Psalms 22
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Psalms 22
My God, My God, Why Hast Thou Forsaken Me?
★1My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?
Jamieson-Fausset-Brown
PSALM 22
Psa 22:1-31. The obscure words Aijeleth Shahar in this title have various explanations. Most interpreters agree in translating them by "hind of the morning." But great difference exists as to the meaning of these words. By some they are supposed (compare Psa 9:1) to be the name of the tune to which the words of the Psalm were set; by others, the name of a musical instrument. Perhaps the best view is to regard the phrase as enigmatically expressive of the subject--the sufferer being likened to a hind pursued by hunters in the early morning (literally, "the dawn of day")--or that, while hind suggests the idea of a meek, innocent sufferer, the addition of morning denotes relief obtained. The feelings of a pious sufferer in sorrow and deliverance are vividly portrayed. He earnestly pleads for divine aid on the ground of his relation to God, whose past goodness to His people encourages hope, and then on account of the imminent danger by which he is threatened. The language of complaint is turned to that of rejoicing in the assured prospect of relief from suffering and triumph over his enemies. The use of the words of the first clause of Psa 22:1 by our Saviour on the cross, and the quotation of Psa 22:18 by John (Joh 19:24), and of Psa 22:22 by Paul (He 2:12), as fulfilled in His history, clearly intimate the prophetical and Messianic purport of the Psalm. The intensity of the grief, and the completeness and glory of the deliverance and triumph, alike appear to be unsuitable representations of the fortunes of any less personage. In a general and modified sense (see on Psa 16:1), the experience here detailed may be adapted to the case of all Christians suffering from spiritual foes, and delivered by divine aid, inasmuch as Christ in His human nature was their head and representative.
1. A summary of the complaint. Desertion by God, when overwhelmed by distress, is the climax of the sufferer's misery.
words of my roaring--shows that the complaint is expressed intelligently, though the term "roaring" is figurative, taken from the conduct of irrational creatures in pain.
PSALM 22
Psa 22:1-31. The obscure words Aijeleth Shahar in this title have various explanations. Most interpreters agree in translating them by "hind of the morning." But great difference exists as to the meaning of these words. By some they are supposed (compare Psa 9:1) to be the name of the tune to which the words of the Psalm were set; by others, the name of a musical instrument. Perhaps the best view is to regard the phrase as enigmatically expressive of the subject--the sufferer being likened to a hind pursued by hunters in the early morning (literally, "the dawn of day")--or that, while hind suggests the idea of a meek, innocent sufferer, the addition of morning denotes relief obtained. The feelings of a pious sufferer in sorrow and deliverance are vividly portrayed. He earnestly pleads for divine aid on the ground of his relation to God, whose past goodness to His people encourages hope, and then on account of the imminent danger by which he is threatened. The language of complaint is turned to that of rejoicing in the assured prospect of relief from suffering and triumph over his enemies. The use of the words of the first clause of Psa 22:1 by our Saviour on the cross, and the quotation of Psa 22:18 by John (Joh 19:24), and of Psa 22:22 by Paul (He 2:12), as fulfilled in His history, clearly intimate the prophetical and Messianic purport of the Psalm. The intensity of the grief, and the completeness and glory of the deliverance and triumph, alike appear to be unsuitable representations of the fortunes of any less personage. In a general and modified sense (see on Psa 16:1), the experience here detailed may be adapted to the case of all Christians suffering from spiritual foes, and delivered by divine aid, inasmuch as Christ in His human nature was their head and representative.
1. A summary of the complaint. Desertion by God, when overwhelmed by distress, is the climax of the sufferer's misery.
words of my roaring--shows that the complaint is expressed intelligently, though the term "roaring" is figurative, taken from the conduct of irrational creatures in pain.
The Pulpit Commentary
My God, my God, why hast thou forsaken me? Not a cry of despair, but a cry of loving faith, "My God, my God—Why hast thou for a time withdrawn thyself?" It is remarkable that our Lord's quotation of this passage does not follow exactly either the Hebrew or the Chaldee paraphrase—the Hebrew having 'azabthani for sabacthani, and the Chaldee paraphrase metul ma for lama. May we not conclude that it is the thought, and not its verbal expression by the sacred writers, that is inspired? Why art thou so far from helping me, and from the words of my roaring? It is very doubtful whether our translators have done right in supplying the words which they have added. The natural translation of the Hebrew would be, Far from my salvation are the words of my roaring. And this rendering yields a sufficiently good sense, viz. "Far from effecting my salvation (or deliverance) are the words of my roaring;" i.e. of my loud complaint. Our Lord's "strong crying and tears" in the garden (Heb_5:7) did not produce his deliverance.
My God, my God, why hast thou forsaken me? Not a cry of despair, but a cry of loving faith, "My God, my God—Why hast thou for a time withdrawn thyself?" It is remarkable that our Lord's quotation of this passage does not follow exactly either the Hebrew or the Chaldee paraphrase—the Hebrew having 'azabthani for sabacthani, and the Chaldee paraphrase metul ma for lama. May we not conclude that it is the thought, and not its verbal expression by the sacred writers, that is inspired? Why art thou so far from helping me, and from the words of my roaring? It is very doubtful whether our translators have done right in supplying the words which they have added. The natural translation of the Hebrew would be, Far from my salvation are the words of my roaring. And this rendering yields a sufficiently good sense, viz. "Far from effecting my salvation (or deliverance) are the words of my roaring;" i.e. of my loud complaint. Our Lord's "strong crying and tears" in the garden (Heb_5:7) did not produce his deliverance.
2O my God, I cry in the day time, but thou hearest not; and in the night season, and am not silent.
Jamieson-Fausset-Brown
2. The long distress is evinced by--
am not silent--literally, "not silence to me," either meaning, I continually cry; or, corresponding with "thou hearest not," or answerest not, it may mean, there is no rest or quiet to me.
