Psalm 21 — O God, my God, look upon me

^21:1^ Unto the end, for the victor according to the assumption, a psalm for David. ^21:2^ O God my God, look upon me. Why have you forsaken me? Far from my salvation are the words of my sins.

^21:3^ O my God, I shall cry by day and you will not hear, and by night and it shall not be reputed as folly in me.

^21:4^ But you dwell in the holy place, the praise of Israel.

^21:5^ In you have our fathers hoped. They have hoped, and you have delivered them. ^21:6^ They cried to you, and they were saved; they trusted in you, and were not confounded.

^21:7^ But I am a worm, and no man: the reproach of men, and the outcast of the people. ^21:8^ All those who saw me have laughed me to scorn; they have spoken with the lips, and wagged the head.

^21:9^ “He hoped in the Lord, let him deliver him. Let him save him, seeing he delights in him.”

^21:10^ For you are he who has drawn me out of the womb: my hope from the breasts of my mother. ^21:11a^ I was cast upon you from the womb.

^21:11b^ From my mother’s womb you are my God. ^21:12a^ Depart not from me.

^21:12b^ For tribulation is very near; for there is none to help me.

^21:13^ Many calves have surrounded me; fat bulls have besieged me. ^21:14^ They have opened their mouths against me, as a lion ravening and roaring.

^21:15^ I am poured out like water, and all my bones are scattered. My heart is become like wax melting in the midst of my bowels.

^21:16^ My strength is dried up like a potsherd, and my tongue has cleaved to my jaws, and you have brought me down into the dust of death.

^21:17^ For many dogs have encompassed me; the council of the malignant has besieged me. They have dug my hands and feet. ^21:18a^ They have numbered all my bones.

^21:18b^ And they have looked and stared upon me. ^21:19^ They parted my garments among them; and upon my vesture they cast lots.

^21:20^ But you, O Lord, remove not your help to a distance from me; look towards my defense.

^21:21^ Deliver, O God, my soul from the sword, my only one from the hand of the dog.

^21:22^ Save me from the lion’s mouth and my lowness from the horns of the unicorns.

^21:23^ I will declare your name to my brethren: in the midst of the church I will praise you.

^21:24^ You who fear the Lord, praise him; all you seed of Jacob, glorify him. ^21:25a^ Let all the seed of Israel fear him

^21:25b^ because he has not slighted nor despised the supplication of the poor man. Neither has he turned away his face from me, and when I cried to him he heard me.

^21:26^ With you is my praise in a great church. I will pay my vows in the sight of those who fear him.

^21:27^ The poor shall eat and shall be filled, and they shall praise the Lord who seek him; their hearts shall live forever and ever.

^21:28^ All the ends of the earth shall remember, and shall be returned to the Lord, and all the kindreds of the gentiles shall adore in his sight.

^21:29^ For the kingdom is the Lord’s, and he shall have dominion over the nations.

^21:30^ All the fat ones of the earth have eaten and have adored, all those who go down to the earth shall fall before him.

^21:31^ And to him my soul shall live and my seed shall serve him.

^21:32^ There shall be declared to the Lord a generation to come, and the heavens shall show forth his justice to a people that shall be born, which the Lord has made.

176. In the previous psalms, the tribulations which David endured from his son and from Saul seemed to be treated; now here in the third set of ten is treated the persecution which he suffered from the whole people who cast him out at the command of Saul.

Therefore, this psalm is divided into three parts.

In the first, he narrates his tribulation.

In the second, a prayer is poured out to God for deliverance.

In the third, thanksgiving is given.

The second begins at Psalm 24: to you, O Lord, I have lifted up.

The third begins at bring to the Lord (Ps 28:1).

He makes two points about his tribulation.

First, he describes the tribulation;

second, he shows how he is helped by God the tribulation: the Lord rules me (Ps 22:1).

