[86960] "My God." These things are pursued in particular. By day and night we can understand two things. In one way, literally, temporal day and night, and thus "to cry out" means to cry out continually; hence he says, "You will not hear"; as if to say: although I cry out continually, I am nevertheless not heard. Jerome's text has, "and by night, and there is no silence for me," as if I do not cease praying day and night. In another way, by "day" is understood prosperity, and by "night" adversity. And according to Augustine, words that are said for bodily salvation are made "by day" for prosperous things, and "by night," so that adversity might be taken away. Therefore Christ cries out "by day," when he is in prosperity, and is not heard, because he asks that he not perish; and "by night," so that adversity might be removed, and it is not removed. But against this it is said of Christ (Heb. 5) that he was heard, etc. And it must be said that prayer is an act of reason: hence every prayer of Christ proceeding from the judgment of reason was heard. It is otherwise with prayer expressing the weakness of a passible nature and the proper movement of the members, because he himself did not wish it to be heard: Jn. 12: "Now my soul is troubled, and what shall I say, Father?" etc. And why he was not heard in prosperous and adverse things, he shows: "and not to foolishness for me," because this petition does not pertain to the salvation of the new testament, which I intend, which is eternal salvation; but it pertains to the salvation of the old testament. So that you may learn this wisdom, know that temporal salvation does not pertain to the new testament, but to the old. This is the wisdom that is foolishness before men: 1 Cor. 4: "We are fools for Christ's sake": 1 Cor. 1: "Has not God made foolish the wisdom of this world?" etc.
[86961] "But you." Above, the question of Christ inquiring into the cause of his passion was set forth; here, however, he shows that such a question is reasonable, and that it is reasonable that he was forsaken. And first he says this is wonderful on God's part. Second, he shows this from ancient experience, at "In you our fathers hoped." What is said here is referred to the foregoing in three ways, according to three expositions. One is that he is far from temporal salvation, and thus this division was made. Hence that is wonderful on God's part for two reasons. The first is that God dwells in the saints and yet does not defend them: Judg. 6: "If the Lord is with us, why have all these evils overtaken us? Where are his wonders which our fathers told us of?" And therefore he says, "But you dwell in the holy place": Jer. 14: "You are in our midst, O Lord," but he especially dwells in Christ. The other reason is that whatever good we have is entirely for the praise of God. And therefore, if things go well for us, God is better praised by us. And therefore it follows, "the praise of Israel": Jer. 17: "Heal me, O Lord, and I shall be healed; save me, and I shall be saved, for you are my praise." According to another exposition: "Why have you forsaken me?" Namely because the words of my transgressions are far from my salvation, spiritually; but I cry out for temporal salvation. But you, who dwell in the holy place, so as to be the praise of Israel, will not hear, because you do not hear when one does not cry out for spiritual salvation. Or according to the third exposition, so that Christ speaks in the person of the sinner: as if to say, therefore you are far from my salvation, because you do not dwell in sinners, but in the holy place.
[86962] "In you." Here another reason is given, drawn from the ancient custom and experience by which the holy fathers were freed from tribulations when they called upon God -- as is evident from Ex. 14, that they were freed from the persecution of the Egyptians; and concerning Susanna, who was freed from the unjust sentence of the elders, Dan. 13; and Daniel, who was freed from the mouth or the den of lions, Dan. 14. How then have I been forsaken by you and not freed from suffering? He therefore does two things regarding this. First, he makes mention of the evil of bodily affliction. Second, of the evil of confusion. As for deliverance from the first evil, they did two things. First, they hoped in him; hence he says, "In you," not in the world, "our fathers hoped": Is. 26: "You have hoped in the Lord through eternal ages, in the Lord God, mighty forever," etc. "And you delivered them"; and this is the fruit of hope, because "you delivered them." Second, they cried out; hence he says, "To you they cried out," from great affection of heart, "and they were saved": Ps. 119: "To the Lord when I was troubled I cried out," etc. As for the second evil, namely confusion, he says, "In you they hoped, and they were not confounded." But against this: Dan. 3: "There is no confusion for those who trust in you": Rom. 5: "Hope does not confound." It must be said that the fathers pertained to the old testament in which temporal goods were given; and therefore, to show that divine providence also disposes temporal things, he frees them even with temporal deliverance. But Christ promises and bestows spiritual things; and to show that temporal things are to be despised and eternal things hoped for, he did not will temporal deliverance according to reason. And yet some in the new testament were freed by temporal deliverances, and in the old testament some were instructed by spiritual afflictions, to show that God is the author of both testaments.
