Early Church Fathers Scripture Index : Texts
Psalms 22:1
There are 21 footnotes for this reference.
Ante-Nicene Fathers, Volume 9, page 338, footnote 10 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Origen's Commentary on the Gospel of John. (HTML)
Book II. (HTML)
Christ is Not, Like God, Quite Free from Darkness: Since He Bore Our Sins. (HTML)
... our heart. On account of these infirmities and sicknesses which He bore away from us, He declares His soul to be sorrowful and sore troubled, and He is said in Zechariah to have put on filthy garments, which, when He was about to take them off, are said to be sins. “Behold, it is said, I have taken away thy sins.” Because He had taken on Himself the sins of the people of those who believed in Him, he uses many such expressions as these: “Far from my salvation are the words of my transgressions,”[Psalms 22:1] and “Thou knowest my foolishness, and my sins were not hid from Thee.” And let no one suppose that we say this from any lack of piety towards the Christ of God; for as the Father alone has immortality and our Lord took upon Himself, for His love to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 72, footnote 13 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
Augustin explains for what the Son of God was sent; but, however, that the Son of God, although made less by being sent, is not therefore less because the Father sent Him; nor yet the Holy Spirit less because both the Father sent Him and the Son. (HTML)
The One Death and Resurrection of The Body of Christ Harmonizes with Our Double Death and Resurrection of Body and Soul, to the Effect of Salvation. In What Way the Single Death of Christ is Bestowed Upon Our Double Death. (HTML)
... recalled as it were to the life of righteousness by repentance; but being clothed in mortal flesh, and in that alone dying, in that alone rising again, in that alone did He answer to both for us; since in it was wrought a mystery as regards the inner man, and a type as regards the outer. For it was in a mystery as regards our inner man, so as to signify the death of our soul, that those words were uttered, not only in the Psalm, but also on the cross: “My God, my God, why hast Thou forsaken me?”[Psalms 22:1] To which words the apostle agrees, saying, “Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin;” since by the crucifixion of the inner man are understood the pains ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 373, footnote 4 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Creed. (HTML)
Section 10 (HTML)
CCEL Footnote 1789 (In-Text, Margin)
... the divine Scripture in exhorting to patience and hope of things future, not reward of things present? “Ye have heard of the patience of Job, and have seen the end of the Lord.” Why is it, “the patience of Job,” and not, Ye have seen the end of Job himself? Thou wouldest open thy mouth for the “twice as much;” wouldest say, “Thanks be to God; let me bear up: I receive twice as much again, like Job.” “Patience of Job, end of the Lord.” The patience of Job we know, and the end of the Lord we know.[Psalms 22:1] What end of the Lord? “My God, my God, why hast Thou forsaken Me?” They are the words of the Lord hanging on the cross. He did as it were leave Him for present felicity, not leave Him for eternal immortality. In this is “the end of the Lord.” The ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 104, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXVIII (HTML)
CCEL Footnote 957 (In-Text, Margin)
... face of my sin.” It is commonly enquired, of what person this is the speech; and some understand it to be Christ’s, on account of some things which are here said of the Passion of Christ; to which we shall shortly come; and which we ourselves shall acknowledge to be spoken of His Passion. But how could He who had no sin, say, “There is no rest in my bones, from the face of my sin.”…For if we were to say that they are not the words of Christ, those words, “My God, My God, why hast Thou forsaken Me?”[Psalms 22:1] will also not be the words of Christ. For there too you have, “My God, My God, why hast Thou forsaken Me?” “The words of mine offences are far from my health.” Just as here you have, “from the face of my sins,” so there also you have, “the words of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 137, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLII (HTML)
CCEL Footnote 1271 (In-Text, Margin)
16. “I will say unto God, Thou art my lifter up. Why hast Thou forgotten me?” (ver. 9). For I am suffering here, even as if Thou hadst forgotten me. But Thou art trying me, and I know that Thou dost but put off, not take utterly from me, what Thou hast promised me. But yet, “Why hast Thou forgotten me?” So cried our Head also, as if speaking in our name. “My God, my God, why hast Thou forsaken me?”[Psalms 22:1] I will say unto God, “Thou art my lifter up; why hast Thou forgotten me?”
