In the previous psalms, the sufferings which David endured from his son and from Saul seemed to be addressed. Now here, in the third set of ten, the persecution he suffered from the whole people who expelled him at Saul's command is addressed.

Therefore, this psalm is divided into three parts:
- In the first, he narrates his suffering.
- In the second, a prayer is poured out to God for deliverance.
- In the third, thanksgiving is offered.
The second part begins at Psalm 24: to you, O LORD, I have lifted up.

The third begins at bring to the LORD ([Reference Psalms 28:1]).

He makes two points about his suffering:
- First, he describes the suffering.
- Second, he shows how he is helped by God in the suffering: the LORD rules me ([Reference Psalms 22:1]).
As was said before, just as with the other prophets, certain contemporary events are addressed here insofar as they are figures of Christ, while other things are addressed which belong to prophecy itself. And so, at times, certain things referring to Christ are mentioned which surpass, so to speak, the scope of the history. Among these, in particular, is this psalm, which deals with the Passion of Christ as its literal sense.

This is why Christ himself spoke from this psalm during his Passion when he cried out, Eli Eli lama sabachthani, which is, My God, my God, why have you forsaken me? ([Reference Matthew 27:46]), the verse that begins this psalm. And so, although this psalm is spoken of David in a figurative sense, it refers especially to Christ in its literal sense. At the Synod of Toledo, Theodore of Mopsuestia, who explained this psalm as being literally about David, was condemned for this and many other things. Therefore, it must be explained as being about Christ.Cf. the Third Synod of Toledo, 589, insofar as it affirms the content of the Second Council of Constantinople, 553.

Now, it should be known that five psalms deal with the Passion of Christ in detail, of which this psalm is the primary one. The others touch upon the Passion of Christ more briefly.
- The second is judge, O LORD, those who wrong me ([Reference Psalms 34:1]).
- The third is hear, O God, my prayer, and despise not my supplication ([Reference Psalms 54:2]).
- The fourth is save me, O God, for the waters have come in ([Reference Psalms 68:2]).
- The fifth is O God, be not silent in my praise ([Reference Psalms 108:2]).
This is because of the five wounds of Christ or because of the five sheddings of his blood. They all progress in the same way, beginning with groaning and ending with the salvation of the people, since the salvation of all humanity was accomplished by the Passion.

Jerome’s title is for the victor on account of the morning stag. In our text, it is for the victor on account of the assumption, or for the morning deer.

In this psalm, the Passion of Christ is primarily addressed.

Second, his Resurrection is addressed, since it provides the understanding of the Passion. The Passion is ordered toward the Resurrection, just as saying, “He has been freed,” would show that he had once been a slave.

Therefore, this is a psalm for David, that is, of Christ. And it is for the assumption, that is, the Resurrection, and this was in the morning. Therefore, it is for the deer, that is, for human nature, or, for the morning stag, that is, Christ. I will arise early ([Reference Psalms 107:3]).

This title comes from when David was fleeing and hid in deserted places like a stag. So, it was said above: who has made my feet like the feet of harts ([Reference Psalms 17:34]). Thus, this psalm is titled for this suffering which prefigured the Passion.

This applies better to Christ. The stag can be understood as the human nature in Christ, since a stag moves through thorns without tearing its feet, just as Christ moved through this present life without any defilement. Likewise, a stag leaps very well, just as Christ ascended from the pit of death to the glory of the Resurrection. And so he is called a stag and is said to be "of the morning" because it was then that he rose.

This psalm is divided into three parts:
- In the first part is lamentation.
- In the second is a narration of the Passion, at but I am a worm.
- In the third is a prayer for deliverance, at but you, O LORD, remove not your help to a distance from me.
He makes three points regarding the lamentation:
- First, the lamentation or questioning is presented.
- Second, an explanation of the lamentation is given, at far from my salvation.
- Third, the reason for the lamentation is presented, at but you dwell in the holy place.
This is the Septuagint translation. But in Greek and Hebrew, it does not have look upon me, but only, O God, my God, why have you forsaken me? These were the words of Christ on the cross, but look upon me is placed in between.