[86963] "But I." Here he sets forth his passion. And first he proposes the confusion that he suffered. Second, he expounds it, at "All who see me." Third, he assigns its cause, at "For you are." The first part can be read in two ways. In one way, so that first he proposes the likeness of the confusion, and second he expounds the reproach. He says therefore: they were delivered, but I was not freed from confusion; rather I was so vilely trampled upon as if I were a worm and not a man: Job 25: "Man is rottenness, and the son of man a worm": Lam. 3: "I have become a derision to all the people, their song all day long." And he explains how: "a reproach of men, and the outcast of the people": Mt. 27: "Those passing by blasphemed him, 'Ha! You who would destroy the temple.' And those who were crucified reviled him. 'He saved others; he cannot save himself.'" And Jn. 19: "Weaving a crown of thorns," etc. And therefore, "I have become a reproach of men," in their words, as has been said, "and the outcast of the people," because they despised him, and because, having rejected him, they asked for Barabbas, Mt. 27. Lam. 3: "You have made me an outcast in the midst of the peoples." In a second way, so that it pertains to Christ's dignity: for a worm is not generated from intercourse, but from the earth, by the heat of the heavenly sun alone. "For he was like the most tender worm of wood," as it is said in 2 Sam. 23; so Christ was born from the Virgin by the operation of the Holy Spirit alone: Ps. 84: "The Lord will give kindness, and our land will yield its fruit." Therefore he says, "But I am a worm and not a man," that is, not merely a man, but also God. Or otherwise, according to Augustine: by "man" is understood the old man, namely Adam, who was a man in such a way that he was not the son of man. By "worm" is understood Christ, who was a man in such a way that he was the son of man, that is, of the Virgin. Therefore he says, "I am a worm and not a man," that is, not one rejoicing in temporal things, but the son of man rejoicing in spiritual things. "The outcast of the people" -- this remains unchanged. Next he sets forth the derision: and first he shows how it was universal; second, how it was manifold. That it was universal he shows when he says, "All who see me have derided me": Jer. 20: "All day long everyone mocked me," because both the people and the rulers did so. And this distribution, "all," is understood of the entire people, namely the wicked. That the mockery was manifold he shows: because it was in words; hence he says that "they spoke with their lips": Mt. 27: "Those passing by blasphemed him": Is. 57: "Whom have you mocked? Against whom have you opened your mouth wide and stuck out your tongue?": Wis. 2: "If he is truly the Son of God, he will receive him." Likewise in deeds: "And they shook their heads": Mt. 27: "Shaking their heads" (namely in derision) "saying, 'He saved others,'" etc.
[86964] "He hoped." He shows what those words were that they spoke to his confusion: because first they reproached him for the hope he had in God; hence he says, "He hoped in the Lord; let him deliver him." Mt. 27: "He trusts in God; let him deliver him if he wants him." As if to say: if he had hoped in the Lord, he would have freed him, because it was said immediately above that "in you our fathers hoped, and you delivered them." But they are deceived, because it is not understood of temporal salvation or deliverance. Second, they reproach Christ that he is not acceptable to God; hence he says, "Let him save him, since he delights in him": Wis. 2: "He calls himself the Son of God."
[86965] "For." Next the cause of the confusion is set forth; and regarding this he does two things. First, he sets forth the cause. Second, he breaks forth into prayer: "Do not depart." The cause of derision is customarily foolishness. Hence worldly people consider good men to be fools, because they do not put their trust in the world: Ps. 13: "You have confounded the counsel of the poor man, because the Lord is his hope." Regarding this cause he does two things. First, he sets forth the divine benefit that moves one to hope. Second, the hope itself, at "My hope." As if to say: they deride me because my hope is in you; and therefore he says, "For you are the one who drew me forth from my mother's womb." Here he first sets forth what pertains to the head. Whatever things are born naturally and universally from a mother's womb are produced by divine power, and God is the cause of all things: Gal. 1: "He who set me apart from my mother's womb and called me through his grace." But he says that Christ was singularly drawn forth from the mother's womb, because he was miraculously conceived and born without seed, with his mother's integrity preserved. This is the benefit, and from this follows hope. And regarding this he sets forth three things. First, the hope itself. Second, its perfection. Third, its reason. He says therefore, "My hope from my mother's breasts," that is, you are my hope from the time I became man and nursed at my mother's breasts, because when he was the Word with God, it was not fitting for him to hope: Ps. 70: "My hope from my youth." But against this: Christ from the instant of his conception had the use of free will; therefore from that time he hoped. The response is that the breasts, that is, the milk of the breasts, were prepared at the same time that he was conceived; hence the breasts refer to the conception itself. "Upon you I was cast from the womb." Against this: if after he came forth from the womb he was cast upon God, then before he left the womb he was not cast upon God. It must be said that one is "cast upon" another who does not rely on himself but depends on the other: 1 Pet. 5: "Casting all your cares upon him." Hence, "I was cast from the womb," because I rely on you alone. And thus the perfection of hope is described.
