1 To the director of music upon Aijeleth Shahar, A Psalm of David. My God, my God, why have you forsaken me? why are you so far from helping me, and from the words of my roaring?
Mark · AD 60 And when the sixth hour was come, there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? [Psalms 22:1] And some of them that stood by, when they heard it, said, Behold, he calleth Elias.
Ambrose of Milan · AD 397 Seeing, then, that he took on himself a soul he also took the affections of a soul, for God could not have been distressed or have died in respect of his being God.… As being man, therefore, he speaks, bearing with him my terrors, for when we are in the midst of dangers we think ourself abandoned by God.
Thomas Aquinas · AD 1274 In the preceding psalms, the tribulation that David endured from his son and from Saul seems to have been treated first; but here, in the third decade, the persecution he suffered from the entire people is addressed, who rejected him at Saul's command. This Psalm is therefore divided into three parts. In the first, the tribulation is narrated.
2 O my God, I cry in the daytime, but you hear not; and in the night season, and am not silent.
Eusebius of Caesarea · AD 339 He is surely showing his surprise here that the Father does not hear him; he regards it as something strange and unusual. But the Father reserved his hearing until the fit time that he should be heard.
Augustine of Hippo · AD 430 My God, I will cry unto You in the daytime, and You will not hear [Psalm 22:2]. My God, I will cry unto You in the prosperous circumstances of this life, that they be not changed; and You will not hear, because I shall cry unto You in the words of my sins.
Thomas Aquinas · AD 1274 "My God." These things are pursued in particular. By day and night we can understand two things. In one way, literally, temporal day and night, and thus "to cry out" means to cry out continually; hence he says, "You will not hear"; as if to say: although I cry out continually, I am nevertheless not heard.
3 But you are holy, O you that inhabit the praises of Israel.
Augustine of Hippo · AD 430 "But You dwell in the holy place, O Thou praise of Israel" [Psalm 22:3]. But You dwell in the holy place, and therefore will not hear the unclean words of sins. The "praise" of him that sees You; not of him who has sought his own praise in tasting of the forbidden fruit, that on the opening of his bodily eyes he should endeavour to hide himself from Your sight.
Thomas Aquinas · AD 1274 "But you." Above, the question of Christ inquiring into the cause of his passion was set forth; here, however, he shows that such a question is reasonable, and that it is reasonable that he was forsaken. And first he says this is wonderful on God's part.
4 Our fathers trusted in you: they trusted, and you did deliver them.
Augustine of Hippo · AD 430 "Our Fathers hoped in You." All the righteous, namely, who sought not their own praise, but Yours. "They hoped in You, and You delivered them" [Psalm 22:4].
Thomas Aquinas · AD 1274 "In you." Here another reason is given, drawn from the ancient custom and experience by which the holy fathers were freed from tribulations when they called upon God -- as is evident from Ex. 14, that they were freed from the persecution of the Egyptians; and concerning Susanna, who was freed from the unjust sentence of the elders, Dan.
5 They cried to you, and were delivered: they trusted in you, and were not confounded.
Augustine of Hippo · AD 430 "They cried unto You, and were saved." They cried unto You, not in the words of sins, from which salvation is far; and therefore were they saved. "They hoped in You, and were not confounded" [Psalm 22:5]. "They hoped in You," and their hope did not deceive them. For they placed it not in themselves.
6 But I am a worm, and no man; a reproach of men, and despised of the people.
Clement of Rome · AD 99 For Christ is of those who are humble-minded, and not of those who exalt themselves over His flock. Our Lord Jesus Christ, the Sceptre of the majesty of God, did not come in the pomp of pride or arrogance, although He might have done so, but in a lowly condition, as the Holy Spirit had declared regarding Him.
Ambrose of Milan · AD 397 He became all these things so that he might dull the sting of our death, that he might take away our state of slavery, that he might wipe away our curses, sins and reproaches.