As was said above, just as in the other prophets, so certain things present then are treated here insofar as they are figures of Christ, and some are treated which belong to prophecy itself. And so, sometimes certain things which refer to Christ are mentioned which surpass, as it were, the scope of the history. And among these particularly is found this psalm which treats the Passion of Christ, which is its literal sense. This is why he spoke this psalm in particular during his Passion when he cried out, Eli Eli lama sabachthani, which is the same as, My God, my God, why have you forsaken me? (Matt 27:46), which begins this psalm. And so, although this psalm is spoken figuratively about David, nevertheless it is particularly referred to Christ according to the literal sense. And at the Synod of Toledo, Theodore of Mopsuestia, who explained this as being about David in the literal sense, was condemned, both for this and many other things, and so it must be explained as 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 treat the Passion of Christ in detail, of which this psalm is the foremost. The others touch upon the Passion of Christ more briefly.

The second is judge, O Lord, those who wrong me (Ps 34:1).

The third is hear, O God, my prayer, and despise not my supplication (Ps 54:2).

The fourth is save me, O God, for the waters have come in (Ps 68:2).

The fifth is O God, be not silent in my praise (Ps 108:2).

And this is because of the five wounds of Christ or because of the five sheddings of his blood. And they all progress in the same way, beginning with groaning and ending with the salvation of the people, since the salvation of all men was accomplished by the Passion.

The title of Jerome 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 principally treated.

Second, his Resurrection is treated, since through it understanding of the Passion is given, and the Passion is ordered to the Resurrection, just as if I were to say, “He has been freed,” it would show that he had 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; hence it is for the deer, that is, for human nature, or, for the morning stag, that is, Christ. I will arise early (Ps 107:3).

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

This applies better to Christ, since by the stag can be understood the human nature in Christ, since a stag moves through the thorns without tearing its feet, just as Christ moved through this present life without any pollution. 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 put down.

Second, an explanation of the lamentation is given, at far from my salvation.

Third, the reason for lamentation is put down, 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 has 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 certitude. For that you did see the second time a dream pertaining to the same thing is a token of the certainty (Gen 41:32). Look upon me, that is, have mercy on me. Look upon me, and have mercy on me for I am alone (Ps 24:16).

Why have you forsaken me? These were the words of Christ on the Cross. Now, from these words Arius took occasion for an error, namely, that the divinity and humanity of Christ were separated in his death. So, according to him, the Lord laments because of this, 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 aid him, just as he seems to be near when he protects him and fulfills his petition. The Lord is with me as a strong warrior; therefore, those who persecuted me shall fall and shall be weak (Jer 20:11). And since Christ was not delivered from the suffering of his body during his Passion, it said he was abandoned to that hour, that is, exposed to the Passion. He spared not even his own Son (Rom 8:32). Also, his petition, Father, if it is possible, let this chalice pass from me (Matt 26:39) does not seem to have been fulfilled, since it took place 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 (Isa 54:7), in the Resurrection. And so he says, why have you forsaken me? That is, 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: 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 a true man, insofar as I have human nature. Salvation is far from sinners (Ps 118:155).

And these words, you have forsaken me, and far from my salvation, and why, do not seem to apply to a just man or justice, but 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.

And this is one of the rules put down at the beginning of the Psalter, that those things which pertain to the members are said of Christ about himself, because Christ and the Church are one mystic body, and so they speak as one person, and Christ transforms himself into the Church and the Church into Christ. We, being many, are one body in Christ (Rom 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 (Rom 8:3). Him, who knew no sin, he has made sin for us, that we might be made the justice of God in Christ (2 Cor 5:21).

Now, as his Passion approached, Christ prayed, Father, if it is possible, let this chalice pass (Matt 26:39). But these words of Christ can be explained in two ways.

In one way, Christ said that as though bearing in his person the infirmities which are in the Church, since it would come about that some of his weak members would fear when suffering menaced them.

In another way, he made this petition, bearing in Christ the office 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 the flesh of Christ in which the likeness of sins or iniquities 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, as if to say, “I do not achieve the salvation which I have in mind. If my petition which I make should be heard, Father, let this chalice pass me by.”

And so Jerome’s text has, the words of my moaning are far from my salvation. In his book The Grace of the New Testament, Augustine explains it in another way: these words, by which I ask to be delivered from the Passion and to overcome my forsakenness in the Passion, are far from my salvation which I intend to cause as God. (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 (Matt 1:21).

And he gives the reason why he is forsaken. Salvation is twofold.

One is of the body, which is common to men and beasts. Men and beasts, you will preserve, O Lord (Ps 35:7).

Another is spiritual and eternal, and this is proper 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 (Isa 45:17).