Therefore, he makes a petition when he says, O God my God, look upon me. Now, God is repeated twice for greater certainty. For that you did see the second time a dream pertaining to the same thing is a token of the certainty ([Reference Genesis 41:32]). Look upon me means, "have mercy on me." Look upon me, and have mercy on me for I am alone ([Reference Psalms 24:16]).

Why have you forsaken me? These were the words of Christ on the cross. From these words, Arius found an occasion for error, namely, that the divinity and humanity of Christ were separated in his death. According to him, the Lord laments this separation, saying, why have you forsaken me? But this is wrong.

It should be known that someone is said to be forsaken by God when God does not help him, just as God seems to be near when he protects him and grants his petition. The LORD is with me as a strong warrior; therefore, those who persecuted me shall fall and shall be weak ([Reference Jeremiah 20:11]). Since Christ was not delivered from the suffering of his body during his Passion, he is said to have been abandoned to that hour—that is, exposed to the Passion. He spared not even his own Son ([Reference Romans 8:32]).

Also, his petition, Father, if it is possible, let this chalice pass from me ([Reference Matthew 26:39]), does not seem to have been fulfilled, since he suffered in the flesh. For a small moment, I have forsaken you—that is, I exposed you to your Passion—but with great mercies will I gather you ([Reference Isaiah 54:7]), in the Resurrection. And so he says, why have you forsaken me? meaning, "You exposed me to the Passion."

Far from my salvation are the words of my sins. Here the lament or question is explained:
- First, in general;
- and second, in particular, at O my God, I shall cry.
Therefore, he says, you have forsaken me. And this was because far from my salvation are the words of my sins—that is, of me as a true man, insofar as I have a human nature. Salvation is far from sinners ([Reference Psalms 118:155]).

These words—you have forsaken me, and far from my salvation, and why—do not seem to apply to a just man or to justice. Instead, they seem to be the words of my sins, namely, of a sinful man; that is, they show that I am not just but a sinner. So, Christ spoke these words in the person of a sinner or of the Church.

This is one of the rules presented at the beginning of the Psalter: things that pertain to the members are spoken by Christ about himself. This is because Christ and the Church are one mystical body, and so they speak as one person, with Christ transforming himself into the Church and the Church into Christ. We, being many, are one body in Christ ([Reference Romans 12:5]). Now, in the members of Christ—that is, in the Church—there are sins or iniquities. Truly, there is no sin in the head, in Christ, but only the likeness of sin. God sending his own Son, in the likeness of sinful flesh and of sin has condemned sin ([Reference Romans 8:3]). Him, who knew no sin, he has made sin for us, that we might be made the justice of God in Christ ([Reference 2 Corinthians 5:21]).

Now, as his Passion approached, Christ prayed, Father, if it is possible, let this chalice pass ([Reference Matthew 26:39]). But these words of Christ can be explained in two ways.
- In one way, Christ said this as if bearing in his own person the weaknesses that are in the Church, since it would happen that some of his weak members would be afraid when suffering threatened them.
- In another way, he made this petition while acting in the role of weak flesh, which naturally fears and flees death.
Therefore, because he asked to be delivered, the word belongs either to the members, in whom sins are found, or to the flesh of Christ, in which the likeness of sin or iniquity is found. And so he says the words by which he asked to be delivered are of my sins—that is, of the faithful for whose sins he suffers, or they are the weaknesses of his flesh, which has a likeness to sin.

I am far from bodily salvation, since the chalice, or the Passion, does not pass from me as I asked. It is as if to say, “I do not achieve the salvation I have in mind if my petition—Father, let this chalice pass me by—should be heard.”

Jerome’s text has, the words of my moaning are far from my salvation. In his book On the Grace of the New Testament, Augustine explains it another way: these words, by which I ask to be delivered from the Passion and to overcome my abandonment in the Passion, are far from the salvation which I, as God, intend to bring about.Augustine, On the Grace of the New Testament 3.6.18 (Patrologia Latina [Migne], 33:545). For he shall save his people from their sins ([Reference Matthew 1:21]).