Thomas Aquinas · AD 1274 "But I." Here he sets forth his passion. And first he proposes the confusion that he suffered. Second, he expounds it, at "All who see me." Third, he assigns its cause, at "For you are." The first part can be read in two ways. In one way, so that first he proposes the likeness of the confusion, and second he expounds the reproach.
7 All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,
Augustine of Hippo · AD 430 "All that saw Me laughed Me to scorn" [Psalm 22:7]. All that saw Me derided Me. "And spoke with the lips, and shook the head." [Matthew 27:39] And they spoke, not with the heart, but with the lips.
Cyril of Alexandria · AD 444 Just as we say that the flesh became [the Word's] very own, in the same way the weakness of that flesh became his very own in an economic appropriation according to the terms of the unification. So, he is "made like his brothers in all things except sin alone." Do not be astonished if we say that he has made the weakness of the flesh his own along with the flesh itself.
8 He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him.
Augustine of Hippo · AD 430 For they shook their head in derision, saying, "He trusted in the Lord let Him deliver Him: let Him save Him, since He desireth Him" (ver. 8). These were their words; but they were spoken "with the lips."
Cassiodorus · AD 585 These words are in fact specifically found in the Gospel, for when Christ was hanging on the cross, the Jews were saying: "He hoped in the Lord: let him deliver him now, if he wants him." O heavenly wholeness!
Thomas Aquinas · AD 1274 "He hoped." He shows what those words were that they spoke to his confusion: because first they reproached him for the hope he had in God; hence he says, "He hoped in the Lord; let him deliver him." Mt.
9 But you are he that took me out of the womb: you did make me hope when I was upon my mother’s breasts.
Augustine of Hippo · AD 430 "Since You are He who drew Me out of the womb" [Psalm 22:9]. Since You are He who drew Me, not only out of that Virgin womb (for this is the law of all men's birth, that they be drawn out of the womb), but also out of the womb of the Jewish nation; by the darkness whereof he is covered, and not yet born into the light of Christ, whosoever places his salvation in the carnal obse…
Thomas Aquinas · AD 1274 "For." Next the cause of the confusion is set forth; and regarding this he does two things. First, he sets forth the cause. Second, he breaks forth into prayer: "Do not depart." The cause of derision is customarily foolishness. Hence worldly people consider good men to be fools, because they do not put their trust in the world: Ps.
10 I was cast upon you from the womb: you are my God from my mother’s belly.
Ambrose of Milan · AD 397 He and the Father are One, and the Father is his Father by possession of the same nature.… Speaking as the Son, he called God his father, and afterward, speaking as man, named him as God. Everywhere, indeed, we have witness in the Scriptures to show that Christ, in naming God as his God, does so as man. "My God, my God, why have you forsaken me?
Augustine of Hippo · AD 430 "I have been strengthened in You from the womb" [Psalm 22:10]. It is the womb of the Synagogue, which did not carry Me, but threw Me out: but I fell not, for Thou heldest me. "From My mother's womb You are My God." From My mother's womb: My mother's womb did not cause that, as a babe, I should be forgetful of You.
Thomas Aquinas · AD 1274 "From the womb." Here the reason for the hope is given: as if to say, I hoped in you because I always had you as God: Ps. 27: "In God my heart has hoped, and I was helped." And therefore he says, "You are my God from my mother's womb," that is, from the time I was made man, because before that the Son of God was not man.
11 Be not far from me; for trouble is near; for there is none to help.
Eusebius of Caesarea · AD 339 It is surely the very climax of affliction to have no helper. For Christ went for the salvation of the souls in hades that had so long awaited his arrival.
Augustine of Hippo · AD 430 "You are My God," "depart not from Me; for trouble is hard at hand" [Psalm 22:11]. You are, therefore, My God, depart not from Me; for trouble is near unto Me; for it is in My body. "For there is none to help." For who helps, if Thou helpest not?
Thomas Aquinas · AD 1274 "For." This, according to Jerome, is the beginning of the following verse; and therefore it can, as was said, be suitably read with the preceding text, and also with what follows. And as Jerome says, it is more suitably read with what follows.