And these differ, since the first is sought in the Old Covenant; the second is sought in the New.

Therefore, why is he suffering, forsaken? Since 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 why sinners are not saved is because they are sinners. God does not hear sinners (John 9:31).

Or, according to Augustine, he says from me as though, by forsaking me, you have made me be 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).)

177. 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 assiduously. So he says, you will not hear as if to say, “Although I cry assiduously, nevertheless, 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. And according to Augustine, the words which are 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.

But on the contrary, it is said about Christ that he was heard (Heb 5:7). And it should be said that prayer is an act of the reason, so every prayer of Christ proceeding from the judgment of reason was heard. But it is otherwise in regard to a prayer expressing the weakness of passible nature and the proper motion of the members, since he does not desire that it be heard. Now is my soul troubled. And what shall I say? “Father, save me” (John 12:27).

And he shows why it is not heard in prosperity and adversity: and it shall not be reputed as folly in me, since 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 (1 Cor 4:10). Has God not made foolish the wisdom of this world? (1 Cor 1:20).

178. 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? (Jdg 6:13). And so he says, but you dwell in the holy place. You, O Lord, are among us (Jer 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 (Jer 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.”

179. 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, as 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 or from the den of the lion (Dan 14:40). How, therefore, 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 (Isa 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 (Ps 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 (Dan 3:40). Hope is not confounded (Rom 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 spurned 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.

180. But I am a worm. Here he describes his Passion.

And 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 (Job 25:6). I am made a derision to all the people, their song all the day long (Lam 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 (Matt 27:39). Those who were crucified with him reviled him (Mark 15:32). He saved others, himself he cannot save (Matt 27:42). And, plaiting a crown of thorns, they put it on his head (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 (Lam 3:45).

In a second way, it pertains to the dignity of Christ, for a worm is not generated from 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 (1 Sam 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 (Ps 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.

Afterwards, he describes the derision:

and first, he shows how it is universal;

second, how it is manifold.

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 (Jer 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 manifold, since it was with words, so he says that they have spoken with the lips. Those who passed by blasphemed him (Matt 27:29). Upon whom have you jested and upon whom have you opened your mouth wide, and put out your tongue? (Isa 57:4). If he be the true son of God, he will defend him (Wis 2:18). It was also in deeds: and wagged the head. Wagging their heads (in derision), he saved others (Matt 27:39, 42).

181. He hoped in the Lord. He shows that these are the words that were spoken during his shame:

since they first taunted 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 (Matt 27:43). 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 it was not understood about salvation but about temporal deliverance.

Second, they taunted 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 (Wis 2:13).

182. For you are he who has drawn me out of the womb. Afterwards the reason for his shame is described, and he considers two aspect of this.

First, he describes its cause.

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

The cause of derision is usually foolishness. So the temporal-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 (Ps 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 deride 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 those who are born are naturally and universally brought out from the womb of their mother by divine power, and this is a cause of all. Who separated me from my mother’s womb, and called me by his grace (Gal 1:15). But it can be said particularly that Christ was drawn out of the womb of his mother since he was conceived miraculously and generated without semen, guarding the integrity of his mother.

This is a blessing, and hope follows from it, and 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 (John 1:1), it was not fitting for me to hope. My hope from my youth (Ps 70:5).

But on the contrary, Christ had the use of free will from the moment of his conception; therefore, he hoped then. (Cf. ST III, q. 34, a. 2.) I respond, it must be said that the breasts—that is, breast milk—began to be prepared from the time in which 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 forth upon another who is supported by another and not by himself alone. Casting all your care upon him (1 Pet 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.

183. 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 (Ps 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.

Afterwards, 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.

184. 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, Ps 21 (Patrologia Latina [Migne], 29:153).) Jerome says that it is more fittingly read in connection with what comes afterwards, for the psalmist explaining the Passion in the person of the Lord first makes 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 he should not depart from them in tribulations. God is faithful, who will not suffer you to be tempted above that which you are able (1 Cor 10:13). Do not forsake me, for my enemies have spoken against me; and they that watched my soul have consulted together (Ps 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 (Matt 26:45).

But it is objected that 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 (Ps 114:3). Likewise, help failed: there is none to help me. And so he is hard-pressed in praying. I looked about, and there was none to help; I sought, and there was none to give aid (Isa 63:5), since the apostles fled, leaving him.