2. The long distress is evinced by--
am not silent--literally, "not silence to me," either meaning, I continually cry; or, corresponding with "thou hearest not," or answerest not, it may mean, there is no rest or quiet to me.
The Pulpit Commentary
O my God, I cry in the daytime, but thou hearest not; rather, thou answerest not; i.e. thou dost not interpose to deliver me. And in the night season, and am not silent.
O my God, I cry in the daytime, but thou hearest not; rather, thou answerest not; i.e. thou dost not interpose to deliver me. And in the night season, and am not silent.
3But thou art holy, O thou that inhabitest the praises of Israel.
Jamieson-Fausset-Brown
3. Still he not only refrains from charging God foolishly, but evinces his confidence in God by appealing to Him.
thou art holy--or possessed of all the attributes which encourage trust, and the right object of the praises of the Church: hence the sufferer need not despair.
3. Still he not only refrains from charging God foolishly, but evinces his confidence in God by appealing to Him.
thou art holy--or possessed of all the attributes which encourage trust, and the right object of the praises of the Church: hence the sufferer need not despair.
The Pulpit Commentary
But thou art holy. Still God is holy; the Sufferer casts no reproach upon him, but "commits himself to him that judgeth righteously" (1Pe_2:23). O thou that inhabitest the praises of Israel. God is seen enthroned in his sanctuary, where the praises and prayers of Israel are ever being offered up to him. If he hears them, he will assuredly, in his own good time, hear the Sufferer.
But thou art holy. Still God is holy; the Sufferer casts no reproach upon him, but "commits himself to him that judgeth righteously" (1Pe_2:23). O thou that inhabitest the praises of Israel. God is seen enthroned in his sanctuary, where the praises and prayers of Israel are ever being offered up to him. If he hears them, he will assuredly, in his own good time, hear the Sufferer.
4Our fathers trusted in thee: they trusted, and thou didst deliver them.
Jamieson-Fausset-Brown
4-5. Past experience of God's people is a ground of trust. The mention of "our fathers" does not destroy the applicability of the words as the language of our Saviour's human nature.
4-5. Past experience of God's people is a ground of trust. The mention of "our fathers" does not destroy the applicability of the words as the language of our Saviour's human nature.
The Pulpit Commentary
Our fathers trusted in thee. It sustains the Sufferer to think how many before him have cried to God, and trusted in him, and for a while been seemingly not heard, and yet at length manifestly heard and saved. They trusted in thee, and thou didst (ultimately) deliver them.
Our fathers trusted in thee. It sustains the Sufferer to think how many before him have cried to God, and trusted in him, and for a while been seemingly not heard, and yet at length manifestly heard and saved. They trusted in thee, and thou didst (ultimately) deliver them.
5They cried unto thee, and were delivered: they trusted in thee, and were not confounded.
The Pulpit Commentary
They cried unto thee, and were delivered. If they were delivered because they cried, the Sufferer who cries "day and night" (vex. 2) can scarcely remain unheard for ever. They trusted in thee, and were not confounded; or, were not put to shame (οὐ κατησχύνθησαν, LXX.).
They cried unto thee, and were delivered. If they were delivered because they cried, the Sufferer who cries "day and night" (vex. 2) can scarcely remain unheard for ever. They trusted in thee, and were not confounded; or, were not put to shame (οὐ κατησχύνθησαν, LXX.).
★6But I am a worm, and no man; a reproach of men, and despised of the people.
Jamieson-Fausset-Brown
6. He who was despised and rejected of His own people, as a disgrace to the nation, might well use these words of deep abasement, which express not His real, but esteemed, value.
6. He who was despised and rejected of His own people, as a disgrace to the nation, might well use these words of deep abasement, which express not His real, but esteemed, value.
The Pulpit Commentary
But I am a worm, and no man (comp. Job_25:6; Isa_41:14). The worm is a symbol of extreme weakness and helplessness—it is naturally despised, derided, trodden upon. A reproach of men, and despised of the people (Comp. Isa_49:7; Isa_53:3; and for the fulfilment, see Mat_27:39). How deeply Christ was "despised of the people" appeared most evidently when they expressed their desire that, instead of him, a murderer should be granted to them (Act_3:14).
But I am a worm, and no man (comp. Job_25:6; Isa_41:14). The worm is a symbol of extreme weakness and helplessness—it is naturally despised, derided, trodden upon. A reproach of men, and despised of the people (Comp. Isa_49:7; Isa_53:3; and for the fulfilment, see Mat_27:39). How deeply Christ was "despised of the people" appeared most evidently when they expressed their desire that, instead of him, a murderer should be granted to them (Act_3:14).
★7All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,
Jamieson-Fausset-Brown
7-8. For the Jews used one of the gestures (Mt 27:39) here mentioned, when taunting Him on the cross, and (Mt 27:43) reproached Him almost in the very, language of this passage.
shoot out--or, "open."
the lip--(Compare Psa 35:21).
7-8. For the Jews used one of the gestures (Mt 27:39) here mentioned, when taunting Him on the cross, and (Mt 27:43) reproached Him almost in the very, language of this passage.
shoot out--or, "open."
the lip--(Compare Psa 35:21).
The Pulpit Commentary
All they that see me laugh me to scorn; ἐξεμυκτήρισάν με, LXX. (comp. Luk_23:35, "The people stood beholding;and the rulers also with them derided him (ἐξεμυκτήριζον)"). They shoot out the lip, they shake the head, saying.
All they that see me laugh me to scorn; ἐξεμυκτήρισάν με, LXX. (comp. Luk_23:35, "The people stood beholding;and the rulers also with them derided him (ἐξεμυκτήριζον)"). They shoot out the lip, they shake the head, saying.
★8He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him.