12 Many bulls have surrounded me: strong bulls of Bashan have beset me round.
Augustine of Hippo · AD 430 "Many calves came about Me." The multitude of the wanton populace came about Me. "Fat bulls closed Me in" (ver. 12). And their leaders, glad at My oppression, "closed Me in."
Theodoret of Cyrus · AD 458 The psalm describes in advance the attacks of the chief priests, the scribes and the Pharisees, who in imitation of the audacity of bulls and the frenzy of lions hemmed in Christ the Lord.
Thomas Aquinas · AD 1274 "They have surrounded me." Above the Psalmist, in the person of Christ, showed that his complaint or grievance was reasonable, both on God's part and from the custom or experience of the ancients; here, however, he pursues the order of the passion as regards the affliction of the flesh. And first he introduces the persecutors.
13 They opened their mouths at me, as a ravening and a roaring lion.
Augustine of Hippo · AD 430 "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."
14 I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.
Origen of Alexandria · AD 253 [We know] that even if … all the bones of Christ appear to be scattered in persecutions and afflictions by the plots of those who wage war against the unity of the temple by persecutions, the temple will be raised up and the body will arise on the third day.
Augustine of Hippo · AD 430 "I was poured out like water, and all My bones were scattered" [Psalm 22:14]. "I was poured out like water," when My persecutors fell: and through fear, the stays of My body, that is, the Church, My disciples were scattered from Me.
Thomas Aquinas · AD 1274 "Like." Next he sets forth the effect of the persecution. And first he proposes this effect. Second, he expounds it, at "Scattered." He says therefore: they persecute me and harm me, because as regards bodily health they have entirely prevailed.
15 My strength is dried up like a potsherd; and my tongue clings to my jaws; and you have brought me into the dust of death.
Augustine of Hippo · AD 430 "My strength dried up as a potsherd" [Psalm 22:15]. My strength dried up by My Passion; not as hay, but a potsherd, which is made stronger by fire. "And My tongue cleaved to My jaws." And they, through whom I was soon to speak, kept My precepts in their hearts.
Gregory the Dialogist · AD 604 Concerning which earthen vessel of His body, Wisdom Himself says: "My strength is dried up like a potsherd." For because a potsherd is hardened in fire, His strength dried up like a potsherd, because He strengthened the flesh He had assumed unto the glory of resurrection through the tribulation of His passion.
Thomas Aquinas · AD 1274 "It dried up." Here he shows that whatever was beautiful in Christ vanished. Three things seemed to flourish in Christ before the passion: the working of miracles, the eloquence of his teaching, and the fame and glory of the people. Regarding the first, Jn. 6: "A great multitude was following him, because they saw," etc.
16 For dogs have surrounded me: the assembly of the wicked have enclosed me: they pierced my hands and my feet.
Eusebius of Caesarea · AD 339 The dogs that surrounded him and the council of the wicked were the rulers of the Jews, the scribes and high priests and the Pharisees, who spurred on the whole multitude to demand his blood against themselves and against their own children.
Theodoret of Cyrus · AD 458 After the passion those former "dogs" took on the status of children through faith, whereas those who once had enjoyed the care shown to children received the name of dogs for raging against the Lord.… Blessed Paul cries out about them, "Beware of the dogs, beware of the evildoers. Beware of mutilation."
Thomas Aquinas · AD 1274 "For." Here the manner of the passion is set forth. And first he sets down what happened before the crucifixion. Second, what happened during the crucifixion itself. Third, what happened after the crucifixion. Before the crucifixion two things happened. First, he was captured; and regarding this he says, "Many dogs have surrounded me": Phil.
17 I may count all my bones: they look and stare upon me.
Augustine of Hippo · AD 430 The passion of our Lord signifies our time, the period in which we weep here. Scourges, bonds, insults, spittle, a crown of thorns, wine mixed with gall, vinegar on a sponge, reviling, abuse, finally the cross itself, the sacred limbs hanging on the wood [of the cross]—what do all these sufferings signify for us except the period through which we are passing, the time of sorrow…
Cassiodorus · AD 585 They did not appear to have done something in passing or by chance. Instead, he says that they "looked carefully and stared," and their stony hearts were not softened by miracles.