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 141, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLIV (HTML)
CCEL Footnote 1319 (In-Text, Margin)
2. The title then is not simply “To the sons of Korah,” but, “ For understanding, to the sons of Korah.” This is the case also with that Psalm, the first verse of which the Lord Himself uttered on the Cross: “My God, My God, look upon Me; why hast Thou forsaken Me?”[Psalms 22:1] For “transferring us in a figure” to what He was saying, and to His own Body (for we are also “His Body,” and He is our “Head”), He uttered from the Cross not His own cry, but ours. For God never “forsook” Him: nor did He Himself ever depart from the Father; but it was in behalf of us that He spake this: “My God, My God, why hast thou forsaken Me?” For there ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 179, footnote 11 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm L (HTML)
CCEL Footnote 1698 (In-Text, Margin)
... walked hidden among the Jews, among His enemies, doing marvels, suffering ills, until He was hanged on the tree, and the Jews seeing Him hanging both despised Him the more, and before the Cross wagging their heads they said, “If He be the Son of God, let Him come down from the Cross.” Hidden then was the God of gods, and He gave forth words more out of compassion for us than out of His own majesty. For whence, unless assumed from us, were those words, “My God, My God, why hast Thou forsaken me?”[Psalms 22:1] But when hath the Father forsaken the Son, or the Son the Father? Are not Father and Son one God? Whence then, “My God, My God, why hast Thou forsaken Me,” save that in the Flesh of infirmity there was acknowledged the voice of a sinner? For as He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 206, footnote 9 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LIV (HTML)
CCEL Footnote 1958 (In-Text, Margin)
... there result not to me now the good things which I ask, I am secured nevertheless that hereafter they will come. For even in the case of transgressions a certain man is said to have asked of God, and not to have been hearkened to for his good. For privations of this world had inspired him to prayer, and being set in temporal tribulations he had wished that temporal tribulations should pass away, and there should return the flower of grass; and he saith, “My God, my God, why hast Thou forsaken me?”[Psalms 22:1] The very voice of Christ it is, but for His members’ sake. “The words,” he saith, “of my transgressions I have cried to Thee throughout the day, and Thou hast not hearkened: and by night, and not for the sake of folly to me:” that is, “and by night ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 302, footnote 6 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXIX (HTML)
CCEL Footnote 2924 (In-Text, Margin)
... in Isaiah hath been prophesied, “like a sheep to be sacrificed He was led, and like a lamb before one shearing Him, so He opened not His mouth.” If He became like a man not hearing, and having not in His mouth reproofs, how did He labour crying, and how were His jaws made hoarse? Is it that He was even then silent, because He was hoarse with having cried so much in vain? And this indeed we know to have been His voice on the Cross out of a certain Psalm: “O God, My God, why hast Thou forsaken Me?”[Psalms 22:1] But how great was that voice, or of how long duration, that in it His jaws should have become hoarse? Long while He cried, “Woe unto you, Scribes and Pharisees:” long while He cried, “Woe unto the world because of offences.” And truly hoarse in a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 309, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXIX (HTML)
CCEL Footnote 3003 (In-Text, Margin)
... words, “Him whom Thou hast smitten they have themselves persecuted, and upon the pain of My wounds they have added.” Upon what pain of wounds? Upon the pain of sins they have themselves added. For sins He hath called His wounds. But do not look to the Head, consider the Body; according to the voice whereof hath been said by the Same in that Psalm, wherein He showed there was His voice, because in the first verse thereof He cried from the Cross, “God, My God, look upon Me, why hast Thou forsaken Me?”[Psalms 22:1] There in continuation He saith, “Afar from My safety are the words of Mine offences.”…
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 319, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXI (HTML)
CCEL Footnote 3110 (In-Text, Margin)
