, ut dicitur 1 Cor. 11: et bene dicit, omnes qui descendunt: idest si qui affectu demerguntur ad terrena: quia etsi isti videantur stare in conspectu hominum, tamen in conspectu Dei cadent: Isa. 8: offendent ex eis plurimi, et cadent. Vel, cadent in conspectu ejus, idest substernentur ei etiam inimici, omnes qui descendunt in terram, idest in corruptionem peccati: Phil. 2: in nomine Jesu omne genu flectatur.
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Et anima. Hic ponitur effectus quoad spirituales. Anima Christi sunt illi in quibus requiescit spiritus sanctus, spirituales scilicet, qui dupliciter se habent ad Deum. Primo quantum ad cor, quia vivunt illi, scilicet Deo, vel Christo, Gal. 2: vivo ego et cetera. 2 Cor. 5: qui vivunt, jam non sibi ipsis vivant, sed ei qui pro ipsis mortuus est. Secundo quantum ad opus, et semen meum. Semen bonum sunt filii regni; quasi dicat: filii regni quos ego seminavi, servierunt soli Deo: quia omnia opera quae fecerunt, ad ejus gloriam retulerunt.
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Annunciabitur. Hic exponit quando fiet: quia non in tempore suo, sed in futuris temporibus: et ponit tria. Primo praenunciat fidei praedicationem. Secundo a quibus debeat praedicari. Tertio quibus praedicetur. Quantum ad primum dicit, annunciabitur domino generatio ventura: et hoc potest dupliciter exponi. Uno modo cum Hieronymo; quasi dicat, generatio ventura annunciabitur, idest evangelizabitur. Et ad hoc, ut convertantur ad dominum, sive etiam annunciabitur passive; quasi dicat, per praedicationem apostolorum illa generatio adducetur ad dominum: Matth. 11: pauperes evangelizantur. Vel sic. Bonum generationis annunciabitur per Angelos ipsi Deo; non quod ignoret sive indigeat, sed ut ordo servetur, ut dicit Dionysius, et ut dicitur Tob. 12: ego sum Raphael Angelus unus ex septem qui astamus ante dominum. Et annunciabunt caeli, idest caelestes apostoli: Phil. 3: nostra conversatio in caelis est: justitiam ejus, non humanam, sed Dei, quam repellunt Judaei: Rom. 10: ignorantes Dei justitiam, et suam quaerentes instituere justitiam et cetera. Quibus annunciabitur: populo qui nascetur, spirituali generatione: Joan. 3: nisi quis renatus fuerit et cetera. Hic autem populus non renascitur operatione humana, sed divina: Joan. 1: non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt. Et ideo dicit, quem fecit dominus: Psal. 99: dominus fecit nos et cetera.
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v. 3 enuntiatur repetito ad dolorem designandum : Deus meus, clamabo, clamo, per diem et non exaudies, ego clamo, tu vero non respondes; et clamo nocte, et non est silentium mihi (hebr, Hier), ita Sym χαὶ νυχτὸς, xai οὐχ ἔστι σιγή μοι, reliqui xal ob σιγή. Recendam doloris mitigatio. Quod iuxta LXX legitur in vulg e£ non ad insipientiam mihi, Eusebius explicat, non mihi reputabitur ad insipientiam, cum tristes casus me circumstent. Continuo et perseveranter clamat, quia scit promissiones a Deo datas et sanctuario quasi annexas (cf. Ex. 25,22. Deut. 4,1. 2 Reg. 1,0. 3 Reg. 9,3)
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v. & tu autem in sancto habitas, laus Israel, vertit Hier : et tu, sancte habitator; Deus saepius dicitur n5nn, laus, gloria populi Israel (Deut. 10,21 ; Ier. 17,14; Ps. 71,6; 109,1) ; LXX ὁ ἔπαινος, alii ὕμνος (teste Theodoreto : nam laudatur et decantatur a suis cultoribus), unde numerum singularem legisse videntur ; Sym ἐν ἁγίοις χατοιχεῖς, quae veterum versio sensum planum praebet multo meliorem, quam quod recentioribus nonnullis placet : habitans K Comparat sortem suam cum sorte patrum et modum agendi quem Deus observavit cum patribus et quem nunc adhibet cum ipso v. ὃ et 6 speraverunt, clamaverunt, ut ego ; liberati sunt ; spes illorum obtinuit effectum optatum ; non sunt confusi, pudore affecti et irrisioni expositi, sicut illi qui frustra sperant. At quid mihi obtingit comparatione cum illis instituta? v. ד ego autem sum vermis et non homo ; in tales deveni aerumnas, ut quasi vermis conculcari videar 6% 1am nihil habeam humanae dignitatis ac sortis; ut omnium contemptui et irrisioni exponar : opprobrium hominum, ignominia et despectione affectus ab iis, e£ abiectio plebis, despectio plebis (Hier). Et qualia documenta et signa despectionis exhibeantur, declaratur