And he gives the reason why he is forsaken. Salvation is twofold:
- One is of the body, which is common to humans and animals. Men and beasts, you will preserve, O LORD ([Reference Psalms 35:7]).
- Another is spiritual and eternal, and this is unique to Christ. So he says, my, since the salvation of the New Covenant was accomplished through Christ. Israel is saved in the LORD with an eternal salvation ([Reference Isaiah 45:17]).
These two differ, since the first is sought in the Old Covenant, while the second is sought in the New.

Therefore, why is he suffering, forsaken? Because he came in the New Covenant. And these words which he spoke are far from my spiritual salvation, since they are for the salvation of the body.

Far from my salvation. Christ speaks in the person of sinners who are forsaken by God on account of their sins. So he says, the words of my sins—that is, of sinners—are far from spiritual salvation because the reason sinners are not saved is that they are sinners. God does not hear sinners ([Reference John 9:31]).

Or, according to Augustine, he says from me as if to say, "By forsaking me, you have made me far from my salvation" (that is, of the body), "and these words are of my sins."Augustine, On the Grace of the New Testament 3.6 (Patrologia Latina [Migne], 33:545).
O my God, I shall cry. These particular cries followed.

By day and night, we can understand two things.
- In one way, they are literally day and night, and so he cries constantly. So he says, you will not hear, as if to say, “Although I cry constantly, you do not hear.”
Jerome’s text has, even during the night there is no silence for me, as though I am not silent and pray day and night.
- In another way, by day, prosperity can be understood, and by night, adversity. According to Augustine, the words said about the salvation of the body are by day, for prosperity, and by night, that adversity might be taken away.Augustine, On the Grace of the New Testament 3.7.19 (Patrologia Latina [Migne], 33:545). Therefore, Christ cries by day when he is prospering and is not heard, since he asks that he might not perish; and he prays by night that adversity might be taken away, and it is not taken away.
On the contrary, it is said about Christ that he was heard ([Reference Hebrews 5:7]). It should be said that prayer is an act of reason, so every prayer of Christ proceeding from the judgment of reason was heard. But it is different for a prayer expressing the weakness of his suffering nature and the independent impulse of his members, since he does not desire for that prayer to be heard. Now is my soul troubled. And what shall I say? “Father, save me” ([Reference John 12:27]).

And he shows why it is not heard in prosperity and adversity: and it shall not be counted as foolishness in me. This is because this petition does not pertain to the salvation of the New Covenant, which I intend, which is eternal salvation, but it belongs to the salvation of the Old Covenant. Therefore, since I have learned this wisdom, I know that temporal salvation does not pertain to the New Covenant but to the Old. This is the wisdom which is foolishness to men. We are fools for Christ’s sake ([Reference 1 Corinthians 4:10]). Has God not made foolish the wisdom of this world? ([Reference 1 Corinthians 1:20]).
But you dwell in the holy place. Above was the question of Christ asking about the cause of his Passion; now he shows that this sort of question is reasonable, and it is reasonable that he is forsaken.

First, he says that this causes wonder in regard to God.

Second, he shows it by ancient experience, at in you have they hoped.

What is said here can be connected to what was already said in three ways, according to three explanations.

One is that he is far from temporal salvation, and so this division was made. It arouses wonder in regard to God on account of two things.
- The first is that God dwells in the saints and does not defend them. If the LORD be with us, why have these evils fallen upon us? Where are his miracles, which our fathers have told us of? ([Reference Judges 6:13]). And so he says, but you dwell in the holy place. You, O LORD, are among us ([Reference Jeremiah 14:9]), but you particularly dwell in Christ.
- Another reason is that whatever good we have is all motivation to praise God. And so, when things are well with us, God is better praised by us. And so it follows, the praise of Israel. Heal me, O LORD, and I shall be healed: save me, and I shall be saved, for you are my praise ([Reference Jeremiah 17:14]).
According to another explanation: why have you forsaken me? Because far from my salvation spiritually are the words of my sins, but I cry for temporal things. You who truly dwell in your holy place, so that you are the praise of Israel, do not hear, because you do not hear someone when he does not cry for spiritual salvation.