... persecute Him, and seize Him, for there is no one to deliver Him” (ver. 11). This hath been said concerning Christ. For He that with the great power of Divinity, wherein He is equal to the Father, had raised to life dead persons, on a sudden in the hands of enemies became weak, and as if having no power, was seized. When would He have been seized, except they had first said in their heart, “God hath forsaken Him?” Whence there was that voice on the Cross, “My God, My God, why hast Thou forsaken Me?”[Psalms 22:1] So then did God forsake Christ, though “God was in Christ reconciling the world to Himself,” though Christ was also God, out of the Jews indeed according to the flesh, “Who is over all things, God blessed for ever,” —did God forsake Him? Far be it. ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 428, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXXVIII (HTML)
CCEL Footnote 4121 (In-Text, Margin)
12. But that those prayers, the blessings of which surpass all words, may be more fervent and more constant, the gift that shall last unto eternity is deferred, while transitory evils are allowed to thicken. And so it follows: “Lord, why hast Thou cast off my prayer?” (ver. 14), which may be compared with another Psalm:[Psalms 22:1] “My God, My God, look upon me; why hast Thou forsaken me?” The reason is made matter of question, not as if the wisdom of God were blamed as doing so without a cause; and so here. “Lord, why hast Thou cast off my prayer?” But if this cause be attended to carefully, it will be found indicated above; for it is with the view that the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 645, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXLI (HTML)
CCEL Footnote 5767 (In-Text, Margin)
... evening, the Lord upon the Cross “laid down His life to take it again,” did not lose it against His will. Still we too are figured there. For what of Him hung upon the tree, save what He took of us? And how can it be that the Father should leave and abandon His only begotten Son, especially when He is one God with Him? Yet, fixing our weakness upon the Cross, where, as the Apostle saith, “our old man is crucified with Him,” He cried out in the voice of that our “old man,” “Why hast Thou forsaken Me?”[Psalms 22:1] That then is the “evening sacrifice,” the Passion of the Lord, the Cross of the Lord, the offering of a salutary Victim, the whole burnt offering acceptable to God. That “evening sacrifice” produced, in His Resurrection, a morning offering. Prayer ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 202, footnote 16 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Homily on the Passage (Matt. xxvi. 19), 'Father If It Be Possible Let This Cup Pass from Me,' Etc., and Against Marcionists and Manichæans. (HTML)
Against Marcionists and Manichæans. (HTML)
CCEL Footnote 645 (In-Text, Margin)
... things? The Kings of the earth stood up, and the rulers were gathered together against the Lord and against his Christ.” And not only does he mention the trial, and the cross, and the incidents on the cross, but also him who betrayed him, declaring that he was his familiar companion and guest. “For,” he saith, “he that eateth bread with me did magnify his heel against me.” Thus also does he foretell the voice which Christ was to utter on the cross saying “My God, My God why hast thou forsaken me?”[Psalms 22:1] and the burial also does he describe: “They laid me in the lowest pit, in dark places, and in the shadow of death.” And the resurrection: “thou shalt not leave my soul in hell, neither shalt thou suffer thy Holy One to see corruption;” and the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 343, footnote 3 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
Letter of certain Easterns, who had been sent to Constantinople, to Bishop Rufus. (HTML)
CCEL Footnote 2290 (In-Text, Margin)
What blasphemy follows on these statements it is not difficult to perceive. There is introduced a confusion of the natures, and to God the Word are applied the words “My God, my God, why hast thou forsaken me;”[Psalms 22:1] and “Father, if it be possible let this cup pass from me,” the hunger, the thirst, and the strengthening by an angel; His saying “Now is my soul troubled,” and “my soul is exceeding sorrowful, even unto death,” and all similar passages belonging to the manhood of the Christ. Any one may perceive how these statements correspond with the impiety of Arius and Eunomius; for they, finding ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 117, footnote 17 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius on the Best Method of Translating. (HTML)
CCEL Footnote 1716 (In-Text, Margin)
... Whereas the twelve patriarchs are not buried in Arboch but in Sychem, in the field purchased not by Abraham but by Jacob. I postpone the solution of this delicate problem to enable those who cavil at me to search and see that in dealing with the scriptures it is the sense we have to look to and not the words. In the Hebrew the twenty-second psalm begins with the exact words which the Lord uttered on the cross: Eli Eli lama azabthani, which means, “My God, my God, why hast thou forsaken me?”[Psalms 22:1] Let my critics tell me why the Septuagint introduces here the words “look thou upon me.” For its rendering is as follows: “My God, my God, look thou upon me, why hast thou forsaken me?” They will answer no doubt that no harm is done to the sense by ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 311, footnote 7 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Fourth Theological Oration, Which is the Second Concerning the Son. (HTML)