[86966] "From the womb." Here the reason for the hope is given: as if to say, I hoped in you because I always had you as God: Ps. 27: "In God my heart has hoped, and I was helped." And therefore he says, "You are my God from my mother's womb," that is, from the time I was made man, because before that the Son of God was not man. But if this is expounded of the members of Christ, the casting or drawing forth is from one thing to another according to the flesh; Christ, however, always tended toward God. But he speaks of the members, who according to the flesh are always in the fleshly womb, namely in worldly desires; but through God they are drawn out from such desires and cast upon God, so that they hope for and seek nothing but God. Next he concludes with a prayer, saying, "Do not depart from me," namely in defending me, whether in me or in my members, as regards spiritual things. As if to say: you have forsaken me by exposing me to bodily suffering. Do not withdraw from me by withdrawing your spiritual aid from me.
[86967] "For." This, according to Jerome, is the beginning of the following verse; and therefore it can, as was said, be suitably read with the preceding text, and also with what follows. And as Jerome says, it is more suitably read with what follows. For the Psalm, expounding the passion in the person of the Lord, first sets forth a prayer, and then follows the order of the passion, at "They have surrounded me," etc. Regarding the first, he does two things. First, he proposes the prayer. Second, he shows the necessity of praying: "For tribulation." He says therefore, "You are my God from my mother's womb," and therefore I pray, "Do not depart from me, for tribulation is near." For these things are to be understood as Christ speaking in the person of his members, that he would not abandon them in tribulations: 1 Cor. 10: "God is faithful, who will not allow you to be tempted beyond what you are able." Ps. 70: "Do not forsake me, for my enemies have spoken against me, and those who watched for my life took counsel together." He does not, however, say this for himself. Now the necessity is twofold: the tribulation that threatens, and the help that is lacking. Hence he says, "Tribulation is near," namely in time: Mt. 26: "Behold, the hour draws near, and the Son of Man will be handed over," etc. But an objection is raised: since these words belong to Christ already on the cross, how does he say, "For tribulation is near," etc.? We can say that David changes the tenses. Augustine solves it differently. Tribulation is sometimes near, sometimes remote. The sense of pain is in the soul: what is near to the soul is the body; what is remote is exterior goods. When therefore the affliction is in exterior things, the tribulation is not near; but when it is in one's own body, then it is near and close, and it is impossible that a person not feel it. Now Christ was afflicted in his own body: Ps. 114: "I found tribulation and sorrow." Likewise, help is lacking: "For there is no one to help." And therefore one must persist in prayer: Is. 63: "I looked about, and there was no helper; I searched, and there was no one to assist," because even the apostles, having left him, fled.
[86968] "They have surrounded me." Above the Psalmist, in the person of Christ, showed that his complaint or grievance was reasonable, both on God's part and from the custom or experience of the ancients; here, however, he pursues the order of the passion as regards the affliction of the flesh. And first he introduces the persecutors. Second, the effect of the persecution, at "Like water." Third, the manner of the persecution, at "Dogs have surrounded me." First, therefore, the persecutors are introduced as attacking by deed: some of them are lesser, such as the common people and the servants; and regarding these he says, "Many young bulls have surrounded me": Eccl. 1: "The number of fools is infinite." "They have surrounded me," because they attacked from every side: Ps. 117: "They surrounded me like bees," etc. Some are greater; hence he says, "Fat bulls have besieged me": Sir. 6: "Do not exalt yourself in your thinking, like a bull which, from its fatness and strength, is not pressed by the yoke, and greatly breeds and is proud." It is said that the bull is a melancholic animal, and for this reason it retains anger for a long time. And just as the lesser ones have boldness on account of their multitude, so the greater ones on account of their riches. And therefore he says "fat": Job 15: "He is armed with a fat neck." "They besieged me": Job 19: "They besieged my tent round about." Next he introduces the persecutors rising up with their mouths; hence he says, "They opened their mouth against me." And indeed in manifold ways, by tempting him: Mt. 22: "Why do you tempt me, hypocrites?" By accusing, by envying, by demanding his death, saying, "Crucify him": Lam. 3: "My enemies opened their mouth against me." Then he adds a simile: "Like a lion seizing and roaring," to whom they are compared on account of their cruelty: Jer. 12: "My heritage has become to me like a lion in the forest; it has raised its voice against me." For it is the nature of the lion to roar after seizing its prey: Am. 3: "Will the young lion give voice from its den unless it has caught something?" And he says "seizing" by lying in ambush, and "roaring" by openly seeking his death: Ezek. 22: "Like a roaring lion seizing prey, they devoured souls."