Or, according to the third explanation, Christ prays in this way in the person of a sinner, as if to say, “Therefore, you are far from my salvation because you do not dwell in sinners but in the holy.”
In you have our fathers hoped. Here he gives another reason which comes from ancient custom and from the experience of the holy fathers who were delivered from tribulations when they called upon God. This is seen in Exodus 14, when they were delivered from the persecution of the Egyptians, and in Susanna, who was delivered from the wicked judgment of the old men in Daniel 13. Daniel was delivered from the mouth of or from the den of the lion ([Reference Daniel 14:40]). How, then, is it that I am forsaken by you and not delivered from the Passion?

He makes two points about this.
- First, he makes mention of the evil of bodily affliction.
- Second, of the evil of being confounded.
In regard to deliverance from the first evil, he makes two points.
- First is that he hoped in him, so he says, in you, not in the world, have our fathers hoped. You have hoped in the LORD for evermore, in the LORD God mighty for ever ([Reference Isaiah 26:4]). And you have delivered them, and this is the fruit of hope, that you have delivered them.
- Second, they cried; so he says, they cried to you, from the great desires of their heart, and they were saved. In my trouble I cried to the LORD ([Reference Psalms 119:1]).
In regard to the second evil, namely, being confounded, he says, they trusted in you and were not confounded.

But on the contrary:These passages seem to contradict the psalmist’s experience, not the experience of the patriarchs. there is no shameful defeat for those who trust in you ([Reference Daniel 3:40]). Hope is not confounded ([Reference Romans 5:5]). It should be said that the fathers belonged to the Old Covenant, in which temporal things were given. So, to show that divine providence orders temporal things, he delivered them with a temporal deliverance. But Christ promises and gives spiritual things, and so to show that temporal things should be despised and the eternal hoped for, he did not desire temporal deliverance with his reason. Nevertheless, some in the New Covenant are freed with a temporal deliverance, and in the Old Covenant some were taught through spiritual afflictions to show that God is author of both testaments.
But I am a worm. Here he describes his Passion.

First, he describes the shame that he suffered.

Second, he explains it, at all those who saw me.

Third, he gives a reason for it, at for you are he.

The first part can be read in two ways.
- In one way, he first puts forward an image for his shame.
- And second, he explains the disgrace.
Therefore, he says that those were delivered, but I have not been delivered from shame, but I am crushed so vilely as if I were a worm and not a man. Man that is rottenness and the son of man who is a worm ([Reference Job 25:6]). I am made a derision to all the people, their song all the day long ([Reference Lamentations 3:14]).

And he explains how he is the reproach of men, and the outcast of the people. And those who passed by blasphemed him . . . Vah, you who destroy the temple of God ([Reference Matthew 27:39]). Those who were crucified with him reviled him ([Reference Mark 15:32]). He saved others, himself he cannot save ([Reference Matthew 27:42]). And, plaiting a crown of thorns, they put it on his head ([Reference John 19:2]). And so I have become the reproach of men in their words, as has been said, and the outcast of the people, since they scorned him and, rejecting him, asked for Barabbas in Matthew 27. You have made me as an outcast . . . in the midst of the people ([Reference Lamentations 3:45]).

In a second way, it pertains to the dignity of Christ, for a worm is not conceived through sexual intercourse but from the earth, from the heat of the heavenly sun alone. For he is like the tender little worm of the wood ([Reference 1 Samuel 23:8]). So Christ came from the virgin by the work of the Holy Spirit alone. The LORD will give goodness, and our earth shall yield its fruit ([Reference Psalms 84:13]). Therefore, he says, but I am a worm, and no man, only, but also God.

Or it can be taken in another way according to Augustine.Augustine, On the Grace of the New Testamenti 3.8.21–22 (Patrologia Latina [Migne], 33:545). By man, should be understood the old man, Adam, who was man, but not the son of man. By worm should be understood Christ who was man because he was the son of man, that is, of the virgin. Therefore, he says, I am a worm, and no man who rejoices in temporal things, but the son of man who rejoices in spiritual things.