The Pulpit Commentary
He trusted on the Lord that he would deliver him. This is a translation of the Septuagint Version rather than of the Hebrew text, which runs, Trust in the Lord (literally, Roll [thy care] upon the Lord): let him deliver him. Let him deliver him, seeing he delighted in him. St. Matthew has put it on record that this text was actually cited by the scribes and elders who witnessed the Crucifixion, and applied to our Lord in scorn (Mat_27:43). They quoted apparently from the Septuagint, but with an inaccuracy common at the time, when books were scarce, and persons had to depend on their memory of what they had occasionally heard read.
He trusted on the Lord that he would deliver him. This is a translation of the Septuagint Version rather than of the Hebrew text, which runs, Trust in the Lord (literally, Roll [thy care] upon the Lord): let him deliver him. Let him deliver him, seeing he delighted in him. St. Matthew has put it on record that this text was actually cited by the scribes and elders who witnessed the Crucifixion, and applied to our Lord in scorn (Mat_27:43). They quoted apparently from the Septuagint, but with an inaccuracy common at the time, when books were scarce, and persons had to depend on their memory of what they had occasionally heard read.
9But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother’s breasts.
Jamieson-Fausset-Brown
9-10. Though ironically spoken, the exhortation to trust was well founded on his previous experience of divine aid, the special illustration of which is drawn from the period of helpless infancy.
didst make me hope--literally, "made me secure."
9-10. Though ironically spoken, the exhortation to trust was well founded on his previous experience of divine aid, the special illustration of which is drawn from the period of helpless infancy.
didst make me hope--literally, "made me secure."
The Pulpit Commentary
But thou art he that took me out of the womb (comp. Job_10:8-11). God's creatures have always a claim upon him from the very fact that they are his creatures. Every sufferer may appeal to God as his Maker, and therefore bound to be his Helper and Preserver. Thou didst make me hope when I was upon my mother's breasts. Thou gavest me the serene joy and trust of infancy—that happy time to which man looks back with such deep satisfaction. Every joy, every satisfaction, came from thee.
But thou art he that took me out of the womb (comp. Job_10:8-11). God's creatures have always a claim upon him from the very fact that they are his creatures. Every sufferer may appeal to God as his Maker, and therefore bound to be his Helper and Preserver. Thou didst make me hope when I was upon my mother's breasts. Thou gavest me the serene joy and trust of infancy—that happy time to which man looks back with such deep satisfaction. Every joy, every satisfaction, came from thee.
10I was cast upon thee from the womb: thou art my God from my mother’s belly.
The Pulpit Commentary
I was cast upon thee from the womb. In a certain sense this is true of all; but of the Holy Child it was most true (Luk_2:40, Luk_2:49, Luk_2:52). He was "cast" on God the Father's care in an especial way. Thou art my God from my mother's belly. The Child Jesus was brought near to God from his birth (Luk_1:35; Luk_2:21, Luk_2:22). From the first dawn of consciousness God was his God (Luk_2:40, Luk_2:49).
I was cast upon thee from the womb. In a certain sense this is true of all; but of the Holy Child it was most true (Luk_2:40, Luk_2:49, Luk_2:52). He was "cast" on God the Father's care in an especial way. Thou art my God from my mother's belly. The Child Jesus was brought near to God from his birth (Luk_1:35; Luk_2:21, Luk_2:22). From the first dawn of consciousness God was his God (Luk_2:40, Luk_2:49).
11Be not far from me; for trouble is near; for there is none to help.
Jamieson-Fausset-Brown
11. From this statement of reasons for the appeal, he renews it, pleading his double extremity, the nearness of trouble, and the absence of a helper.
11. From this statement of reasons for the appeal, he renews it, pleading his double extremity, the nearness of trouble, and the absence of a helper.
The Pulpit Commentary
Be not far from me. The considerations dwelt upon in Psa_22:3-5, and again in veto. 9, 10, have removed the sense of desertion expressed in vex. 1; and the Sufferer can now confidently call on God to help him. "Be not far from me," he says, for trouble is near. The time is come when aid is most urgently required. For there is none to help; literally, not a helper. David himself had never been in such straits. He had always had friends and followers. Under Saul's persecution he had a friend in Jonathan; he was supported by his father and his.brethren (1Sa_22:1); in a short time he found himself at the head of four hundred (1Sa_22:2), and then of six hundred men (1Sa_25:13). In Absalom's rebellion there remained faithful to him the priestly tribe (2Sa_15:24) and the Gibborim (2Sa_15:18), and others to the number of some thousands (2Sa_18:4). But he whom David prefigured, his Antitype, was desexed, was alone—"All the disciples forsook him and fled" (Mat_26:56)—he was truly one that "had no helper."
Be not far from me. The considerations dwelt upon in Psa_22:3-5, and again in veto. 9, 10, have removed the sense of desertion expressed in vex. 1; and the Sufferer can now confidently call on God to help him. "Be not far from me," he says, for trouble is near. The time is come when aid is most urgently required. For there is none to help; literally, not a helper. David himself had never been in such straits. He had always had friends and followers. Under Saul's persecution he had a friend in Jonathan; he was supported by his father and his.brethren (1Sa_22:1); in a short time he found himself at the head of four hundred (1Sa_22:2), and then of six hundred men (1Sa_25:13). In Absalom's rebellion there remained faithful to him the priestly tribe (2Sa_15:24) and the Gibborim (2Sa_15:18), and others to the number of some thousands (2Sa_18:4). But he whom David prefigured, his Antitype, was desexed, was alone—"All the disciples forsook him and fled" (Mat_26:56)—he was truly one that "had no helper."
★12Many bulls have compassed me: strong bulls of Bashan have beset me round.
Jamieson-Fausset-Brown
12-13. His enemies, with the vigor of bulls and rapacity of lions, surround him, eagerly seeking his ruin. The force of both figures is greater without the use of any particle denoting comparison.