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v. 8 omnes videntes me subsannant me (Hier), hianti, aperto ore in me maledicta coniiciunt, seu rietum diducunt (hebr ad verbum : hiant in labio ; cf. 34,21 dilataverunt super me os suum) e£ moverunt caput, movent, quassant caput, gestus est ludilicationis (cf. 43,15) et contemptus et fastidii seu abominationis et taedii. Unum affertur exemplum irrisionis
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v. 9 speravit. in Domino, eripiat eum ; se Domino commisit; ita hebr quoque efferendum, scil. גל (perfectum), sicut LXX et syr (non, ut mass. cum irrisione falsam eius opinionem arguunt : iactavit suam in. 0 spem ; nune apparet, quam vane 180180116 | salvum faciat eum, quoniam vult eum, 1actavit se habere complacentiam Dei ; bene, si ita est, iam eripiat eum et liberet eum — ita cum acerba irrisione ; cf. Matth. דפ | Quod illi irridentes ei oggerunt speravit, hoc quasi ambabus manibus et toto corde complectitur
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v. 10 quoniam tu es qui extraxisti me - de ventre, &u me ad hane vitae lucem pervenire fecisti ; denotat curam Dei quae simul pignus est et documentum ulterioris protectionis, spes mea ab uberibus matris meae, mihi dans fiduciam a prima aetate ; mihi dans securitatem (cum adhuc essem) ad ubera matris (ita ex textu mass-) LXX substantivum ממבטה legerunt, quod Wellhausen quoque restituit : Deus erat spes ac fiducia mea, is in quem omnis mea spes . ferebatur, item substantivum syr effert; in te proiectus sum ez utero ; tibi traditus sum egressus ex utero, statim ab utero ; « spectatur hic veterum mos super genua patris collocandi liberos, mox a matre editos; legimus hoc Gen. 30,3 ; 50,22. Iob 3,12 etc. » (Calm.) Unde : de ventre matris meae Deus meus es tu, protector meus et largitor bonorum, cui tota devotione me devoveo ; cum itaque ab initio vitae commissus fuerit eurae ac protectioni divinae, eam merito nune sperare potest
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v. 12 ne discesseris a me, ne sis longe a me, quia longinquo stat, non videtur esse paratus ad praesens auxilium, videtur potius tardare, inertem se praebere spectatorem ; nam /ribulatio est provima, angustia est prope ; ergo tu ne sis longe a me! alius qui opem ferat non adest ! .Et quam prope sit et quanta angustia, describitur v. 13-19. Quasi medius inter bestias feroces incursibus earum obiectus est
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v. 13 circumdederunt me tauri multi, fortes (tauri) Basan cinxerunt me, vallaverunt me (Hier); tauri pingues LXX, Sym, Hier; cf. Amos 4,1 praebent = LXX δαμάλεις τῆς Βασανίτιδος, vaccae Basan, vulg vaccae pingues ; erat Basan regio valde fertilis, abundans pascuis (cf. Deut. 32,14. Ez. 39,18 hebr), enumeratur a prophetis simul cum regionibus amoenis ac frugiferis (Is. 2,13; 33,9. Ier. 50,19. Nahum 1,4) ; quale periculum immineat, comparatione indicatur
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v. 14 aperuerunt super me os suum, (sicut) leo rapiens et rugiens ; inimici mel aperiunt contra me os suum, calumniis et ludificationibus me proscindunt, rabiem produnt sicut leo rapax et fremens. Ad infestationes adversariorum accedit letalis virium defectio
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v. 15 sicut aqua effusus sum, omnis vis ac vigor vitalis diffluxit, evanuit, e£ dispersa sunt omnia 0888 mea, separata sunt (Hier), disiuncta, disiunxerunt se; violenter e sede sua mota sunt; indicatur itaque supplicium quoddam esse inflictum, quo ipsa corporis ossa et membra sint distorta ; factum est cor meum tamquam cera liquescens, liquefactum, in medio ventris mei ; cor dicitur diffluere, quando homo maxima angustia, ingenti timore ac stupore corripitur; ita Ios. 2,11; 5,1; 7,5.