The outcast of the people: this is not changed.

Afterward, he describes the mockery:
- First, he shows how it is universal.
- Second, how it is of many kinds.
That it is universal is shown when he says, all those who saw me have laughed me to scorn. All the day all scoff at me ([Reference Jeremiah 20:7]), the people and the princes; and in this division, all should be understood to mean the whole people, namely the evil.

He shows that the mockery was of many kinds, since it was with words, so he says that they have spoken with the lips. Those who passed by blasphemed him ([Reference Matthew 27:29]). Upon whom have you jested and upon whom have you opened your mouth wide, and put out your tongue? ([Reference Isaiah 57:4]). If he be the true son of God, he will defend him (). It was also in deeds: and wagged the head. Wagging their heads (in derision), he saved others ([Reference Matthew 27:39], 42).
He hoped in the LORD. He shows that these are the words that were spoken during his shame:

First, they mocked him for the hope which he had in God, so he says, he hoped in the LORD, let him deliver him. He trusted in God; let him deliver him if he will ([Reference Matthew 27:43]). It is as if to say, “If he had hoped in the Lord, he would have delivered him,” because it was said immediately above that in you have our fathers hoped . . . and you have delivered them. But they are deceived, since this was not understood to be about eternal salvation but about temporal deliverance.

Second, they mocked Christ that he was not acceptable to God, so he says: let him save him, seeing he delights in him. He calls himself the son of God ().
For you are he who has drawn me out of the womb. Afterward the reason for his shame is described, and he considers two aspects of this.

First, he describes its cause.

Second, he breaks forth into prayer: depart not from me.

The cause of mockery is usually foolishness. So the worldly-minded consider good men to be foolish, since they do not trust in the world. You have confounded the counsel of the poor man, but the LORD is his hope ([Reference Psalms 13:6]).

He makes two points about this cause.
- First, he describes the divine favor motivating his hope.
- Second, that hope itself, my hope, as if to say, “They mock me, since my hope is in you.”
And so he says, for you are he who has drawn me out of the womb of my mother.

Here he first discusses what pertains to the head. All who are born are naturally and universally brought out from their mother's womb by divine power, and this is true for everyone. Who separated me from my mother’s womb, and called me by his grace ([Reference Galatians 1:15]). But it can be said that Christ was uniquely drawn out of his mother's womb, since he was conceived miraculously and born without male seed, preserving his mother's virginity.

This is a blessing, and hope follows from it. He describes three aspects of this hope:
- First, the hope itself.
- Second, its perfection.
- And third, its reason.
Therefore, he says, my hope from the breasts of my mother, that is, you are my hope by whom I am human and suck the breasts of my mother, since when I was the Word with God ([Reference John 1:1]), it was not fitting for me to hope. My hope from my youth ([Reference Psalms 70:5]).

On the contrary, Christ had the use of free will from the moment of his conception; therefore, he was able to hope then.Cf. ST III, q. 34, a. 2. I respond that it must be said that the breasts—that is, the breast milk—began to be prepared from the time he was conceived, so from the breasts can be applied to the time of his conception.

I was cast upon you from the womb. On the contrary. If he was cast upon God after he came out of the womb, then he was not cast upon God before he exited the womb. It should be said that one is cast upon another who is supported by another and not by himself alone. Casting all your care upon him ([Reference 1 Peter 5:7]). So, I was cast upon you from the womb, since I lean upon you alone. In this, the perfection of hope is described.
From my mother’s womb. Here he gives a reason for hope, as if to say, “I have hoped in you, since I have always had you as God.” In God has my heart confided, and I have been helped ([Reference Psalms 27:7]).

And so he says, from my mother’s womb you are my God, that is, from when I was made man, since before that I was not, as man, the Son of God.