18 They part my garments among them, and cast lots upon my vesture.
Matthew · AD 60 And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross. And when they were come unto a place called Golgotha, that is to say, a place of a skull, They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.
John Chrysostom · AD 407 The soldiers parted the garments, but not the coat. See the prophecies in every instance fulfilled by their wickednesses; for this also had been predicted of old; yet there were three crucified, but the matters of the prophecies were fulfilled in Him. For why did they not this in the case of the others, but in His case only?
Thomas Aquinas · AD 1274 "But they." Here those things that happened after the passion are set forth; hence he says, "But they watched," gathering for the spectacle in order to mock: Lk. 23: "The soldiers mocking him filled a sponge with vinegar, saying, 'If you are the King of Israel, save yourself,'" etc. "And they looked on," namely to see what would happen to me.
19 But be not you far from me, O LORD: O my strength, haste you to help me.
Augustine of Hippo · AD 430 "But You, O Lord, withhold not Your help far from Me" [Psalm 22:19]. But You, O Lord, raise Me up again, not as the rest of men, at the end of the world, but immediately. "Look to My defence." "Look," that they in no wise hurt Me.
Thomas Aquinas · AD 1274 "But you." Having narrated the passion, here he proceeds to prayer; and regarding this he does two things. First, he asks for divine help. Second, he asks for the fruit of the help granted, at "I will declare your name." Regarding the first, he does two things. First, he asks for divine help in general.
20 Deliver my soul from the sword; my darling from the power of the dog.
Augustine of Hippo · AD 430 "Deliver My soul from the sword." "Deliver My soul" from the tongue of dissension. "And My only One from the hand of the dog" [Psalm 22:20]. And from the power of the people, barking after their custom, deliver My Church.
Thomas Aquinas · AD 1274 "Deliver." Here he explains specifically from what he asks to be defended. And first, against death. Second, against the temptation of death, at "From the hand of the dog." He says therefore, "Look to my defense," and "O God, deliver my soul," which they seek, "from the sword," that is, from the trembling, brandished sword.
21 Save me from the lion’s mouth: for you have heard me from the horns of the wild oxen.
Augustine of Hippo · AD 430 "Save Me from the lion's mouth:" save Me from the mouth of the kingdom of this world: "and my humility from the horns of the unicorns" [Psalm 22:21]. And from the loftiness of the proud, exalting themselves to special pre-eminence, and enduring no partakers, save My humility.
Cosmas Indicopleustes · AD 550 This animal is called the unicorn, but I cannot say that I have seen him. But I have seen four brazen figures of him set up in the four-towered palace of the King of Ethiopia. From these figures I have been able to draw him as you see. They speak of him as a terrible beast and quite invincible, and say that all his strength lies in his horn.
Thomas Aquinas · AD 1274 "Save me." Here he describes them as cruel, under the likeness of a lion, which is a cruel animal; and this refers to Pilate, who wielded the power of a lion, that is, of the emperor, whom the apostle calls a lion: 2 Tim. 4: "I was delivered from the mouth of the lion." Or it refers to the devil: 1 Pet.
22 I will declare your name to my brothers: in the midst of the congregation will I praise you.
Hebrews · AD 69 For unto the angels hath he not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?
Augustine of Hippo · AD 430 "I will declare Your name to My brethren" [Psalm 22:22]. I will declare Your name to the humble, and to My Brethren that love one another as they have been beloved by Me. [John 17:6, 21] "In the midst of the Church will I sing of You." In the midst of the Church will I with rejoicing preach You.
Thomas Aquinas · AD 1274 "I will declare." Next he shows the fruit of divine help. And first he shows this with respect to Christ himself. Second, with respect to others, at "The poor shall eat." Regarding the first, he does two things. First, he proposes a twofold fruit: namely, of preaching and of praise.