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18. 13,1; 19,1. 2 Sam: 17,10; aruit tamquam, testa virtus mea ; aerumnis, moerore, angoribus quasi ardoribus quibusdam vitalis vigor et succus exhauritur et exsiccatur ; ita dicitur Prov. 17,22 spiritus tristis exsiccat ossa ; et lingua mea adhaesit faucibus meis, palato meo (Hier) adhaerescit ; qua dictione etiam declaratur sitis ardor vehementissimus ; 01. Lament. 4,4 adhaesit lingua lactentis ad palatum eius in siti. In tanta virium defectione et consumptione vigoris vitahs nihil aliud. relinqui videtur, nisi mors : et in pulverem mortis deduxisti me, etin sepulcro me pones; ex tanta calamitate nihil aliud exspecto quam mortem (Gen. ). Et quantum sit mortis periculum, descriptione furoris adversariorum eorumque machinationum declaratur (v. 17-19)
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v. 17 quoniam circumdederunt me canes multi, rabies inimicorum, morsus, calumniae denotantur; consilium malignantium, globus vel caterva scelestorum, obsedit me, circeumsistit me ; et quale supplicium intulerint, indicatur : foderunt manus meas et pedes meos, LXX ὥρυξαν, syr בדעו perforarunt ; ex syr hexapl colligitur vertisse Aq ἐπέδησαν (seu συνεπόδισαν), Sym ὡς. ζητοῦντες δῆσαι. Omnes itaque in hebr. legerunt non כארי sicuti leo, sed verbum כארו Hier vinxerunt, et ab Aq fertur quoque altera ver- 510 ἤσχυναν, cui similis est una explicatio in Midrasch Tehillim : quam foedae sunt manus meae et pedes (Midrasch Tehillim, übersetzt von | | voce ὀρύσσειν, ita Gen. 1. c. fodere puteum, fodere sepulcrum ; item 2 Chron ; et Ps lacum effodere ; foveam fodere (Ps. Prov.); quibus exemplis proposilis satis certo asserere possumus interpretem legisse כרך — verbum ὀρύσσειν correspondet utique aliis quoque verbis hebr ,הצב ,הפר "nn aliisque cum simili notione fodiendi (cf. Hatch, Redpath, Concordance to the Septuagint II p. 1017, 1018) ; quae hic tamen considerato textu mass in quaestionem vocari non possunt. Hisce etiam responsum est ad dubitationem illam, possitne verbum habere notionem quandam cognatam seu similem transfixioni. Ex Iudaeorum traditione habetur targum : mordentes sicut leo, ubi Moor illud כארי secundum duplicem lectionem redditur; et in Mabsotd Ochla "שו . Ochla 64,10 notatur כארי habere in psalmo aliam notionem atque apud Isaiam 38,13; in loco Is. autem solum significat : sicut leo (sic contrivit omnia ossa mea). Ergo ex ipsa Iudaeorum traditione in nostro Psalmo nullatenus habetur notio seu locutio : sicut leo ; et targum vocem ut participium explicat. Inlectione ὥρυξαν, foderunt exprimitur supplicium, crucifixio; « quare merito dicit S. Augustinus (ep. 140; M. 33,555) : in his tamquam evangelium recitatur : fossae sunt enim clavis manus et pedes eius et cum extenderetur in ligno, quodammodo numerata sunt ossa eius ». -Et Eusebius quoque hunc locum clarum et apertum esse et ipsis contentiosioribus (τοῖς λίαν φιλονειχοῦσιν) debere esse σαφὲς manifestum dicit, « nam in sacris evangelus ipsum Dominum audimus sanctos discipulos suos sic alloquentem : videte manus meas et pedes meos ». Porro