But if it is applied to the members of Christ, being cast or taken out is going from one to another according to the flesh. Now Christ always tended towards God. But it is said of the members who lived according to the flesh that they were habitually in the fleshly womb of worldly desires, but were drawn forth by God from this sort of desire and cast upon God so that they might hope in and seek nothing but God.

Afterward, he concludes the prayer when he says, depart not from me, namely by defending either me or my members in regard to spiritual things, as if to say, you have forsaken me by exposing me to my bodily suffering.

Depart not from me, by cherishing me with spiritual help.
For tribulation is very near. According to Jerome, this is the beginning of the following verse, and it can be read as has been said, either in connection to the preceding line or with the following.Jerome, Divina biblioteca, Liber Psalmos,[Reference Psalms 21] (Patrologia Latina [Migne], 29:153). Jerome says that it is more fittingly read in connection with what comes afterward, for the psalmist, explaining the Passion in the person of the Lord, first makes a prayer, then includes the progression of the Passion, at they have surrounded me.

He makes two points about his prayer.
- First, he makes the prayer.
- Second, he shows the necessity of praying: for tribulation is very near.
Therefore, he says, from my mother’s womb you are my God, and so I pray that you depart not from me. It should be understood that Christ asks in the person of his members that God should not depart from them in tribulations. God is faithful, who will not suffer you to be tempted above that which you are able ([Reference 1 Corinthians 10:13]). Do not forsake me, for my enemies have spoken against me; and they that watched my soul have consulted together ([Reference Psalms 70:9–10]). Now, he does not say this on his own behalf.

Now the necessity of praying is twofold:
- the tribulation which threatens,
- and the help which fails.
So he says, tribulation is very near, in time. Behold the hour is at hand, and the Son of Man shall be betrayed ([Reference Matthew 26:45]).

But an objection is raised: since these were the words of Christ when he was already on the cross, why does he say, tribulation is very near?

We can say that David changes the time.

Augustine solved it in another way.Augustine, On the Grace of the New Testament 3.13.33 (Patrologia Latina [Migne], 33:545). Sometimes tribulation is near, sometimes remote. The sensation of sorrow is in the soul; the body is near to the soul; exterior goods are remote. Therefore, when an affliction affects exterior goods, tribulation is not near, but when it is in one’s own body, then it is near and close, and it is impossible that a man not experience it.

Now Christ was afflicted in his own body. I met with trouble and sorrow ([Reference Psalms 114:3]). Likewise, help failed: there is none to help me. And so he is compelled in praying. I looked about, and there was none to help; I sought, and there was none to give aid ([Reference Isaiah 63:5]), since the apostles fled, leaving him.
Many calves have surrounded me. Above, the psalmist, in the person of Christ, showed his questioning or grievance to be rational, both in relation to God and to ancient custom or experience. Now here he follows the progression of the Passion in regard to the affliction of the flesh.

First, he describes his persecutors.

Second, the effects of their persecution, at I am poured out like water.

And third, their manner of persecution, at dogs have encompassed me.

Therefore, the persecutors attacking with their actions are first introduced.

Some of these are lesser, such as the common people and ministers, and in regard to those, he says, many calves have surrounded me. The number of fools is infinite (). They have surrounded me, since they have invaded on all sides. They surrounded me like bees ([Reference Psalms 117:12]).

Some are great, so he says, fat bulls have besieged me. Extol not yourself in your thoughts, like a bull (), who, because of his fatness and strength, is not put into a yoke, is proud, and sires many. It is said that the bull is a melancholic animal, and as a result of this it stays angry for a long time. And just as the lesser people have the boldness that comes from numbers, so the great have the boldness that comes from riches. And so he says they are fat. He is armed with a fat neck ([Reference Job 15:26]).

Have besieged me. They have besieged my tabernacle round about ([Reference Job 19:12]).

Afterward, he describes the persecutors rushing against him with their mouths, so he says, they have opened their mouths against me. And indeed, they did this by tempting him multiple times. Why do you tempt me, you hypocrites? ([Reference Matthew 22:18]). They did it by accusing, arousing envy, and seeking his death, saying, “Crucify.” Our enemies have opened their mouths against me ([Reference Lamentations 3:46]).