23 You that fear the LORD, praise him; all you the seed of Jacob, glorify him; and fear him, all you the seed of Israel.
Augustine of Hippo · AD 430 "You that fear the Lord, praise Him." "You that fear the Lord," seek not your own praise, but "praise Him." "All you seed of Jacob, magnify Him" [Psalm 22:23]. All you seed of him whom the elder shall serve, magnify Him.
Cassiodorus · AD 585 Once the Lord's passion has been related a little more extensively, he moves on to the third section in order that their hearts may not be distraught by a lingering sadness.
Thomas Aquinas · AD 1274 "You who." He treats each in turn. And first the first. Second, the second, at "Before you." In the first he sets forth the entire preaching of the new testament, how the name of the Lord is declared. And first he shows what people are led to in the new testament.
24 For he has not despised nor abhorred the affliction of the afflicted; neither has he hid his face from him; but when he cried to him, he heard.
Augustine of Hippo · AD 430 "Let all the seed of Israel fear Him." Let all who have been born to a new life, and restored to the vision of God "fear Him." "Since He hath not despised, nor disregarded the prayer of the poor man" (ver. 24).
Bede · AD 735 He does not reject or scorn the prayer of the poor when we entreat him for what he himself loves, but he graciously hears; and he will grant us to see his good things in the land of the living, Jesus Christ our Lord, who lives and reigns with the Father in the unity of the Holy Spirit, God throughout all ages of ages.
Thomas Aquinas · AD 1274 "For." Here it is shown what is announced to them, namely the power of Christ, insofar as he speaks in the person of Christ praying. For sometimes one does not wish to hear prayers -- namely, when he does not wish to see the one for whom the request is made, or when he does not wish to see the one asking.
25 My praise shall be of you in the great congregation: I will pay my vows before them that fear him.
Augustine of Hippo · AD 430 He calls, however, "the circumcision of the heart" the will that is pure from all unlawful desire; which comes not from the letter, inculcating and threatening, but from the Spirit, assisting and healing.
Bonaventure · AD 1257 We should speak of the Church of rational men united in harmonious and uniform concelebration of divine praise, according to the Psalm, "with Thee is my praise in a great Church." As a sweet chant results from a great number of voices united in a certain proportion and harmony, so also a spiritual harmony pleasing to the Most High comes forth from the harmony of the love of man…
Thomas Aquinas · AD 1274 "Before you." Above, the Psalmist in the person of Christ promised he would speak of two things: namely, the declaration of the divine name and the praise of God. He has already spoken of the first; here he treats the second, namely divine praise. Regarding this he does two things. First, he shows what the praise of God is like.
26 The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.
Clement of Alexandria · AD 215 To inquire, respecting God, if it tends not to strife but to discovery, is salutary. For it is written in David, "The poor eat and shall be filled; and they shall praise the Lord that seek him. Your heart shall live forever." For they who seek him after the true search, praising the Lord, shall be filled with the gift that comes from God, that is, knowledge.
Cassiodorus · AD 585 Note that he wrote only the word poor to indicate those who despised the enticements of this world with the most lavish contempt; not the rich who are stuffed with the happiness of this world, but the poor, namely, those who hunger for God's kingdom.… The poor praise the Lord, while the rich exalt themselves.
Thomas Aquinas · AD 1274 "The poor shall eat." Here next he sets forth the effect of the passion with respect to others; and first he proposes the various effects of the passion; second, he shows that they pertain to the future, at "It shall be proclaimed." Regarding the first, he does two things. First, he proposes the effects pertaining to the apostles.
27 All the ends of the world shall remember and turn to the LORD: and all the kindreds of the nations shall worship before you.
Augustine of Hippo · AD 430 "All the borders of the earth shall remember themselves, and be turned to the Lord" [Psalm 22:27]. They shall remember themselves: for, by the Gentiles, born in death and bent on outward things, God had been forgotten; and then shall all the borders of the earth be turned to the Lord.