[86969] "Like." Next he sets forth the effect of the persecution. And first he proposes this effect. Second, he expounds it, at "Scattered." He says therefore: they persecute me and harm me, because as regards bodily health they have entirely prevailed. And therefore he says, "I am poured out like water." If oil is poured out, something remains in the vessel; if wine is poured out, at least the scent remains in the vessel; but of water nothing remains. As if to say: I am entirely poured out, according to their opinion: 2 Sam. 14: "We are like waters spilled out, which do not return upon the earth." Water is easily poured out and cast away; so I was poured out. Just as the Jews not only tried to destroy him from the earth, but also wanted to destroy his fame. Or Christ is likened to water because water washes; so the passion of Christ washes away all sins and all filth: Rev. 1: "He loved us and washed us from our sins in his blood." Likewise water irrigates and makes fruitful; so the passion of Christ: Sir. 24: "I said, I will water my garden," etc. And it bears the fruit of eternal life: Sir. 24: "My flowers" (that is, of my passion) "are the fruit of honor and uprightness." Likewise it makes the way slippery; so the passion of Christ disposes the Jews to fall: 1 Cor. 1: "We preach Christ crucified, a stumbling block to the Jews, and foolishness to the Gentiles; but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God." Next he expounds this effect, and therefore he says, "Scattered are," etc. As if to say: whatever seemed strong in me has been dissolved; whatever was beautiful has withered. And therefore he says, "Scattered," etc. In a person there is a twofold strength. One is bodily strength, and this consists in the bones and sinews; and regarding this he says, "All my bones are scattered." As if to say: all my bodily strength has failed. Yet of Christ it is said spiritually: for the apostles, who are the bones of Christ, were scattered: Zech. 13: "I will strike the shepherd, and the sheep of the flock will be scattered." The other is the strength of the soul, which consists in the heart; hence he says, "My heart has become like melting wax." Augustine asks how this can be true of Christ as head, because this seems to come from excessive fear, which must not be said of Christ -- because even though there was natural fear in him, it was not so great that his heart would melt. And so it is understood of Christ not in himself, but with respect to his members, who are indeed the heart of Christ, whom he especially loves: Phil. 1: "Because I hold you in my heart." And it follows, "God is my witness, how I long for you all in the heart of Jesus Christ." These were the apostles, who were bones for sustaining the weak in the Church, just as bones sustain the flesh: Rom. 15: "We who are stronger ought to bear the weakness of the infirm." And their hearts were like melting wax. First by an evil melting through fear, as in the flight of the disciples: Mt. 26: "Then all of them, leaving him, fled." And in the denial of Peter: Lk. 22: "But he denied it, saying, 'Man, I do not know what you are saying.'" Second by a good melting, as in the conversion of the disciples, as is evident in Peter and Andrew. Or it must be said that melting is also characteristic of love. Song 5: "My soul melted." A thing before it melts is hard and contained within itself; if it melts, it spreads out and tends from itself toward something else. Fear also sometimes hardens, namely when it is not great; and so it is also with love, because when love comes upon one, then the person tends toward another thing who before was contained in himself. And regarding this melting, it can be expounded even of Christ as head: for this melting is both from the Holy Spirit and is in the midst of the belly, that is, of the affections. Or by the heart of Christ is understood Sacred Scripture, which manifests the heart of Christ. This, however, was closed before the passion, because it was obscure; but it was opened after the passion, because those who now understand it consider and discern how the prophecies are to be expounded.