CCEL Footnote 3618 (In-Text, Margin)
... submission, bringing me whom He has saved to God. For this, according to my view, is the subjection of Christ; namely, the fulfilling of the Father’s Will. But as the Son subjects all to the Father, so does the Father to the Son; the One by His Work, the Other by His good pleasure, as we have already said. And thus He Who subjects presents to God that which he has subjected, making our condition His own. Of the same kind, it appears to me, is the expression, “My God, My God, why hast Thou forsaken Me?”[Psalms 22:1] It was not He who was forsaken either by the Father, or by His own Godhead, as some have thought, as if It were afraid of the Passion, and therefore withdrew Itself from Him in His Sufferings (for who compelled Him either to be born on earth at all, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 216, footnote 12 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter XIV. That the Son of God is not a created being is proved by the following arguments: (1) That He commanded not that the Gospel should be preached to Himself; (2) that a created being is given over unto vanity; (3) that the Son has created all things; (4) that we read of Him as begotten; and (5) that the difference of generation and adoption has always been understood in those places where both natures--the divine and the human--are declared to co-exist in Him. All of which testimony is confirmed by the Apostle's interpretation. (HTML)
92. Everywhere, indeed, we have witness in the Scriptures to show that Christ, in naming God as His God, does so as man. “My God, My God, why hast Thou forsaken Me?”[Psalms 22:1] And again: “From My mother’s womb Thou art My God.” In the former place He suffers as a man; in the latter it is a man who is brought forth from his mother’s womb. And so when He says, “From My mother’s womb Thou art My God,” He means that He Who was always His Father is His God from the moment when He was brought forth from His Mother’s womb.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 230, footnote 7 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Chapter VII. The resolution of the difficulty set forth for consideration is again taken in hand. Christ truly and really took upon Him a human will and affections, the source of whatsoever was not in agreement with His Godhead, and which must be therefore referred to the fact that He was at the same time both God and man. (HTML)
56. As being man, therefore, He doubts; as man He is amazed. Neither His power nor His Godhead is amazed, but His soul; He is amazed by consequence of having taken human infirmity upon Him. Seeing, then, that He took upon Himself a soul He also took the affections of a soul, for God could not have been distressed or have died in respect of His being God. Finally, He cried: “My God, My God, why hast Thou forsaken Me?”[Psalms 22:1] As being man, therefore, He speaks, bearing with Him my terrors, for when we are in the midst of dangers we think ourself abandoned by God. As man, therefore, He is distressed, as man He weeps, as man He is crucified.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 259, footnote 10 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter XIV. The Son is of one substance with the Father. (HTML)
121. Of Him the Scripture saith, in the passage cited, in order to discover the mysteries of the Incarnation: “But Thou hast rejected, O Lord, and counted for nought—Thou hast cast out Thy Christ.[Psalms 22:1] Thou hast overthrown the covenant made with Thy Servant, and trampled His holiness in the earth.” What was it, in regard whereof the Scripture called Him “Servant,” but His flesh?—seeing that “He did not hold equality with God as a prey, but emptied Himself, taking the form of a servant, being made into the likeness of men, and found in fashion as a man.” So, then, in that He took upon Himself My ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 179, footnote 8 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Passion, XVI.: delivered on the Sunday. (HTML)
CCEL Footnote 1079 (In-Text, Margin)
Hence it is that the Lord Jesus Christ, our Head, representing all the members of His body in Himself, and speaking for those whom He was redeeming in the punishment of the cross, uttered that cry which He had once uttered in the psalm, “O God, My God, look upon Me: why hast Thou forsaken Me[Psalms 22:1]?” That cry, dearly-beloved, is a lesson, not a complaint. For since in Christ there is one person of God and man, and He could not have been forsaken by Him, from Whom He could not be separated, it is on behalf of us, trembling and weak ones, that He asks why the flesh that is afraid to ...