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v. 18 dinumeraverunt omnia ossa mea ; τα extenderunt affigentes ut facile esset cuilibet ossium numerum computare (Eus. Theod. Ag.). Bene monent Ag. Gen. in hebr legi primam personam et quidem eo sensu : dinumerare possim. omnia ossa mea אספר et Ag. bene explicat textum graecum esse corruptum et causam et indicia corruptionis hoc loco 6556 in graeco, non in hebraeo : « facilius enim ex ἐξηρίθμιησα fieri potuit ἐξηρίθμησαν, praesertim cum adverteret lector praecedens verbum et subsequens eadem forma plurah esse posita : foderunt, consideraverunt, inspexerunt; ac proinde existimaret eodem modo dicendum esse ἐξηρίθμησαν, dinumeraverunt ; difficilius est autem ex hebr iesap-- peru fieri asapper ». Vertit Hier : numeravi omnia ossa mea; Syr: plangunt omnia ossa mea (legit formam ex ספד pro "zo; cf. Ecker p.786). In tanta miseria adversarii aspectu eius delectantur ipsi vero consi- . deraverunt et inspexerunt me, hebr ראה ב cum complacentia aspicere, oculos pascere tali spectaculo (Gen.), videlicet illudentes et irridentes (us. T heod.). Ab iis consideratur tamquam iamiam moriturus ; unde
21:19
v. 19 diviserunt sibi, inter se partiti sunt, vestimenta et super vestem meam. miserunt sortem ; omni humano auxilio est destitutus ; spoliatus In hae summa afflictione et inopia rerum omnium praeclara exprituum a me; vehementia affectus melius exprimitur hebr sententiis brevioribus et suspiriis : et tu Iahve, ne sis longe (Hier ne longe fias) fortitudo mea, in auxilium meum festina ! opem seu auxilium ἀντίληψιν etiam LXX habent et eo modo etiam vulg ad defensionem meam conspice explicandum erit, ut scil. tutela et auxilium praestetur. Et quale auxihum ἃ Deo expetat, declarat
21:21
v. 21 erue a framea, a gladio, animam lictum eripe ex potestate adversariorum ; iam totus eorum crudelitati est traditus quasi captus ore leonis
21:22
v. 22 salva me ex ore leonis et a cornibus unicornium humilitatem meam, iam quasi cornibus bubalorum interimendus describitur : unde eripe me afflictum ; Hier et de cornibus unicornium exaudi me, veluti arreptus cornibus bubalorum efflagitat opem. divinam. Describitur praesentissimum mortis periculum ; imo mors violenta iamiam imminens. In hebr fertur : exaudisti me 1.e. exaudisti et liberasti me; vel uti perfectum hebr verti potest (et saepius ita verti debet) et hoc loco melius vertitur tempore. praesenti ad certam declarandam confidentiam : exaudis me ex cornibus i.e. exaudis et liberas me. Dictio vocatur praegnans, uti Ps. 118,5 exaudivit me in latitudinem et Is. 41,1 taceant ad me insulae et hebr Is. 38,17 me dilexisti ex fovea perniciei. LXX τὴν ταπείνωσίν μου, simifiduciam et ita versus antecedentes et deprecationes v. 20-92 bene absolvit et ad sequentia optime transitum praeparat. Enuntiavit v. 22 in fine ex textu hebr se exaudiri ac liberari; quare nunc profitetur quid pro tah liberatione polliceatur
21:23
v. 23 narrabo nomen tuum fratribus meis, Dei nomen, eius cognitionem, potentiam, laudes et praeconia, opera Dei — hisce enim hominibus innotescit Deus — praedicare vult contribulibus suis ; in medio ecclesiae laudabo te, palam, in coetibus publicis praeconia laudesque Dei persolvens annuntiabit exhortans omnes Dei cultores ex gentibus et Iudaeis ad encomia Deo celebranda
21:24
v. 24 qui timetis Dominum laudate eum, intelligi pios seu conversos ex gentibus Eus. T'heod. explicant; cum hisce admonetur universum semen Iacob, glorificate eum, timeat eum omne semen Israel; cur autem et extranei et totus Dei populus, semen Israel provocentur ad Deo laudes celebrandas, ad honorem ei tribuendum et gloriam et cultum, una affertur ratio, quia petitio afflicti illius est exaudita
21:25