185. 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 (Sir 1:15). They have surrounded me, since they have invaded on all sides. They surrounded me like bees (Ps 117:12).

Some are great, so he says, fat bulls have besieged me. Extol not yourself in your thoughts, like a bull (Sir 6:2), who, because of his fatness and strength, is not put into a yoke and generates many and is proud. It is said that the bull is a melancholic animal, and as a result of this it stays angry for a long time. And as the lesser have the daring which comes from numbers, so the great have that which belongs to riches. And so he says they are fat. He is armed with a fat neck (Job 15:26).

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

Afterwards, he describes the persecutors rushing against him with the mouth, 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? (Matt 22:18). They did it by accusing, arousing envy, seeking his death, saying, “Crucify.” Our enemies have opened their mouths against me (Lam 3:46).

Afterwards 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 (Jer 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? (Amos 3:4). And he says, ravening, by lying in ambush, and roaring, by manifesting themselves in seeking death. Like a lion that roars and catches the prey, they have devoured souls (Ezek 22:25).

186. I am poured out like water. Afterwards, 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. 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 (2 Sam 14:14). Water is poured out lightly and thrown away; thus am I poured out. For so the Jews did not only intend to destroy him off of the earth, but they also wanted to destroy his reputation.

Or, Christ is made like water, since 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 (Rev 1:5). Likewise, as water rains down and makes fruitful, so does the Passion of Christ. I said, “I will water my garden” (Sir 24:42). And it makes fruitful with the fruit of eternal life. My flowers (that is, my Passion) are the fruit of honor and integrity (Sir 24:23). 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 (1 Cor 1: 23–24).

Afterwards, 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, and 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 according to the spiritual sense about Christ, 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 (Zech 13:7 as quoted in Matt 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, since 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 (Phil 1:7). And it follows*: God is my witness, how I long after you in the bowels of Jesus Christ* (Phil 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 (Rom 15:1). And it was their hearts which liquefied like wax.

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

Second, it occurs in good liquefaction, 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 liquefaction of love. My soul melted (Song 5:6). Prior to the liquefaction of something, it is hard and holds together tightly; if it liquefies, 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, then the man tends towards others who before was focused in on himself. And this liquefaction can be applied about Christ as the head, for this liquefaction 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.

187. My strength is dried up. Here he shows that whatever beauty that 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 (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 (Matt 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 (Sir 27:6).

About the second: for he was teaching them as one having power (Matt 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 (Ezek 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 (Luke 23:9).

About the third: a very great multitude spread their garments in the way and others cut boughs from the trees (Matt 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 (Ps 117:25–26, 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 (Wis 2:20).

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.

188. 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 (Phil 3:2). Impudent dogs never have enough (Isa 56:11).

Second is how he was mocked, so he says, the council of the malignant has besieged me.

Afterwards, he describes those things which took place in the crucifixion.

And first in affixing him: they have dug my hands and my feet, affixing him to the Cross with large nails: what are these wounds in the midst of your hands? (Zech 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.

189. And they have looked. Here are 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” (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 by the vesture which was not divided is signified the unity of the Church which anyone might believe they have, but no one has it except one, since the unity of the Church is singular. One is my dove, my perfect one (Song 6:8).

190. But you, O Lord, remove not your help. Having narrated the Passion, he moves to prayer.

And he prays for two things.

First, he asks for the divine help.

Second, he asks for the fruit of the help supplied, at I will declare your name.

He asks for the divine help in regard to two things.

First, he asks for divine help in general;

second, for it in particular: deliver, O God, my soul from the sword.

He makes two points about his petition for help in general.

First, he asks for the help to come quickly.

Second, he explains the necessity of the help.

Therefore, he says in regard to the first that they have done this: they have dug my hands and feet . . . . but you, O Lord, remove not your help to a distance from me, that is, do not delay to supply to me, the man Christ, the help of the divinity. As if to say, “It has been done,” since he was delivered from death through the glory of the Resurrection, which was not removed to a distance since he rose after three days. And Christ is risen. Christ risen from the dead, the first fruits of those who sleep (1 Cor 15:20).