12-13. His enemies, with the vigor of bulls and rapacity of lions, surround him, eagerly seeking his ruin. The force of both figures is greater without the use of any particle denoting comparison.
The Pulpit Commentary
Many bulls have compassed me. The Sufferer represents the adversaries who crowd around him under the figure of "bulls"—fierce animals in all parts of the world, and in Palestine particularly' wild and ferocious. "Bulls,, and buffaloes are very numerous, says Canon Tristram, "in Southern Judaea; they are in the habit of gathering in a circle around any novel or unaccustomed object, and may be easily instigated into charging with their horns". Strong bulls of Bashan have beset me round. Bashan, the richest pasture-g"round of Palestine, produces the largest and strongest animals (Eze_39:18). Hence "the kine of Bashan" became an expression for powerful oppressors (Amo_4:1).
Many bulls have compassed me. The Sufferer represents the adversaries who crowd around him under the figure of "bulls"—fierce animals in all parts of the world, and in Palestine particularly' wild and ferocious. "Bulls,, and buffaloes are very numerous, says Canon Tristram, "in Southern Judaea; they are in the habit of gathering in a circle around any novel or unaccustomed object, and may be easily instigated into charging with their horns". Strong bulls of Bashan have beset me round. Bashan, the richest pasture-g"round of Palestine, produces the largest and strongest animals (Eze_39:18). Hence "the kine of Bashan" became an expression for powerful oppressors (Amo_4:1).
★13They gaped upon me with their mouths, as a ravening and a roaring lion.
The Pulpit Commentary
They gaped upon me with their mouths. One metaphor is superseded by another. Fierce and threatening as bulls, the adversaries are ravenous as lions. They "gape with their mouths," eager to devour, ready to spring on the prey and crush it in their monstrous jaws. As a ravening and a roaring lion. The tumult and noise made by those who demanded our Lord's death are noted by the evangelist, περισσῶς ἔκραζον—θόρυβος γίνεται (Mat_27:23, Mat_27:24).
They gaped upon me with their mouths. One metaphor is superseded by another. Fierce and threatening as bulls, the adversaries are ravenous as lions. They "gape with their mouths," eager to devour, ready to spring on the prey and crush it in their monstrous jaws. As a ravening and a roaring lion. The tumult and noise made by those who demanded our Lord's death are noted by the evangelist, περισσῶς ἔκραζον—θόρυβος γίνεται (Mat_27:23, Mat_27:24).
★14I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.
Jamieson-Fausset-Brown
14-15. Utter exhaustion and hopeless weakness, in these circumstances of pressing danger, are set forth by the most expressive figures; the solidity of the body is destroyed, and it becomes like water; the bones are parted; the heart, the very seat of vitality, melts like wax; all the juices of the system are dried up; the tongue can no longer perform its office, but lies parched and stiffened (compare Ge 49:4; 2Sa 14:14; Psa 58:8). In this, God is regarded as the ultimate source, and men as the instruments.
14-15. Utter exhaustion and hopeless weakness, in these circumstances of pressing danger, are set forth by the most expressive figures; the solidity of the body is destroyed, and it becomes like water; the bones are parted; the heart, the very seat of vitality, melts like wax; all the juices of the system are dried up; the tongue can no longer perform its office, but lies parched and stiffened (compare Ge 49:4; 2Sa 14:14; Psa 58:8). In this, God is regarded as the ultimate source, and men as the instruments.
The Pulpit Commentary
I am poured out like water (comp. Psa_58:7; 2Sa_14:14). The exact meaning is uncertain; but extreme' weakness and exhaustion, something like utter prostration, seems to be indicated. And all my bones are out of joint. The strain of the body suspended on the cross would all but dislocate the joints of the arms, and would be felt in every bone of the body. My heart is like wax; it is melted in the midst of my bowels. The proximate cause of death in crucifixion is often failure of the heart's action, the supply of venous b]cod not being sufficient to stimulate it. Hence palpitation, faintness, and final syncope.
I am poured out like water (comp. Psa_58:7; 2Sa_14:14). The exact meaning is uncertain; but extreme' weakness and exhaustion, something like utter prostration, seems to be indicated. And all my bones are out of joint. The strain of the body suspended on the cross would all but dislocate the joints of the arms, and would be felt in every bone of the body. My heart is like wax; it is melted in the midst of my bowels. The proximate cause of death in crucifixion is often failure of the heart's action, the supply of venous b]cod not being sufficient to stimulate it. Hence palpitation, faintness, and final syncope.
★15My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.
The Pulpit Commentary
My strength is dried up like a potsherd. All strength dies out under the action of the many acute pains which rack the whole frame, and as little remains as there remains of moisture in a potsherd. And my tongue cleaveth to my jaws. An extreme and agonizing thirst sets in—the secretions generally fail—and the saliva especially is suppressed, so that the mouth feels parched and dry. Hence the cry of suffering which was at last wrung from our Lord, when, just before the end, he exclaimed, "I thirst" (Joh_19:28). And thou hast brought me into the dust of death. "The dust of death" is a periphrasis for death itself, which is so closely associated in our thoughts with the dust of the tomb (see below, Psa_22:29; and comp. Psa_30:10; Psa_104:29; and Job_10:9; Job_34:35; Ecc_3:20; Ecc_12:7, etc.).
My strength is dried up like a potsherd. All strength dies out under the action of the many acute pains which rack the whole frame, and as little remains as there remains of moisture in a potsherd. And my tongue cleaveth to my jaws. An extreme and agonizing thirst sets in—the secretions generally fail—and the saliva especially is suppressed, so that the mouth feels parched and dry. Hence the cry of suffering which was at last wrung from our Lord, when, just before the end, he exclaimed, "I thirst" (Joh_19:28). And thou hast brought me into the dust of death. "The dust of death" is a periphrasis for death itself, which is so closely associated in our thoughts with the dust of the tomb (see below, Psa_22:29; and comp. Psa_30:10; Psa_104:29; and Job_10:9; Job_34:35; Ecc_3:20; Ecc_12:7, etc.).