v. 25 quia non sprevit neque despexit deprecationem miseriam miseri (hebr), nec avertit faciem suam, nec abscondit faciem suam ab eo, et cum clamaret ad eum, audivit; ita hebr, Hier; bene. videtur hoc loco notandum esse, afflictum hune iam longissime efferri ultra ordinem hominum communem et simul aperte indicari, hanc eius liberationem rem esse summi momenti pro populis. Nam utrumque necessario collegeris ex eo, quia de salute ei praestita omnes 1insignem laudem ac gratiarum actionem Deo persolvere iubentur ; ergo exauditio et salus 11 concessa debebit esse res summi momenti et utihtatis maximae pro populis. Idque etiam magis in subsequentibus proponitur. | Iam allocutio fit ad Deum
21:26
v. 26 apud te laus mea in ecclesia magna, hebr a te, scil. ob salutem mihi concessam tu es quasi auctor carminis = mei laudis et gratiarum actionis; in coetu magno istud carmen a me cantabitur, « cum te per universum orbem, Ecclesia per fidem collecta, celebrabo, quod me excitaveris a mortuis » (Ag.). Haec laus Deo tribuetur simul cum sacrificiis gratiarum actionis : 0018 mea reddam in conspectu timentium eum, palam coram cultoribus Dei; vota persolvere plerumque coniungitur cum oblatione 880111011 vel est ipsum sacrificium (cf. Lev. 1,16. Prov. 7,14), et hoc loco eo magis, quia statim mentio fit epularum sacrificalium ; unde bene explicavit Ag. : « lam sacrificia se oblaturum pro liberatione sua pollicetur: ». Hisce 6801110115 accumbent miseri et afflicti, qui itaque ipsa sua sorte aliquam cum 1110 afflicto similitudinem prae se ferunt : edenf pauperes, hebr afflicti, Hier mites, e£ saturabuntur, vera bona et stabilia percipient ; ceterum omnes Dei cultores votis illis ad laudes Dei incitabuntur : e£ laudabunt Dominum qui requirunt eum ; imo ex lis promanat vita aeterna : vivet cor vestrum in sempiternum (hebr, Hier), sed melius sine subitanea isía personae mutatione LXX, syr, vulg vivent corda eorum in saeculum, corda, animi hominum novo vigore recreabuntur vitamque beatam nunquam deficientem acquirent. Porro quam late fructus et beneficia ex liberatione magni illius afflicti in universum. orbem effundenda sint, declaratur
21:28
v. 28 reminiscentur, memores erunt, e£ convertentur ad Dominum, seu redibunt,: revertentur universi fines terrae, et adorabunt, prosternent se, in conspectu eius universae familiae, cognationes (Hier) gentium ; atque ita fieri debet
21:29
v. 29 quoniam Domini est regnum, Domino debetur dominatio; ipse est dominator gentium, ef ipse dominabitur gentium ὁ regnum itaque atque dominium Dei universale statuetur ex liberatione illa; ex annuntiatione et laude (v. 23.26) quam ille persolvet, fundabitur ac stabilietur universale regnum Dei. Quae regni universalitas denotatur
21:30
v. 30 manducaverunt et adoraverunt, explica per tempus praesens vel futurum : bonorum istius regni Dei participes sunt seseque hebr), seu potentes; Aug. praebet divites, etita legunt plura psalteria vetera (cf. Sabatier, II, 45: psalteria Rom. Corb. Mediolan. Carnut. Coislin. Moz.); in conspectu eius cadent, curvabunt genu (hebr, Hier); in oppositione ad pingues intelligi debebunt descendentes in pulverem vel debiles, homines infimae conditionis, vel omissa oppositione : generatim omnes mortales (pulvis es et in pulverem reverteris) curvabunt genu, maximam Deo exhibebunt venerationem et adorationem. Alus offensioni esse videtur illud manducaverunt ; non patet quo referatur; effertur adeo solitarie; mirum, quia de pinguibus explicite proponatur; quare pro אכלר malunt scribere אך לד : tantum ei se prosternunt. Ali oppositionem ita concipiunt, ut pingues terrae sint viventes omnes, et descendentes in pulverem mortui : regnum Dei Deumque adorabunt Uti in v. 23 et 26, ita nunc quoque partes ipsius afflicti et liberati describuntur : e£ anima mea illi vivet,
21:31