Look towards my defense (Ps 56:20), as if to say, “Your help is necessary to me, for my defense.” Protect me under the shadow of your wings (Ps 16:8). Defend me against those persecuting me to death and against the demons so that they may not detain me in limbo. Therefore, he asked in this way that his body be not dissolved to dust nor his soul be detained in hell. Having loosed the sorrows of hell, as it was impossible that he should be held by it (Acts 2:24). Forsake me not (Ps 37:22).

191. Deliver, O God, my soul. Here he explains in particular those things from which to be defended.

The first is against death;

the second, against the trial of death, at from the hand of the dog.

Therefore, he says, look towards my defense and deliver, O God, my soul, which they seek, from the blade, that is, from the sword which clamors with energy.

But on the contrary, Christ was not killed by a sword but by a lance, and he was pierced with a lance after his death.

But it should be said that his sword divides acutely. More piercing than a two-edged sword, and reaching even to division (Heb 4:12), and so, since 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. Awake, O sword, that is, death, against my shepherd (Zech 13:7). And he was plucked out from this in the Resurrection.

Or the sword is the tongue of his adversaries. Their tongue was a sharp sword (Ps 56:5).

Or Christ says this on account of his members, of whom many would be killed with a sword. And he killed James, the brother of John, with the sword (Acts 12:2).

And my only one from the hand of the dog. Here he prays against trials, and he describes them as irrational. And he does this under the image of a dog which barks before it recognizes against whom it should bark, because it is immediately angry, as the Jews raised a clamor before they knew why they should bark against Christ. Beware of dogs, beware of evil workers (Phil 3:2). And above: many dogs have encompassed me. This especially pertains to the Jews who cried out, barking against Christ, Crucify, crucify (Luke 23:21).

192. Save me from the lion’s mouth. Here he describes those cruel men under the likeness of a lion, which is a cruel animal, and this refers to Pilate who exercised the power of a lion, that is, of a ruler, which the Apostle calls a lion. I was delivered out of the mouth of the lion (2 Tim 4:17).

Or it refers to the devil. As a roaring lion, he goes about seeking whom he may devour (1 Pet 5:8).

And my lowness from the horns of the unicorn. Here, he describes the proud, and it refers to the leading priests and the scribes, who are compared to unicorns in their pride. And the name indicates that it has one horn on its head and is so proud that it will not endure any sort of subjection but dies immediately when captured. Shall the rhinoceros, that is, the unicorn, be willing to serve you or will he stay? (Job 39:9). And by this are signified the princes of the Jews, who prided themselves singularly on their knowledge of God. And whoever praises himself singularly is like the Pharisee: I am not as the rest of men (Luke 18:11). Lift not up your horn on high (Ps 74:6).

193. I will declare your name. Next, he shows the fruit of the divine help.

First, he shows this in regard to Christ;

second, in regard to others, at the poor shall eat.

He considers two things about the fruit from Christ.

First, he describes the double fruits: preaching and praise.

Second, he explains both, at you who fear the Lord.

So he describes the double fruit which comes from the deliverance of Christ.

The first fruit from Christ was the preaching throughout the whole world. Therefore, he says, save me from the lion’s mouth, since he was saved and delivered from their jaws.

I will declare your name to my brethren, that is, to the apostles, and he did this 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. Those whom he foreknew he also predestined to be made conformable to the image of his Son . . . those whom he predestined he also called (Rom 8:29–30).

But did he not declare the name of God before the Passion? He himself even says, Father, I have manifested your name to men (John 17:6).

It should be said that he did, but he did it more fully after the Passion and Resurrection.

First, he declared it to his disciples with his own mouth, when he opened their understanding that they might understand the Scriptures (Luke 24:45).

Second, he gave them the Spirit, the Paraclete. When the Paraclete, the Spirit of Truth is come, he will teach you all truth (John 16:13). And: the Paraclete, whom the Father will send . . . he will teach you all things (John 14:26).

But he will declare it most fully when he will manifest his divinity in judgment. I will manifest myself to him (John 14:21). Then they shall see the Son of Man coming in a cloud, with great power and majesty (Luke 21:27). For then they will know the Father in the Son. On that day, you shall know that I am in the Father and the Father is in me and I in you (John 14:20, cf. 10). And this befits the Son alone, as he says, no one knows the Father except the Son (Matt 11:27).