Theodoret of Cyrus · AD 458 Not one nation or even two, but countless numbers of all those in the world will run to him, and will enthusiastically receive the rays of the knowledge of God.
Thomas Aquinas · AD 1274 "They shall remember." Here he sets forth the effects derived to others. And first, commonly to all. Second, regarding the carnal, at "They have eaten." Third, regarding the spiritual, at "And my soul." Now there is a threefold effect. The first is divine knowledge, to which the Gentiles came through the apostles. The second effect is conversion to Christ.
28 For the kingdom is the LORD’s: and he is the governor among the nations.
Eusebius of Caesarea · AD 339 In these words he very aptly proclaims the glorious works after his resurrection, which are fulfilled in the calling of people from all nations and by the election of people from the ends of the earth, the results of which being visible to all eyes afford evidence of the truth of the words of the psalm.
Cassiodorus · AD 585 God will rule over the nations, for the kingdom belongs to the Lord. Kingdoms do not belong to the nations, but to the Lord, who by his own power both changes and retains kings. The one who is known to be the Lord of history must be worshiped everywhere.
Thomas Aquinas · AD 1274 "For." The spiritual power over the whole world belongs to Christ: Dan. 7: "And he gave him power and honor and a kingdom," etc. And not only over the Jews, according to Is. 9: "Upon the throne of David"; but he himself shall have dominion over the nations: Ps. 2: "Ask of me, and I will give you the nations as your inheritance."
29 All they that are fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.
Augustine of Hippo · AD 430 "All the rich of the earth have eaten, and worshipped" [Psalm 22:29]. The rich of the earth too have eaten the Body of their Lord's humiliation, and though they have not, as the poor, been filled even to imitation, yet they have worshipped.
Philoxenus of Mabbug · AD 523 And the nature of the fear of God is that it urgeth us [to do] one thing, and one thing only, for it stirreth us up to do all the commandments, and for this reason the Spirit of God desired to teach us the fear of God by the hand of all the Prophets.
Thomas Aquinas · AD 1274 "They have eaten." Here the effect that followed with respect to the carnal is set forth; and he posits two things. First, he sets forth their good. Second, he sets forth their failing, at "In his sight shall fall" the carnal. And they received a twofold good: namely, participation in the sacrament, and the worship of God in worship.
30 A seed shall serve him; it shall be accounted to the Lord for a generation.
Augustine of Hippo · AD 430 "And My Soul shall live to Him." And My Soul, which in the contempt of this world seems to men as it were to die, shall live, not to itself, but to Him. "And My seed shall serve Him" [Psalm 22:30]. And My deeds, or they who through Me believe in Him, shall serve Him.
Thomas Aquinas · AD 1274 "And my soul." Here the effect with respect to the spiritual is set forth. The soul of Christ comprises those in whom the Holy Spirit rests, namely the spiritual, who relate to God in two ways. First, with respect to the heart, because they live for him, namely for God or for Christ: Gal. 2: "I live," etc. 2 Cor.
31 They shall come, and shall declare his righteousness to a people that shall be born, that he has done this.
Augustine of Hippo · AD 430 "The generation to come shall be declared to the Lord" [Psalm 22:31]. The generation of the New Testament shall be declared to the honour of the Lord. "And the heavens shall declare His righteousness." And the Evangelists shall declare His righteousness. "To a people that shall be born, whom the Lord has made." To a people that shall be born to the Lord through faith.
Cassiodorus · AD 585 The Son of God is the righteousness of the Father. Therefore this righteousness is to be proclaimed to the people who would believe in God, who forsake the death caused by sins and come over to life, who by God's kindness experience such a new birth through faith that they are counted worthy of living forever.
Thomas Aquinas · AD 1274 "It shall be proclaimed." Here he explains when this will happen: not in his own time, but in future times. And he sets forth three things. First, he foretells the preaching of the faith. Second, by whom it must be preached. Third, to whom it is preached. Regarding the first he says, "A generation to come shall be proclaimed to the Lord"; and this can be expounded in two ways.