v. 31 et semeri meum serviet ipsi; ita LXX, qui textus hic contra mass retinendus est; anima mea spondet itaque se magno amoris affectu totum pro Deo, pro causa et regno Dei victurum et quotquot habiturus sit posteros, imitatores et sequaces, hos omnes Deo fideliter fore addictos. Notat Eus. : quodnam illud semen sit, probe aperit commemorans generationem venturam et populum qui nascetur. Cognitio de Deo eiusque regno spargetur in generationes futuras; ita hebr : annuntiabitur de Domino generationi, venient et annuntiabunt iustitiam eius populo qui nascetur, quia fecit ie. annuntiabunt quid et quanta Dominus fecerit, vel annuntiabunt iustitiam Dei et Deum ipsum hane iustitiam quam populo inesse vult esse effecturum. Est enim iustitia. Dei ille status rectus, illa rerum omnium hominumque conditio quam Deus pro sua sanctissima voluntate et gratuita liberalitate exsistere vult. | In eum sensum etiam vulg. verba accipienda erunt : annuntiabitur Domino generatio ventura, quomodo annuntiabitur Domino ? forte tamquam generatio plene Deo addicta, ad Deum pertinens; vel for- EN Cos 7215 3032. | 97 — Notationibus ad Ps. 21); videtur coeli fluxisse ex recordatione qua- B dam : et annuntiabunt coeli iustitiam eius (Ps. 49,6 cf. 96,6). Per decursum saeculorum generationes generationibus annuntiabunt iustitiam Dei, totum quod Deus operatus est et operatur ad iustitiam suam p. largiendam et illam efficiendam rerum omnium conditionem, quam E .. exsistere vult in populo qui nascetur, quem fecit Dominus, quem sibi E -. elegit et praeparavit. Vertit Hier annuntiabunt iustitias eius populo OMM — qui nascetur, quas fecit (sed cum varia lectione quem fecit). E In hoc psalmo iüsigne nobis offerri vaticinium de passione Jesu Christi et / > de fructibus eius, luce clarius 686. Orditur enim psalmus ab ipsis illis verbis, | 0 quibus in cruce uti voluit. Christus; exhibentur nobis v. 7-9 irrisiones et E - opprobria ipsi in cruce pendenti crudeliterinflicta ; proponitur v. 16 alia eius E vox in cruce emissa : sitio, ipsa illa descriptione; in transfixione manuum ac i pedum, in divisione vestimentorum et in sortitione ds veste singula ad oculos etiam caecutientes demonstrantur. Quae omnia impletione 1n Christo facta sine ullo negotio perspecta habentur. Sed quid ante impletionem 1intel- " ligi potuit ? In parte priore (v. 1-22) facile poterat quis sistere in contempla- 5 tione iusti alicuius seu prophetae quam maxime afflicti et iamiam in tormen- - lis morituri; verum perlecta et expensa parte altera (v. 23-32) omnino aliter iudicandum erat. Nam in v. 24.25 tanta apparet et exhibetur dignitas afflicti illius, quae longe dignitatem prophetae superat. Insuper ex annuntiatione, carmine laudis, votis persolutis illius afflicti exsistere dicitur reditus n universorum finium terrae ad Dominum eique adoratio pendetur a cogna- ἃ tionibus universis gentium et regnum Dei in omnes gentes fundabitur οἱ firmum consistet in generationibus futuris. Tales autem effectus nemo adscrip- 3 serit supplicio alicuius prophetae; verum deprehendetur in. carmine hoc E — = ille idem qui in alio vaticinio servus Domini opprobriis saturatus, victima | expiationis, exsecutor consilii Dei describitur (Is. 53,2-12). | Ex antiquitate commemoranda sunt quae Iustinus de hoc psalmo disputat E - in dialogo cum Tryphone n. 97 seq.; ita pollicetur n. 99 : > totum ergo psal- | ^ mum hac ratione in Christum dictum esse demonstrabo » et in seq. per singulos versus id prosequitur (cf. M. 6, 706 seq.). Explicationem messianam - et vera de Iesu Christo dicta vaticinia tuitus est Virgilius Papa contra Theo- | 3 . J dorum Mopsuestenum poena anathematis proposita (cf. Constitutum, M. : EM.