[86970] "It dried up." Here he shows that whatever was beautiful in Christ vanished. Three things seemed to flourish in Christ before the passion: the working of miracles, the eloquence of his teaching, and the fame and glory of the people. Regarding the first, Jn. 6: "A great multitude was following him, because they saw," etc. And this power dried up in the passion, according to their opinion; hence they cried out, "He saved others," etc. "It dried up," that is, it became worthless, "like," etc. Or a potsherd, when it dries, hardens: so in the passion the power of Christ was hardened to endure: Sir. 27: "The kiln tests the potter's vessels, and the trial of tribulation tests the just." Regarding the second, Mt. 7: "He was teaching them as one having authority"; but in the passion, "My tongue clung to my jaws," on account of his silence: Ezek. 3: "I will make your tongue cling to your palate, and you will be mute." And this happened in the passion, because he did not answer Herod: Lk. 23: "Herod questioned him at great length. But he made no answer." Regarding the third, Mt. 21: "A very great crowd spread their garments on the road. And others cut branches from the trees," etc. Then was fulfilled what David had prophesied of Christ, saying (Ps. 117), "O Lord, save me; O Lord, grant prosperity. Blessed is he who comes in the name of the Lord; the Lord is God, and he has given us light." But in the passion he became worthless; hence he says, "And you have brought me down to the dust of death," that is, you have caused me to suffer a vile death: Wis. 2: "Let us condemn him to a most shameful death." Or if it is referred to the members: "You have brought me down to the dust of death," that is, my members, which are reduced to ashes, but not the body of Christ himself. Or "to the dust," etc., that is, "You have given me into the power of the Jews, who are like dust," etc.
[86971] "For." Here the manner of the passion is set forth. And first he sets down what happened before the crucifixion. Second, what happened during the crucifixion itself. Third, what happened after the crucifixion. Before the crucifixion two things happened. First, he was captured; and regarding this he says, "Many dogs have surrounded me": Phil. 3: "Beware of dogs, beware of evil workers": Is. 56: "Most shameless dogs, they never have enough." Second, how he was mocked; hence he says, "The council of the wicked has besieged me." Next he sets forth what happened during the crucifixion itself. And first, regarding the nailing: "They have pierced my hands and my feet," fastening them to the wood with large nails: Zech. 13: "What are these wounds in the midst of your hands?" Likewise, regarding the stretching out, he says, "They have numbered all my bones," that is, they have made them able to be counted.
[86972] "But they." Here those things that happened after the passion are set forth; hence he says, "But they watched," gathering for the spectacle in order to mock: Lk. 23: "The soldiers mocking him filled a sponge with vinegar, saying, 'If you are the King of Israel, save yourself,'" etc. "And they looked on," namely to see what would happen to me. "They divided my garments among themselves," which were several and divisible; "and for my tunic," namely the seamless one, "they cast lots." And they did this either out of greed or as a kind of mockery. By these divided garments are signified the sacraments of the Church; but by the tunic that is not divided is signified the unity of the Church, which everyone believes himself to have, but which only one possesses, because the unity of the Church is singular: Song 6: "One is my dove, my perfect one."
[86973] "But you." Having narrated the passion, here he proceeds to prayer; and regarding this he does two things. First, he asks for divine help. Second, he asks for the fruit of the help granted, at "I will declare your name." Regarding the first, he does two things. First, he asks for divine help in general. Second, specifically for himself, at "Deliver from the sword." Regarding the first, he does two things. First, he asks for swiftness of aid. Second, the necessity of aid. He says therefore, regarding the first: they did these things -- they pierced my hands and my feet, etc. -- "but you, O Lord, do not remove your help far from me," that is, do not delay in granting me, the man Christ, the aid of your divinity. As if to say: it happened, because he was freed from death through the glory of the resurrection, which was not far off, because after three days he rose again. And Christ rising was: 1 Cor. 15: "Christ rising from the dead, the firstfruits of those who have fallen asleep": Ps. 56: "I will arise at dawn." "Look to my defense": as if to say, your help is necessary for me for this, namely for my defense. "Under the shadow of your wings protect me," etc. "Defend me," namely against those persecuting unto death, and against the demons, lest they detain me in Limbo. Thus he asked that his body not be dissolved into ashes and that his soul not be held in hell: Acts 2: "Having loosed the pangs of hell, inasmuch as it was impossible for him to be held by it": Ps. 37: "Do not forsake me," etc.
[86974] "Deliver." Here he explains specifically from what he asks to be defended. And first, against death. Second, against the temptation of death, at "From the hand of the dog." He says therefore, "Look to my defense," and "O God, deliver my soul," which they seek, "from the sword," that is, from the trembling, brandished sword. But against this: Christ was not killed by a sword but by a lance; and the lance also struck him after death. But it must be said that the sword by its sharpness divides: Heb. 4: "Sharper than any two-edged sword, and penetrating even to the division." And therefore, because death divides the soul from the body, and the father from the son and vice versa, and brother from brother, it is called a sword: Zech. 13: "Sword" -- that is, death -- "arise against my shepherd." And from this he is delivered in the resurrection. Or the sword is the tongue of adversaries: Ps. 56: "Their tongue is a sharp sword." Or here Christ speaks for his members, many of whom were killed by the sword: Acts 12: "He killed James the brother of John with the sword." "And from the hand of the dog." Here he prays against temptations; and he describes them in three ways as irrational, and he does this under the likeness of a dog, which barks before it perceives against whom it should bark, on account of its sudden anger. So the Jews, before they knew why they should bark against Christ, were crying out: Phil. 3: "Beware of dogs, beware of evil workers"; and above, "Many dogs have surrounded me." This pertains especially against the Jews, who, barking against Christ, cried out, "Crucify, crucify." Lk. 23.