★16For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.
Jamieson-Fausset-Brown
16. Evildoers are well described as dogs, which, in the East, herding together, wild and rapacious, are justly objects of great abhorrence. The last clause has been a subject of much discussion (involving questions as to the genuineness of the Hebrew word translated "pierce)" which cannot be made intelligible to the English reader. Though not quoted in the New Testament, the remarkable aptness of the description to the facts of the Saviour's history, together with difficulties attending any other mode of explaining the clause in the Hebrew, justify an adherence to the terms of our version and their obvious meaning.
16. Evildoers are well described as dogs, which, in the East, herding together, wild and rapacious, are justly objects of great abhorrence. The last clause has been a subject of much discussion (involving questions as to the genuineness of the Hebrew word translated "pierce)" which cannot be made intelligible to the English reader. Though not quoted in the New Testament, the remarkable aptness of the description to the facts of the Saviour's history, together with difficulties attending any other mode of explaining the clause in the Hebrew, justify an adherence to the terms of our version and their obvious meaning.
The Pulpit Commentary
For dogs have compassed me. "Dogs" now encompass the Sufferer, perhaps the subordinate agents in the cruelties—the rude Roman soldiery, who laid rough hands on the adorable Person (Mat_27:27-35). Oriental dogs are savage and of unclean habits, whence the term "dog" in the East has always been, and still is, a term of reproach. The assembly of the wicked have enclosed me; or, a band of wicked ones have shut me in. The "band" of Roman soldiers (Mar_15:16) seems foreshadowed. They pierced my hands and my feet. There are no sufficient critical grounds for relinquishing (with Hengstenberg) this interpretation. It has the support of the Septuagint, the Syriac, the Arabic, and the Vulgate Versions, and is maintained by Ewald, Reinke, Bohl, Moll, Kay, the writer in the 'Speaker's Commentary,' and our Revisers. Whether the true reading be kaaru (כָאְרַוּ) or kaari (כָאֲרִי), the sense will be the same, kaari being the apocopated participle of the verb, whereof kaaru is the 3rd pers. plu. indic.
For dogs have compassed me. "Dogs" now encompass the Sufferer, perhaps the subordinate agents in the cruelties—the rude Roman soldiery, who laid rough hands on the adorable Person (Mat_27:27-35). Oriental dogs are savage and of unclean habits, whence the term "dog" in the East has always been, and still is, a term of reproach. The assembly of the wicked have enclosed me; or, a band of wicked ones have shut me in. The "band" of Roman soldiers (Mar_15:16) seems foreshadowed. They pierced my hands and my feet. There are no sufficient critical grounds for relinquishing (with Hengstenberg) this interpretation. It has the support of the Septuagint, the Syriac, the Arabic, and the Vulgate Versions, and is maintained by Ewald, Reinke, Bohl, Moll, Kay, the writer in the 'Speaker's Commentary,' and our Revisers. Whether the true reading be kaaru (כָאְרַוּ) or kaari (כָאֲרִי), the sense will be the same, kaari being the apocopated participle of the verb, whereof kaaru is the 3rd pers. plu. indic.
★17I may tell all my bones: they look and stare upon me.
Jamieson-Fausset-Brown
17. His emaciated frame, itself an item of his misery, is rendered more so as the object of delighted contemplation to his enemies. The verbs, "look" and "stare," often occur as suggestive of feelings of satisfaction (compare Psa 27:13; 54:7; 118:7).
17. His emaciated frame, itself an item of his misery, is rendered more so as the object of delighted contemplation to his enemies. The verbs, "look" and "stare," often occur as suggestive of feelings of satisfaction (compare Psa 27:13; 54:7; 118:7).
The Pulpit Commentary
I may tell all my bones. Our Lord's active life and simple habits would give him a spare frame, while the strain of crucifixion would accentuate and bring into relief every point of his anatomy. He might thus, if so minded, "tell all his bones." They look and stare upon me (comp. Luk_23:35, "And the people stood beholding").
I may tell all my bones. Our Lord's active life and simple habits would give him a spare frame, while the strain of crucifixion would accentuate and bring into relief every point of his anatomy. He might thus, if so minded, "tell all his bones." They look and stare upon me (comp. Luk_23:35, "And the people stood beholding").
★18They part my garments among them, and cast lots upon my vesture.
Jamieson-Fausset-Brown
18. This literally fulfilled prediction closes the sad picture of the exposed and deserted sufferer.
18. This literally fulfilled prediction closes the sad picture of the exposed and deserted sufferer.
The Pulpit Commentary
They part my garments among them, and cast lots upon my vesture. It has been well observed that "the act here described is not applicable either to David or to any personage whose history is recorded in the Bible, save to Jesus". Two evangelists (Mat_27:35; Joh_19:24) note the fulfilment of the prophecy in the conduct of the soldiers at the crucifixion of Christ. The circumstance is reserved for the final touch in the picture, since it marked that all was over; the Victim was on the point of expiring; he would never need his clothes again.
They part my garments among them, and cast lots upon my vesture. It has been well observed that "the act here described is not applicable either to David or to any personage whose history is recorded in the Bible, save to Jesus". Two evangelists (Mat_27:35; Joh_19:24) note the fulfilment of the prophecy in the conduct of the soldiers at the crucifixion of Christ. The circumstance is reserved for the final touch in the picture, since it marked that all was over; the Victim was on the point of expiring; he would never need his clothes again.
19But be not thou far from me, O LORD: O my strength, haste thee to help me.