21:8
… Truly intelligent are those who observe his law »; Ps. 21:8: « I will give you understanding, I will show you the way you must follow, I will be your counselor, my eye will watch over you »; Ps. 118:97: « How I love your law, Lord. …
21:13
… It is a vast plain of volcanic nature, surrounded by mountains, sung by the prophets for its fertility, like Galaad and Sharon (Is. 33, 9; Jer. 50, 19; Mic. 7, 14; v. Ps. 67, 16 f.; Nah. 1, 4), famous for its pastures populated with bulls (a symbol of ferocity and pride; Ps. 21, 13; Ez. 39, 18), once covered with forests of admired oaks (Is. 2, 13; Zech. 11, 2) and exported (Ez. 27, 6), now rich in cereals, especially in the plain of Hawrân. …
21:21
a Church not of heretics, but the holy Roman, catholic and apostolic [Church]” (Denz-U., 423). Famous is the bull “Unam sanctam” of 1302 by Boniface VIII, in which Cant. 6, 8 and Ps. 21, 21 are applied to the Church: “Erue... de manu canis unicam meam,” Io. 19, 23: the “tunica inconsutila”: “hence of the one and only Church there is one body, one head, not two heads as …
21:23
a) Scripture. — In the Old Testament the Fathers found figures (for example, the paschal lamb: Ex. 12:17; Deut. 16; 17) and allusions (for example, Ps. 21:23: "adorabunt et manducabunt"; Is. 19:19: "in illa die erit altare Domini in medio terrae"; Dan. 3:39; 12:11) to the Eucharistic Sacrifice. …
21:26
… All the messianic prophecies bear this imprint (see, for example, Gen. 12:3; 18:18; 22:18; Ps. 2:8; 21:26-29; Is. 2:2; 60:4 ff.; Jer. 3:17; Dan. 2:44; Mal. 1:15). In the New Testament the texts that affirm the universalist character of the Church, the kingdom of God on earth, are innumerable. …
… sanctuary) fell to the priest; the remainder of the flesh belonged to the offerer, who ate it within the sacred precinct and invited his relatives and other persons, especially the poor, to the banquet (cf. Deut. 12:12, 18; 16:11 ff.; I Sam. 1:4 ff.; Ps. 21:26 ff.): legal purity was necessary for participation in the sacrificial banquet. …
21:27
… It begins with the greeting of the superior: "Benedicite!" to which the community responds: "Benedicite!"; there follows the Gloria, the verse "Oculi omnium" (Ps. 144, 15) at lunch, "Edent pauperes" (ibid. 21, 27) at dinner, sometimes, on certain principal feasts, changed; then the Kyrie, Pater noster, and a brief prayer that concludes with the blessing of the food. …
21:28
… Salvation will be announced to all nations (Is. 49:6, 8; 42:6). The same is affirmed in the Psalms: all peoples will turn toward God (Ps. 21:28; 85:9). In the New Testament the universality of the salvific will is clearly affirmed by St. Paul: «Deus omnes homines vult salvos fieri et ad agnitionem veritatis venire. …
21:29
… Moreover, for some petitions of the P. the parallels with the Old Testament hold good (for the Name of God: Lev. 22, 32; Is. 29, 23; Ez. 36, 23; for the Kingdom: Ps. 21, 29; 103, 19; Abd. 21; Tob. 13, 1, etc.), from which likewise descend, mingled with much dross, the rare felicitous expressions of the rabbinic texts.
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.