[86975] "Save me." Here he describes them as cruel, under the likeness of a lion, which is a cruel animal; and this refers to Pilate, who wielded the power of a lion, that is, of the emperor, whom the apostle calls a lion: 2 Tim. 4: "I was delivered from the mouth of the lion." Or it refers to the devil: 1 Pet. 5: "Like a roaring lion, he goes about seeking whom he may devour." "And my lowliness from the horns of the unicorns." Here he describes them as proud; and it refers to the chief priests and scribes, who are compared to the unicorn, which signifies pride. And this is indicated by the fact that it has one horn on its head, and is of such pride that it in no way endures subjection, but immediately dies when captured: Job 39: "Will the rhinoceros, that is, the unicorn, be willing to serve you, or will it remain?" etc. And by this are signified the rulers of the Jews, who uniquely gloried in their knowledge of God. And whoever uniquely exalts himself is like the Pharisee: Lk. 18: "I am not like other men": Ps. 74: "Do not lift your horn on high."
[86976] "I will declare." Next he shows the fruit of divine help. And first he shows this with respect to Christ himself. Second, with respect to others, at "The poor shall eat." Regarding the first, he does two things. First, he proposes a twofold fruit: namely, of preaching and of praise. Second, he explains each, at "You who fear." Regarding the first, he sets forth a twofold fruit of the deliverance of Christ. The first fruit of Christ was preaching throughout the entire world. He says therefore, "Save me from the mouth of the lion," etc., because having been saved and freed from their jaws, "I will declare your name to my brothers," that is, to the apostles; and this he did after the resurrection. Now the apostles are his brothers, both through the nature he assumed and through the grace of their calling to the apostolate: Rom. 8: "Those whom he foreknew he also predestined to be conformed to the image of his Son (...) and those whom he predestined, he also called." But did he not declare the name of God before the passion? Since he himself says, Jn. 17: "Father, I have manifested your name to men," etc. It must be said that he did, but more fully after the passion and resurrection. First indeed he declared it to the disciples by his own mouth, when he opened their understanding to comprehend the Scriptures, Lk. 24. Second, by giving them the Spirit, the Paraclete: Jn. 16: "When the Paraclete comes, that Spirit of truth, he will teach you all truth." And Jn. 14: "When the Paraclete comes, whom the Father will send, he will teach you all things." But he will declare it most fully when he manifests his divinity in the judgment: Jn. 14: "I will manifest myself to him": Lk. 21: "Then they will see the Son of Man coming with great power and majesty." For then in the Son they will know the Father: Jn. 14: "On that day you will know that I am in the Father, and the Father in me, and I in you." And this belongs to the Son alone, as he himself says, Mt. 11: "No one knows the Father except the Son." The second fruit of the deliverance of Christ was divine praise; hence he says, "In the midst of the Church I will praise you": Is. 42: "His praise from the ends of the earth." But he says, "In the midst of the Church," which Augustine expounds thus, speaking first in this way: We say that something is "in the midst" which is in the open. In the old testament God was praised in secret, that is, in mysteries; but in the new he is praised in public, because in naked truth: 2 Cor. 3: "We, with unveiled face, beholding the glory of the Lord, through the removal of veils." Sometimes we say that something is "in the midst" which is most intimate. The most intimate in the Church are the perfect men, who especially praise God in their hearts. "In the midst of the Church I will praise you," that is, in the doctors and perfect men.