Jamieson-Fausset-Brown
19-20. He now turns with unabated desire and trust to God, who, in His strength and faithfulness, is contrasted with the urgent dangers described.
19-20. He now turns with unabated desire and trust to God, who, in His strength and faithfulness, is contrasted with the urgent dangers described.
The Pulpit Commentary
But be not thou far from me, O Lord (comp. Psa_22:11). The special trouble for which he had invoked God's aid having been minutely described, the Sufferer reverts to his prayer, which he first repeats, and then strengthens and enforces by requesting that the aid may be given speedily, O my strength, haste thee to help me. Eyaluth, the abstract term used for "strength," seems to mean "source, or substance, of all strength."
But be not thou far from me, O Lord (comp. Psa_22:11). The special trouble for which he had invoked God's aid having been minutely described, the Sufferer reverts to his prayer, which he first repeats, and then strengthens and enforces by requesting that the aid may be given speedily, O my strength, haste thee to help me. Eyaluth, the abstract term used for "strength," seems to mean "source, or substance, of all strength."
20Deliver my soul from the sword; my darling from the power of the dog.
The Pulpit Commentary
Deliver my soul from the sword. "The sword" symbolizes the authority of the Roman governor—that authority by which Christ was actually put to death. If he prayed, even on the cross, to be delivered from it, the prayer must have been offered with the reservations previously made in Gethsemane, "If it be possible" (Mat_26:39); "If thou be willing" (Luk_22:42); "Nevertheless not as I will, but as thou wilt." The human will in Christ was in favour of the deliverance; the Divine will, the same in Christ as in his Father, was against it. My darling—literally, my only one—from the power of the dog. By "my darling" there is no doubt that the soul is intended, both here and in Psa_35:17. It seems to be so called as the most precious thing that each man possesses (see Mat_16:26). "The dog" is used, not of an individual, but of the class, and is best explained, like the "dogs" in Psa_35:16, of the executioners.
Deliver my soul from the sword. "The sword" symbolizes the authority of the Roman governor—that authority by which Christ was actually put to death. If he prayed, even on the cross, to be delivered from it, the prayer must have been offered with the reservations previously made in Gethsemane, "If it be possible" (Mat_26:39); "If thou be willing" (Luk_22:42); "Nevertheless not as I will, but as thou wilt." The human will in Christ was in favour of the deliverance; the Divine will, the same in Christ as in his Father, was against it. My darling—literally, my only one—from the power of the dog. By "my darling" there is no doubt that the soul is intended, both here and in Psa_35:17. It seems to be so called as the most precious thing that each man possesses (see Mat_16:26). "The dog" is used, not of an individual, but of the class, and is best explained, like the "dogs" in Psa_35:16, of the executioners.
21Save me from the lion’s mouth: for thou hast heard me from the horns of the unicorns.
Jamieson-Fausset-Brown
21. Deliverance pleaded in view of former help, when in the most imminent danger, from the most powerful enemy, represented by the unicorn or wild buffalo.
the lion's mouth--(Compare Psa 22:13). The lion often used as a figure representing violent enemies; the connecting of the mouth intimates their rapacity.
21. Deliverance pleaded in view of former help, when in the most imminent danger, from the most powerful enemy, represented by the unicorn or wild buffalo.
the lion's mouth--(Compare Psa 22:13). The lion often used as a figure representing violent enemies; the connecting of the mouth intimates their rapacity.
The Pulpit Commentary
Save me from the lion's mouth (comp. Psa_22:13). Either the chief persecutors, viewed as a class, or Satan, their instigator, would seem to be intended. For thou hast heard me from the horns of the unicorns; rather, even from the horns of the win oxen hast thou heard me. The conviction suddenly comes to the Sufferer that he is heard. Still, the adversaries are round about him—the "dogs," the "lions," and the "strong bulls of Bashan," now showing as ferocious wild cattle, menacing him with their horns. But all the Sufferer's feelings are changed. The despondent mood has passed away. He is not forsaken. He has One to help. In one way or another he knows himself—feels himself—delivered; and he passes from despair and agony into a condition of perfect peace, and even exultation. He passes, in fact, from death to life, from humiliation to glory; and at once he proceeds to show forth his thankfulness by a burst of praise. The last strophe of the psalm (Psa_22:22-31) is the jubilant song of the Redeemer, now that his mediatorial work is done, and his life of suffering "finished" (Joh_19:30).
Save me from the lion's mouth (comp. Psa_22:13). Either the chief persecutors, viewed as a class, or Satan, their instigator, would seem to be intended. For thou hast heard me from the horns of the unicorns; rather, even from the horns of the win oxen hast thou heard me. The conviction suddenly comes to the Sufferer that he is heard. Still, the adversaries are round about him—the "dogs," the "lions," and the "strong bulls of Bashan," now showing as ferocious wild cattle, menacing him with their horns. But all the Sufferer's feelings are changed. The despondent mood has passed away. He is not forsaken. He has One to help. In one way or another he knows himself—feels himself—delivered; and he passes from despair and agony into a condition of perfect peace, and even exultation. He passes, in fact, from death to life, from humiliation to glory; and at once he proceeds to show forth his thankfulness by a burst of praise. The last strophe of the psalm (Psa_22:22-31) is the jubilant song of the Redeemer, now that his mediatorial work is done, and his life of suffering "finished" (Joh_19:30).
I Will Declare Thy Name Unto My Brethren
★22I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.
Jamieson-Fausset-Brown
22-24. He declares his purpose to celebrate God's gracious dealings and publish His manifested perfections ("name," Psa 5:11), &c., and forthwith he invites the pious (those who have a reverential fear of God) to unite in special praise for a deliverance, illustrating God's kind regard for the lowly, whom men neglect [Psa 22:24]. To hide the face (or eyes) expresses a studied neglect of one's cause, and refusal of aid or sympathy (compare Psa 30:7; Is 1:15).