The second fruit of the deliverance of Christ was the divine praise, so he says, in the midst of the church I will praise you. His praise is from the ends of the earth (Isa 42:10).

He says, in the midst of the church, which Augustine explains in this way, saying this first: we say that is in the midst which is manifest. In the Old Testament, God was praised in secret, that is, in mysteries; but in the New he is praised in public, since he is there in the naked truth. (Augustine, On the Grace of the New Testament 3.17.44 (Patrologia Latina [Migne], 33:545).) 2 Corinthians 3:18 says: but we beholding the glory of the Lord with open faces, because of the removal of the veil.

In another way, we say that is in the midst which is innermost. Innermost to 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.

194. You who fear the Lord, praise him. He discusses both fruits:

the first, first;

and the second, second: with you is my praise.

In the first, he proposes how the name of the Lord is declared in the entire preaching of the New Covenant.

First, he shows what brings men into the New Covenant.

Second, what is declared to them, at because he has not slighted.

Men are brought into the New Covenant by three things:

namely, confession with the mouth,

seeking the glory of God,

and fearing God.

In regard to the confession of the mouth, he says, you who fear the Lord, praise him.

Now there are two fears:

one is filial fear, by which one fears to offend God and fears being separated from him and shows reverence towards him, and this comes from charity;

another is servile fear, by which one fears punishment alone, and this does not come from charity. Charity casts out fear (1 John 4:18).

The Old Law was of fear, but the New is the law of love. Therefore, you who fear the Lord, that is, who fulfill his law out of fear, praise him, since no one praises him who does not love him. As if to say, “Confess him out of love.” Praise the Lord (Ps 116:1).

In regard to seeking the glory of God, he says, all you seed of Jacob, glorify him. Whether you eat or drink, or whatsoever else you do, do all for the glory of God (1 Cor 10:31).

And he says, all you seed of Jacob, since the sons of Jacob, that is, the Jews, were given the law of the Old Covenant in which human glory was promised, but in the New Testament the glory of God is promised. And he says all to include the sons of the promise who were counted in the seed (Rom 9:8), as is said in Galatians 3, namely the gentiles.

Now, in regard to the fear of the Lord, he says, let all the seed of Israel fear him, with the reverential fear which exists along with love. And now, Israel, what does the Lord your God require of you but that you fear the Lord your God and walk in his ways? (Deut 10:12). Israel is the same as Jacob.

195. Because he has not slighted. Here is shown what is announced to them, the power of Christ, according to what is spoken in the person of Christ praying.

Now, sometimes someone does not want to hear prayers:

namely, when he does not want to look upon the one for whom the request is made,

or when he does not want to look upon the one asking.

And sometimes he does want to look upon the one asking, but nevertheless does not want to hear the petition.

And he excludes this first when he says, he has not slighted, by neglecting, nor despised the supplication of the poor man, that is, the humility of him who does not trust in temporal things, that is, of Christ.

Second, he shows, neither has he turned away his face from me, by not accepting me. Turn not your face away from your servant (Ps 68:18).

Third, he says, and when I cried to him he heard me, since the judge has granted what I asked for myself and for my own. If you ask the Father anything in my name, he will give it to you (John 16:23). I cried . . . and you have heard my voice (Jonah 2:3).

And notice that before the Passion he said that he suffered three things.

For he said he was cast down: I am a worm,

and forsaken: why have you forsaken me?

He also says that he was not heard: I shall cry by day, and you will not hear.

And why? Since he was speaking about the words of my sins, that is, those things which pertain to the weakness of the flesh according to which temporal things were sought.

Now, however, that he has raised human nature through the resurrection to such an order that it seeks spiritual things, he says the opposite.

Since he said above, I am a worm, here he says, he has not slighted.

Above, he said, you have forsaken me; here he says, neither has he turned his face away from me.

Above, he said, I shall cry by day; here he says, when I cried to him he heard me.

196. With you is my praise. Above, the psalmist, in the person of Christ, promised to say two things: namely, to declare the divine name, and to praise God.

He has already spoken about the first;

here he treats the second, namely, the divine praise.

He makes two points about this.

First, he shows what the praise of God is like.

Second, he shows how to join work to praise, at my vows.