Afterward he employs an image: as a lion ravening and roaring, to whom they are compared because of their cruelty. My inheritance is become to me as a lion in the wood; it has cried out against me ([Reference Jeremiah 12:8]). For a lion that has caught its prey roars. Will the lion’s whelp cry out of his den, if he has taken nothing? ([Reference Amos 3:4]). And he says, ravening, by lying in ambush, and roaring, by manifesting themselves in seeking his death. Like a lion that roars and catches the prey, they have devoured souls ([Reference Ezekiel 22:25]).
I am poured out like water. Afterward, he describes the effect of their persecution.

First, he mentions this effect.

Second, he explains it, at my bones are scattered.

Therefore he says that they persecuted and harmed me, since they completely prevailed in regard to bodily safety, and so he says, I am poured out like water. If oil is poured out, some remains in the vessel; if wine is poured out, at least a smell remains in the vessel; but nothing remains from water. It is as if to say, “I am totally poured out, according to your belief.” Like waters that return no more, we fall down into the earth ([Reference 2 Samuel 14:14]). Water is poured out lightly and thrown away; thus am I poured out. For the Jews not only intended to destroy him from the earth, but they also wanted to destroy his reputation.

Or, Christ is made like water, since just as water cleanses, so the Passion of Christ washes away all filth and all sins. Who has loved us and washed us from our sins in his own blood ([Reference Revelation 1:5]). Likewise, as water rains down and makes fruitful, so does the Passion of Christ. I said, “I will water my garden” (). And it makes fruitful with the fruit of eternal life. My flowers (that is, my Passion) are the fruit of honor and integrity (). Likewise, as water makes the road slippery, so the Passion of Christ disposed the Jews to fall. But we preach Christ crucified, unto the Jews indeed a stumbling block, and unto the gentiles foolishness but unto those who are called, both Jews and Greeks, Christ the power of God, and the wisdom of God ([Reference 1 Corinthians 1:23–24]).

Afterward, he explains this effect, and so he says, all my bones are scattered, as if to say, “Whatever in me seemed to be strong is dissolved; whatever seemed to be beautiful is dried up.” And so he says, scattered.

There is a twofold strength in man.
- One is the strength of the body, and this consists in the bones and nerves. In regard to this he says, all my bones are scattered, as if to say, “All the strength of my body has failed.”
Nevertheless, it is also said about Christ in a spiritual sense, for the apostles, who are the bones of Christ, were scattered. I will strike the shepherd and the sheep of the flock shall be scattered ([Reference Zechariah 13:7] as quoted in Matthew 26:31).
- The other strength is strength of soul, which dwells in the heart, so he says, my heart is become like wax melting.
Augustine asks how this is true of Christ the head, since this seems to happen through an excess of fear, which should not be said about Christ. Even if there was natural fear in him, it would not be so great as to liquefy the heart.Augustine, On the Grace of the New Testament 3.14.36 (Patrologia Latina [Migne], 33:545).

And so it should be understood about Christ not in regard to himself but in regard to the members, since indeed they are the heart of Christ, which he principally loves. For that I have you in my heart ([Reference Philippians 1:7]). And it follows: God is my witness, how I long after you in the bowels of Jesus Christ ([Reference Philippians 1:8]). It was the apostles, who were the bones given to sustain the weak in the Church just as the bones hold up the flesh. We who are stronger ought to bear the infirmities of the weak ([Reference Romans 15:1]). And it was their hearts that melted like wax.

This occurs first in an evil melting through fear, as happened in the flight of the disciples—then all the disciples, leaving him, fled ([Reference Matthew 26:56])—and in the denial of Peter: but he denied it . . . saying, “Man, I know not what you say” ([Reference Luke 22:57], 60).

Second, it occurs in a good melting, as took place in the conversion of the disciples, as is shown in Peter and Andrew.