22-24. He declares his purpose to celebrate God's gracious dealings and publish His manifested perfections ("name," Psa 5:11), &c., and forthwith he invites the pious (those who have a reverential fear of God) to unite in special praise for a deliverance, illustrating God's kind regard for the lowly, whom men neglect [Psa 22:24]. To hide the face (or eyes) expresses a studied neglect of one's cause, and refusal of aid or sympathy (compare Psa 30:7; Is 1:15).
The Pulpit Commentary
I will declare thy Name unto my brethren. The thought of the brethren is uppermost. As, when the body was removed, loving messages were at once sent to the disciples (Mat_28:10; Joh_20:17), so, with the soul of the Redeemer in the intermediate state, the "brethren" are the first care. God's Name, and all that he has done—the acceptance of the sacrifice, the effectuation of man's salvation—shall be made known to them (see Heb_2:9-12). In the midst of the congregation will I praise thee. He will join with them in praising and adoring his Father, so soon as circumstances allow (compare the Eucharist at Emmaus, Luk_24:30).
I will declare thy Name unto my brethren. The thought of the brethren is uppermost. As, when the body was removed, loving messages were at once sent to the disciples (Mat_28:10; Joh_20:17), so, with the soul of the Redeemer in the intermediate state, the "brethren" are the first care. God's Name, and all that he has done—the acceptance of the sacrifice, the effectuation of man's salvation—shall be made known to them (see Heb_2:9-12). In the midst of the congregation will I praise thee. He will join with them in praising and adoring his Father, so soon as circumstances allow (compare the Eucharist at Emmaus, Luk_24:30).
23Ye that fear the LORD, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.
The Pulpit Commentary
Ye that fear the Lord, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel. "All Israel:" all the people of God are called upon to join in the praise which the Sea will henceforth offer to the Father through eternity. The praise of God is to be joined with the fear of God, according to the universal teaching of Scripture.
Ye that fear the Lord, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel. "All Israel:" all the people of God are called upon to join in the praise which the Sea will henceforth offer to the Father through eternity. The praise of God is to be joined with the fear of God, according to the universal teaching of Scripture.
24For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.
The Pulpit Commentary
For he hath not despised nor abhorred the affliction of the afflicted. The Father might seem by his passivity to disregard his Son's affliction; but it was not really so. Every pang was marked, every suffering sympathized with. And the reward received from the Father was proportionate (see Isa_53:12, "Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death;" and Php_2:8-11, "He became obedient unto death, even the death of the cross; wherefore God also hath highly exalted him, and given him a Name which is above every name: that at the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father"). Neither hath he hid his face from him; but when he cried unto him, he heard. There was no real turning away, no real forsaking. Every cry was heard, and the cries were answered at the fitting moment.
For he hath not despised nor abhorred the affliction of the afflicted. The Father might seem by his passivity to disregard his Son's affliction; but it was not really so. Every pang was marked, every suffering sympathized with. And the reward received from the Father was proportionate (see Isa_53:12, "Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death;" and Php_2:8-11, "He became obedient unto death, even the death of the cross; wherefore God also hath highly exalted him, and given him a Name which is above every name: that at the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father"). Neither hath he hid his face from him; but when he cried unto him, he heard. There was no real turning away, no real forsaking. Every cry was heard, and the cries were answered at the fitting moment.
25My praise shall be of thee in the great congregation: I will pay my vows before them that fear him.
Jamieson-Fausset-Brown
25-26. My praise shall be of thee--or, perhaps better, "from thee," that is, God gives grace to praise Him. With offering praise, he further evinces his gratitude by promising the payment of his vows, in celebrating the usual festival, as provided in the law (De 12:18; 16:11), of which the pious or humble, and they that seek the Lord (His true worshippers) shall partake abundantly, and join him in praise [Psa 22:26]. In the enthusiasm produced by his lively feelings, he addresses such in words, assuring them of God's perpetual favor [Psa 22:26]. The dying of the heart denotes death (1Sa 25:37); so its living denotes life.
25-26. My praise shall be of thee--or, perhaps better, "from thee," that is, God gives grace to praise Him. With offering praise, he further evinces his gratitude by promising the payment of his vows, in celebrating the usual festival, as provided in the law (De 12:18; 16:11), of which the pious or humble, and they that seek the Lord (His true worshippers) shall partake abundantly, and join him in praise [Psa 22:26]. In the enthusiasm produced by his lively feelings, he addresses such in words, assuring them of God's perpetual favor [Psa 22:26]. The dying of the heart denotes death (1Sa 25:37); so its living denotes life.
The Pulpit Commentary
My praise shall be of thee in the great congregation. The phraseology is that of the Mosaic dispensation, with which alone David was acquainted. But the fulfilment is in those services of praise where, whenever Christ's disciples are gathered together, there is he in the midst of them. I will pay my vows before them that fear him. "Vows," in the strict sense of the word, are scarcely meant; rather "devotions" generally.
My praise shall be of thee in the great congregation. The phraseology is that of the Mosaic dispensation, with which alone David was acquainted. But the fulfilment is in those services of praise where, whenever Christ's disciples are gathered together, there is he in the midst of them. I will pay my vows before them that fear him. "Vows," in the strict sense of the word, are scarcely meant; rather "devotions" generally.
26The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.
The Pulpit Commentary
The meek shall eat and be satisfied. In the Eucharistic feasts of Christ's kingdom it is "the meek" especially who shall eat, and be satisfied, feeling that they have all their souls long for—a full banquet, of the very crumbs of which they are not worthy. They shall praise the Lord that seek him. The service shall be emphatically one of praise. Your heart shall live for ever. The result shall be life for evermore; for the body and blood of the Lord Jesus Christ, worthily received, preserve men's bodies and souls to everlasting life.