Therefore, in regard to showing the praise of God, he says, with you is my praise.

And this can be understood in two ways.

In one way, it is like this: my praise by which I am praised is with you, not with men from whom I have no praise but from you. For not he who commends himself is approved, but he whom God commends (2 Cor 10:18).

In another way, it is like this: my praise, by which I praise you, is with you, not in the eyes of men. With his whole heart he praised God, and loved the Lord (Sir 47:10).

And this is in a great church gathered together through me and my name.

It is great, having been enlarged. Enlarge the place of your tent, and stretch out the skins of your tabernacles (Isa 54:2).

It is great in power. Upon this rock I will build my church, and the gates of hell shall not prevail against it. And I will give to you the keys of the kingdom of heaven. And whatsoever you bind upon earth, it shall be bound also in heaven (Matt 16:18–19).

It is great in dignity. The kings of the earth shall bring their glory and honor into it (Rev 21:24).

Here he shows how work is joined to praise. The vow of Christ was that he would give himself for the salvation of the faithful, for he vowed insofar as he was man that I should do your will, O God; I have desired it (Ps 39:9). Indeed: the will of God is our sanctification (1 Thess 4:3). I came down from heaven not to do my own will, but the will of him who sent me (John 6:38). Christ fulfilled this vow by giving himself over to the Passion and again when he gave his body as food for the faithful, so he says, I will pay, on the altar of the Cross and in the sacrifice of the faithful, my vows, that is, sacrifices, and I will do this in the sight of those who fear him. He who fears the Lord honors his parents (Sir 3:8).

197. The poor shall eat. Here, afterwards, he describes the effect of the Passion in regard to others.

First, he describes the various effects of the Passion.

Second, he shows those which will come in the future, at there shall be declared.

He considers two aspects of these effects.

First, he describes the effects which pertain to the apostles.

Second, he describes those effects poured out to others through the apostles, at all the ends of the earth shall remember.

To the apostles belongs the ministry of the sacrament of the Lord, which is signified when he says, the poor shall eat, that is, the humble and those who despise the things of the world. Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matt 5:3). These eat the sacrifice, that is, the sacrament of the body and of the blood, sacramentally and spiritually.

And a threefold effect follows from this:

spiritual satisfaction,

praise,

and life.

In regard to the first, he says, and they shall be filled, since his own desire is stilled by the fullness of grace received in this sacrament. Let my soul be filled as with marrow and fatness (Ps 62:6).

In regard to praise, he says, and they shall praise the Lord who seek him. Nor is this amazing, since praise follows from joy. They shall come into Zion singing praises, and joy everlasting shall be upon their heads (Isa 51:11). Now, fulfillment of desire causes delight. Your soul shall be delighted in fatness (Isa 55:2), that is, in spiritual richness. With the voice and joy and of praise; the noise of one feasting (Ps 41:5). But not just anyone praises God, but those who seek him, that is, those who seek nothing except Christ or God. Seek the Lord while he may be found; call upon him while he is near (Isa 55:6).

In regard to life, he says, their hearts shall live. If any man eat of this bread, he shall live forever (John 6:52). And so he says, he shall live, as if to say, “Although their bodies die in imitation of the Passion of the Lord, nevertheless they shall live in regard to their heart.” Seek the Lord and your soul shall live (Ps 68:33).

198. All the ends of the earth shall remember. Here he describes the effects poured out upon others:

first, to all generally;

second, to the carnal, at all the fat ones of the earth have eaten;

and third, to the spiritual, at and my soul.

Now there is a threefold effect.

First is the divine knowledge which came to the nations through the apostles.

Second is the effect of conversion to Christ.

Third is the effect manifested through perfect works.

In regard to the divine knowledge, he says, they shall remember. A certain knowledge of God is naturally planted in men, but they forget the Lord through sin. You have forgotten the Lord who created you (Deut 32:18). Now the gentiles had some knowledge of God, but they had forgotten it through sin; but through the apostles they were led back to remember this natural knowledge. Remember the Lord afar off (Jer 51:50).

In regard to conversion, he says, and shall be returned to the Lord, namely, through love. And not only the Jews did this, but all the ends of the earth. If you seek: seek, return, come (Isa 21:12), and these two effects pertain to the sacrament of the altar which is a certain memorial of the Lord’s Passion, as is said in 1 Corinthians 11. And so he says, they shall remember, since conversion of the soul to the Lord is the effect of the sacrament of the altar. He has brought me up on the water of refreshment (Ps 22:2).