Or it should be said that this is a melting of love. My soul melted ([Reference Song of Solomon 5:6]). Before something melts, it is hard and holds together tightly; if it melts, it is diffused and tends from itself to another. Now fear sometimes hardens when it is not great, and so it is with love that, when love comes upon him, the man who before was focused on himself then tends toward others. This melting can be applied to Christ as the head, for this melting is from the Holy Spirit and is in the midst of the bowels, that is, the affections.

Or, by the heart of Christ should be understood the Sacred Scriptures which manifest the heart of Christ. This was closed before the Passion, since it was obscure, but is open after the Passion, since the intelligent understand and discern how the prophets should be explained.
My strength is dried up. Here he shows that whatever beauty was in Christ vanished.

Three things were seen to flourish in Christ before the Passion:
- the working of miracles,
- eloquence in teaching,
- his reputation and the glory of the people.
About the first: a great multitude followed him because they saw ([Reference John 6:2]). And this power dried up in the Passion in regard to their opinion of him, so they cried, he saved others, himself he cannot save ([Reference Matthew 27:42]). It is dried up, that is, it has become worthless like a potsherd.

Or it is like a potsherd which hardens when it dries up, as in the Passion the strength of Christ was made hard to sustain him. The furnace tries the potter’s vessels, and the trial of affliction, just men ().

About the second: for he was teaching them as one having power ([Reference Matthew 7:29]), but in the Passion, my tongue has cleaved to my jaws, because of his silence. I will make your tongue stick fast to the roof of your mouth, and you will be dumb ([Reference Ezekiel 3:26]). And this took place in the Passion since he did not respond to Herod. Herod questioned him in many words. But he answered him nothing ([Reference Luke 23:9]).

About the third: a very great multitude spread their garments in the way and others cut boughs from the trees ([Reference Matthew 21:8]). Then was fulfilled what David prophesied about Christ, saying, O LORD, save me; O LORD, give good success. Blessed be he who comes in the name of the LORD. . . . The LORD is God and he has shone upon us ([Reference Psalms 117:25–27]). But in the Passion he was reviled, so he says, and you have brought me down into the dust of death, that is, you have made me endure a vile death. Let us condemn him to a most shameful death ().

Or, it is referred to the members: and you have brought me down into the dust of death, that is, my members who were burned but not those of Christ.

Or: into the dust of death, that is, you have given me into the power of the Jews who are like dust.
For many dogs have encompassed me. Here the manner of the Passion is described.

First, he describes those things which took place before the crucifixion.

Second, those which took place in the crucifixion itself.

Third, those which took place after the crucifixion.

Two things were done before the crucifixion.
- First, he was captured, and in regard to this he says, many dogs have encompassed me. Beware of dogs, beware of evil workers ([Reference Philippians 3:2]). Impudent dogs never have enough ([Reference Isaiah 56:11]).
- Second is how he was mocked, so he says, the council of the malignant has besieged me.
Afterward, he describes those things which took place in the crucifixion.

And first in fastening him: they have dug my hands and my feet, fastening him to the Cross with large nails: what are these wounds in the midst of your hands? ([Reference Zechariah 13:6]).

Likewise, in regard to stretching him he says, they have numbered all my bones, that is, I was stretched out so they could be numbered.
And they have looked. Here he describes those things which took place after the Passion, so he says, and they have looked, coming to see in order to mock. Soldiers, mocking, filled a sponge with vinegar, saying, “If you are the king of Israel, save yourself” ([Reference Luke 23:36–37]). And stared at what happened to me.

They parted my garments, which were many and divisible, among them, and upon my vesture, namely, which was sewn as one piece, they cast lots. And they did this either out of greed or for their amusement.

The Church is signified by these garments. But the tunic, which was not divided, signifies the unity of the Church, which anyone might believe they possess, but which only one has, since the unity of the Church is unique. One is my dove, my perfect one ([Reference Song of Solomon 6:8]).

Commentaries

Albert Barnes

On Psalms 22:10

Charles Spurgeon

On Psalm 22:9–10

John Gill

On Psalms 22:10

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Matthew Henry

On Psalms 22:1–10

Thomas Aquinas

On Psalm 22:1–18