[86977] "You who." He treats each in turn. And first the first. Second, the second, at "Before you." In the first he sets forth the entire preaching of the new testament, how the name of the Lord is declared. And first he shows what people are led to in the new testament. Second, what is declared to them, at "For he has not despised." People are led to three things in the new testament: namely, to confession of the mouth, to seeking the glory of God, and to fearing God. Regarding the first he says, "You who fear God, praise him." Now there is a twofold fear: one filial, which fears to offend God and fears to be separated from him and shows him reverence, and this comes from charity. The other is servile fear, which fears punishment alone, and this does not come from charity: 1 Jn. 4: "Charity casts out fear." The old law was a law of fear; but the new is a law of love. You therefore who fear the Lord, that is, who fulfill the law out of fear, praise him, because no one praises what he does not love; as if to say, confess him out of love: Ps. 116: "Praise the Lord," etc. Regarding the second he says, "All the seed of Jacob, magnify him": 1 Cor. 10: "Whether you eat or drink or do anything else, do all things for the glory of God." And he says "all the seed of Jacob," etc., because to the children of Jacob, that is, to the Jews, the law of the old testament was given, in which human glory is promised; but in the new testament the glory of God is promised. And he says "all," to include the children of the promise who are counted as the seed, as is said in Gal. 3, namely the Gentiles. Regarding the third he says, "Let all the seed of Israel fear him," with the fear of reverence that is joined with love: Deut. 10: "And now, Israel, what does the Lord your God ask of you, except that you fear him and walk in his ways?" Israel is the same as Jacob.
[86978] "For." Here it is shown what is announced to them, namely the power of Christ, insofar as he speaks in the person of Christ praying. For sometimes one does not wish to hear prayers -- namely, when he does not wish to see the one for whom the request is made, or when he does not wish to see the one asking. Sometimes, even if he wishes to see the one asking, he nevertheless does not wish to hear the petition. And he excludes the first when he says, "He has not despised," as if by neglecting, "nor has he scorned the supplication of the poor," that is, of the humble one who has no hope in temporal things, that is, of Christ. The second he shows: "Nor has he turned his face from me," as if not accepting me: Ps. 68: "Do not turn your face from your servant," etc. The third, when he says, "And when I cried to him, he heard me," because the judge granted what I asked for myself and for my own: Jn. 16: "If you ask the Father anything in my name, he will give it to you": Jon. 2: "I cried out, and you heard my voice." And note that before the passion he says he suffered three things. For he says he was despised, "I am a worm," etc. Forsaken, "Why have you forsaken me?" Likewise he says he was not heard, "I will cry out by day and you will not hear." And why? Because at that time he was saying "words of transgressions," that is, pertaining to the weakness of the flesh, according to which temporal things are rather sought. But now, because through the resurrection he brought human nature to the point of seeking spiritual things, he says the contrary. Because above he said, "I am a worm," etc., here he says, "He has not despised me," etc. Above he said, "You have forsaken me"; here he says, "Nor has he turned his face from me." Above he said, "I will cry out by day"; here he says, "When I cried to him, he heard me."
[86979] "Before you." Above, the Psalmist in the person of Christ promised he would speak of two things: namely, the declaration of the divine name and the praise of God. He has already spoken of the first; here he treats the second, namely divine praise. Regarding this he does two things. First, he shows what the praise of God is like. Second, how he joins works to praise, at "My vows," etc. He says therefore, regarding the first, "Before you is my praise." And this can be understood in two ways. In one way thus: my praise, by which I am praised, is before you, not before men, from whom I do not have praise, but from you: 2 Cor. 10: "Not the one who commends himself is approved, but the one whom God commends." In another way thus: my praise, by which I praise you, is before you, not in the eyes of men: Sir. 47: "With his whole heart he praised God and loved the Lord." And this, "in the great Church," gathered together by me and in my name. Great in its extent: Is. 54: "Enlarge the place of your tent, and let the curtains of your tabernacles be stretched out." Great in power: Mt. 16: "Upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give you the keys of the kingdom of heaven; and whatever you loose," etc. In dignity: Rev. 21: "The kings of the earth shall bring their glory and honor into it." Here he shows how he joins works to praise. The vow of Christ was to give himself for the salvation of the faithful, for he himself vowed this insofar as he was man: Ps. 39: "That I might do your will, O my God, I desired." Which will of God is our sanctification: Jn. 6: "I came down from heaven not to do my own will, but the will of him who sent me." These vows Christ fulfilled by giving himself to the passion, and again when he gave his body as food for the faithful; hence he says, "My vows," that is, sacrifices, "I will pay," on the altar of the cross and in the sacrifice of the faithful; and I will do this "in the sight of those who fear him": Sir. 3: "He who fears the Lord honors his parents."