They will be worshipping him not in ceremonies, but in his sight, namely, with spiritual worship. The true adorers shall adore the Father in spirit and in truth (John 4:23).

And all the kindreds of the gentiles. They shall adore him, every man from his own place, all the islands of the gentiles (Zeph 2:11), so it should be understood that the gentiles worshipped the God of Israel, and as those who were converted, going to dwell with the Jews, left their own place.

199. For the kingdom is the Lord’s. Spiritual power over the whole world belongs to Christ. And he gave him power and glory and a kingdom (Dan 7:14). And it is not only over the Jews (according to Isaiah 9:7, upon the throne of David), but also, he shall have dominion over the nations: ask of me and I will give you the gentiles for your inheritance (Ps 2:8).

200. All the fat ones of the earth have eaten. Here the effects which follow in regard to the carnal are described, and he describes two.

First, he describes their good.

Second, he describes their lack: the carnal shall fall before him.

And these received a double good:

namely, participation in the sacrament,

and veneration of God in worship.

In regard to the first, he says, they have eaten, although unworthily, since they are carnal. Flesh and blood cannot possess the kingdom of God (1 Cor 15:50).

He said above about the good that they were filled and praised the Lord and shall live, since they venerated the sacrament through the faith which they have.

But these, because they are the fat ones of the earth, that is, attached to earthly things (that is, not elevated to spiritual things), shall fall before him, namely, God. I will fill the soul of the priests with fatness and my people shall be filled with my good things (Jer 31:14).

These are signified by fat cows (Amos 4:1). The beloved grew fat and kicked (Deut 32:15). For he who eats and drinks unworthily eats and drinks judgment to himself (1 Cor 11:29). And he says well, all who go down, that is, they are submerged in the earth through their affection, since if any think they stand before men, they nevertheless fall before God (cf. 1 Cor 10:12). Very many of them shall stumble and fall (Isa 8:15).

Or, they shall fall before him, that is, even his enemies are subjected to him, all who go down to the earth, that is, in the corruption of sin. At the name of Jesus, every knee should bow (Phil 2:10).

201. And to him my soul shall live. Here he describes the effects in the spiritual. The soul of Christ is those in whom the Holy Spirit rests, namely, the spiritual, who are ordered to God in a twofold way:

first, in heart, since they live for him, namely God or Christ. I live, now not I, but Christ lives in me (Gal 2:20). They also who live may not now live to themselves, but unto him who died for them (2 Cor 5:15).

Second, they are ordered to God in their work: and my seed. The good seed is the sons of the kingdom, as if to say, “I have sown those sons of the kingdom who served God alone,” since all the works which they did redounded to his glory.

202. There shall be declared to the Lord. Here he explains when this shall be, since it did not take place during his own time but will take place in future times.

He describes three things.

First, he announces the preaching of the faith.

Second, he says by whom it will be preached.

Third, he tells to whom it will be preached.

In regard to the first, he says, there shall be declared to the Lord a generation to come.

This can be explained in two ways.

One way is according to Jerome, and it is as if he were to say, “There shall be declared, that is, evangelized, a generation to come.” This is so that they may be converted to the Lord. For shall be declared is passive, as if to say, “Through the preaching of the apostles this generation shall be brought to the Lord.” The poor have the Gospel preached to them (Matt 11:15).

Or it can be understood this way: the good of the generation will be announced to God by the angels, not because he is ignorant or lacking, but to preserve the order, as Dionysius says, and as is said, I am the angel Raphael, one of the seven, who stand before the Lord (Tob 12:15).

And the heavens, that is, the heavenly apostles**—**our conversation is in heaven (Phil 3:20)—shall show forth his justice, not human but of God, which the Jews rejected. They, not knowing the justice of God, and seeking to establish their own (Rom 10:3).

He tells to whom it shall be announced: to a people that shall be born, by spiritual generation. Unless a man be born again (John 3:3).

Now this people is not reborn by human work but by divine. Who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God (John 1:13). And so he says, which the Lord has made. As Psalm 99:3 says, the Lord made us.