The meek shall eat and be satisfied. In the Eucharistic feasts of Christ's kingdom it is "the meek" especially who shall eat, and be satisfied, feeling that they have all their souls long for—a full banquet, of the very crumbs of which they are not worthy. They shall praise the Lord that seek him. The service shall be emphatically one of praise. Your heart shall live for ever. The result shall be life for evermore; for the body and blood of the Lord Jesus Christ, worthily received, preserve men's bodies and souls to everlasting life.
★27All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee.
Jamieson-Fausset-Brown
27-31. His case illustrates God's righteous government. Beyond the existing time and people, others shall be brought to acknowledge and worship God; the fat ones, or the rich as well as the poor, the helpless who cannot keep themselves alive, shall together unite in celebrating God's delivering power, and transmit to unborn people the records of His grace.
27-31. His case illustrates God's righteous government. Beyond the existing time and people, others shall be brought to acknowledge and worship God; the fat ones, or the rich as well as the poor, the helpless who cannot keep themselves alive, shall together unite in celebrating God's delivering power, and transmit to unborn people the records of His grace.
The Pulpit Commentary
All the ends of the world shall remember and turn unto the Lord. The Gentiles from every quarter shall come into the new kingdom, remembering him whom they had so long forgotten, Jehovah, the true God. And all the kindreds of the nations shall worship before thee. Pleonastic. A repetition of the idea contained in the preceding clause. (For the fulfilment, the history of missions must be consulted.)
All the ends of the world shall remember and turn unto the Lord. The Gentiles from every quarter shall come into the new kingdom, remembering him whom they had so long forgotten, Jehovah, the true God. And all the kindreds of the nations shall worship before thee. Pleonastic. A repetition of the idea contained in the preceding clause. (For the fulfilment, the history of missions must be consulted.)
★28For the kingdom is the LORD’s: and he is the governor among the nations.
The Pulpit Commentary
For the kingdom is the Lord's (comp. Psa_96:10; Psa_97:1). Christ has taken the kingdom, and even now rules on the earth—not yet wholly over willing subjects, but over a Church that is ever expanding more and more, and tending to become universal. And he is the Governor among the nations. Not the Governor of one nation only, but of all.
For the kingdom is the Lord's (comp. Psa_96:10; Psa_97:1). Christ has taken the kingdom, and even now rules on the earth—not yet wholly over willing subjects, but over a Church that is ever expanding more and more, and tending to become universal. And he is the Governor among the nations. Not the Governor of one nation only, but of all.
29All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.
The Pulpit Commentary
All they that be fat upon earth shall eat and worship. The Christian feast is not for the poor and needy only, like Jewish sacrificial feasts, but for the "fat ones" of the earth as well—the rich and prosperous. As Hengstenberg observes, "This great spiritual feast is not unworthy of the presence even of those who live in the greatest abundance: it contains a costly viand, which all their plenty cannot give—a viand for which even the satisfied are hungry; and, on the other hand, the most needy and most miserable are not excluded". All they that go down to the dust shall bow before him; i.e. all mortal men what-soever—all that are on their way to the tomb—shall bow before Christ, either willingly as his worshippers, or unwillingly as his conquered enemies, made to lick the dust at his feet. And none can keep alive his own soul. Life is Christ's gift; the soul cannot be kept alive except through him, by his quickening Spirit (Joh_6:53, Joh_6:63).
All they that be fat upon earth shall eat and worship. The Christian feast is not for the poor and needy only, like Jewish sacrificial feasts, but for the "fat ones" of the earth as well—the rich and prosperous. As Hengstenberg observes, "This great spiritual feast is not unworthy of the presence even of those who live in the greatest abundance: it contains a costly viand, which all their plenty cannot give—a viand for which even the satisfied are hungry; and, on the other hand, the most needy and most miserable are not excluded". All they that go down to the dust shall bow before him; i.e. all mortal men what-soever—all that are on their way to the tomb—shall bow before Christ, either willingly as his worshippers, or unwillingly as his conquered enemies, made to lick the dust at his feet. And none can keep alive his own soul. Life is Christ's gift; the soul cannot be kept alive except through him, by his quickening Spirit (Joh_6:53, Joh_6:63).
30A seed shall serve him; it shall be accounted to the Lord for a generation.
The Pulpit Commentary
A seed shall serve him. The Church is founded on a rock, and the gates of hell shall not prevail against it. So long as the world endures, Christ shall always have worshippers—a "seed" which will "serve" him. It shall be accounted to the Lord for a generation. If we accept this rendering, we must understand that the seed of the first set of worshippers shall be the Lord's people for one generation, the seed of the next for another, and so on. But it is suggested that the true meaning is, "This shall be told of the Lord to generation after generation" (so Hengstenberg, Kay, Alexander, and our Revisers).
A seed shall serve him. The Church is founded on a rock, and the gates of hell shall not prevail against it. So long as the world endures, Christ shall always have worshippers—a "seed" which will "serve" him. It shall be accounted to the Lord for a generation. If we accept this rendering, we must understand that the seed of the first set of worshippers shall be the Lord's people for one generation, the seed of the next for another, and so on. But it is suggested that the true meaning is, "This shall be told of the Lord to generation after generation" (so Hengstenberg, Kay, Alexander, and our Revisers).
★31They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.
The Pulpit Commentary
They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this. One generation after another shall come, and shall report God's righteousness, as shown forth in Christ, each to its successor—a people yet to be born—telling them that God "has done this;" i.e. effected all that is here sketched out, and so accomplished the work of redemption.
They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this. One generation after another shall come, and shall report God's righteousness, as shown forth in Christ, each to its successor—a people yet to be born—telling them that God "has done this;" i.e. effected all that is here sketched out, and so accomplished the work of redemption.
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Psalms
Chapter 22
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