[86980] "The poor shall eat." Here next he sets forth the effect of the passion with respect to others; and first he proposes the various effects of the passion; second, he shows that they pertain to the future, at "It shall be proclaimed." Regarding the first, he does two things. First, he proposes the effects pertaining to the apostles. Second, he presents such effects as derived through the apostles to others, at "They shall remember." To the apostles pertains the ministry of the Lord's sacrament, which is designated when he says, "The poor shall eat," that is, the humble and those who despise the things of the world: Mt. 5: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." They shall eat the sacrifice, that is, the sacrament of the body and blood, both sacramentally and spiritually. And from this follows a threefold effect: spiritual, namely satiety, praise, and life. Regarding the first he says, "And they shall be satisfied," because their desire will rest in the fullness of graces that are acquired through this sacrament: Ps. 62: "Let my soul be filled as with marrow and fatness." Regarding the second he says, "And they shall praise the Lord who seek him." Nor is this surprising, because praise follows from joy: Is. 51: "They shall come to Zion with praise, and everlasting joy shall be upon their heads." Now the satiety of desire causes delight: Is. 55: "Your soul shall delight in richness," that is, in spiritual fatness: Ps. 41: "With the voice of exultation and confession, the sound of one feasting." But not just anyone praises God, but "those who seek him," that is, who seek nothing else but Christ or God: Is. 55: "Seek God while he may be found; call upon him while he is near." Regarding the third he says, "Their hearts shall live," etc. Jn. 6: "If anyone eats of this bread, he shall live forever." And therefore he says, "shall live"; as if to say: although they may die in body by imitating the passion of the Lord, yet they shall live in heart: Ps. 68: "Seek the Lord, and your soul shall live."
[86981] "They shall remember." Here he sets forth the effects derived to others. And first, commonly to all. Second, regarding the carnal, at "They have eaten." Third, regarding the spiritual, at "And my soul." Now there is a threefold effect. The first is divine knowledge, to which the Gentiles came through the apostles. The second effect is conversion to Christ. The third effect is manifested through the perfection of works. Regarding the first he says, "They shall remember." In human beings a certain knowledge of God is naturally implanted; but they forget the Lord through sin: Deut. 32: "You have forgotten the Lord your creator." Now the Gentiles had had some knowledge of God, but they had forgotten it on account of sins; but through the apostles they were brought back to remembrance of their natural knowledge: Jer. 51: "Remember the Lord from afar." Regarding the second he says, "And they shall turn to the Lord," namely through love. And this was done not only by the Jews, but by "all the ends of the earth": Is. 21: "If you seek, seek; be converted and come." And these two effects also pertain to the sacrament of the altar, which is a certain memorial of the Lord's passion, as is said in 1 Cor. 11. Therefore he says, "They shall remember," because the conversion of the soul to God is an effect of the sacrament of the altar: Ps. 22: "He led me to the water of refreshment." Worshipping him not in ceremonies, but "in his sight," that is, with spiritual worship: Jn. 4: "True worshippers will worship the Father in spirit and in truth." "And all the families of the nations": Zeph. 2: "Men shall worship him, each from his own place, all the islands of the nations"; as if it were to be understood that the Gentiles worshipped the God of Israel. And just as proselytes, going to dwell with the Jews, left their own place.
[86982] "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."
[86983] "They have eaten." Here the effect that followed with respect to the carnal is set forth; and he posits two things. First, he sets forth their good. Second, he sets forth their failing, at "In his sight shall fall" the carnal. And they received a twofold good: namely, participation in the sacrament, and the worship of God in worship. Regarding the first he says, "They have eaten," though unworthily, because they are carnal: 1 Cor. 15: "Flesh and blood cannot possess the kingdom of God." Of the good he said above that they shall be satisfied and shall praise the Lord and shall live, because they venerate the sacrament through the faith they have. But these, because they are "the fat of the earth," that is, fixed on earthly things, that is, not raised up to spiritual things, "shall fall in his sight," namely of God: Jer. 31: "I will fill the souls of the priests with fatness, and my people shall be filled with my good things." These are designated by the fat cows, Am. 4. Deut. 32: "The beloved grew fat and kicked." For "he who eats and drinks unworthily, eats and drinks judgment on himself," as is said in 1 Cor. 11. And he rightly says, "All who descend," that is, if any sink down in affection to earthly things, because even if they seem to stand in the sight of men, yet in the sight of God they fall: Is. 8: "Many of them shall stumble and fall." Or, "They shall fall in his sight," that is, even his enemies shall be prostrate before him, "all who descend into the earth," that is, into the corruption of sin: Phil. 2: "At the name of Jesus every knee shall bow."
[86984] "And my soul." Here the effect with respect to the spiritual is set forth. The soul of Christ comprises those in whom the Holy Spirit rests, namely the spiritual, who relate to God in two ways. First, with respect to the heart, because they live for him, namely for God or for Christ: Gal. 2: "I live," etc. 2 Cor. 5: "Those who live should no longer live for themselves, but for him who died for them." Second, with respect to works: "And my seed." The good seed are the children of the kingdom. As if to say: the children of the kingdom, whom I sowed, served God alone, because all the works they did, they directed to his glory.