Text -- Psalms 22:25 (NET)

22:25 You are the reason I offer praise in the great assembly; I will fulfill my promises before the Lord’s loyal followers.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 22:25

In the universal church, of Jews and Gentiles.

JFB: Psa 22:25-26

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 (Deu 12:18; Deu 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.

Clarke: Psa 22:25

The great congregation - In Psa 22:22 he declares that he will praise God in the midst of the congregation. Here the Jews seem to be intended. In this verse he says he will praise him in the Great Congregation. Here the Gentiles are probably meant. The Jewish nation was but a small number in comparison of the Gentile world. And those of the former who received the Gospel were very few when compared with those among the Gentiles who received the Divine testimony. The one was (for there is scarcely a converted Jew now) קהל kahal , an assembly; the other was, is, and will be increasingly, קהל רב kahal rab , a Great Assembly. Salvation was of the Jews, it is now of the Gentiles.

Calvin: Psa 22:25

25.My praise shall proceed from thee I do not reject the other translation; but in my opinion, the Hebrew manner of expression here requires this sense - that David will take the matter of his song of praise from God. Accordingly, I supply the verb shall proceed, or shall flow, — My praise shall proceed or flow from thee; and he made this statement in order to testify that he owed his deliverance entirely to God. We know that there are many who, under pretense of praising God, trumpet forth their own praises, and those of their friends, and leaving God in the back-ground, take occasion from one thing or another to celebrate their own triumphs. The Psalmist repeats what he had touched upon a little before, that he will show the tokens of his gratitude in a public manner, in order thereby to edify others. He adds, that among these tokens will be the solemn exercise of godliness enjoined by the law: I will pay my vows in the presence of them that fear him. In important affairs, and when threatened with imminent danger, it was a common practice among God’s ancient people to vow a peace-offering, and after having obtained the object of their desire, they performed their vow. As David, therefore, belonged to the number of the saints, he conformed himself, as it became him, to that common and understood regulation of the Church. The vows which he promises to pay are those which he intimates he had made in his extreme distress, and he prepares himself to perform them with a noble and cheerful heart, yea, with a heart full of confidence. Now, although it behoved him to perform this solemn act of religion in the presence of the whole assembly without distinction, he again confesses it to be his desire, that all who should be present there to witness it should be the true worshippers of God. Thus, although it may not be in our power to cleanse the Church of God, it is our duty to desire her purity. The Papists, by wresting this passage to support their false and deceitful vows, show themselves so stupid and so ridiculous, that it is unnecessary to spend much time in refuting them. What resemblance is there between these childish fooleries, with which according to their own imagination they attempt to appease God, and this holy testimony of gratitude, which not only a true sense of religion and the fear of God suggested to the fathers, but which God himself has commanded and ratified in his law? Yea, how can they have the face to equal their foolish and infamous superstitions to the most precious of all sacrifices - the sacrifice of thanksgiving? even as the Scriptures testify, that the principal part of the service of God consists in this, that true believers publicly and solemnly acknowledge that he is the author of all good things.

TSK: Psa 22:25

My praise : Psa 22:22, Psa 35:18, Psa 40:9, Psa 40:10, Psa 111:1

I will : Psa 56:12, Psa 65:1, Psa 66:13, Psa 66:16, Psa 116:14-19, Psa 118:19, Psa 118:20; Ecc 5:4, Ecc 5:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 22:25

My praise shall be of thee - That is, I will praise thee. I will call to remembrance thy goodness, and will unite with others in celebrating thy faithfulness and lovingkindness.

In the great congregation - See the notes at Psa 22:27.

I will pay my vows before them that fear him - In the presence of his worshippers. That is, he would keep the vows which in his afflictions he had made, that he would praise and serve God. These vows or promises were of the nature of a "debt"which he says he would remember to pay. Of the Redeemer, this need not be understood personally, but it means that as the result of his prayer having been heard, the worship of God would be celebrated by those who feared him. The solemn worship of the people of God - the praises which they offer to the Most High - may be regarded as worship paid by the Redeemer himself, for he does it in the persons and services of those whom he redeemed. All the praises which proceed from their hearts and lips are the fruit of his "vows,"of his fidelity, and his prayers.

Poole: Psa 22:25

In the great congregation either in the general assemblies of the Israelites at their solemn feasts; or in the universal church, made up of Jews and Gentiles, as the following verses explain it.

My vows i.e. those praises and services which in my distress I vowed to return unto thee when thou didst deliver me.

Gill: Psa 22:25

My praise shall be of thee in the great congregation,.... Or, "my praise is from thee" ^o; not that he should have praise of God, as he had, when he was received up into heaven, and set down at the right hand of God; but that God should be the object of his praise, as he was the cause of it; his salvation and deliverance of him, and resurrection from the dead, and exaltation of him, were the occasion and matter of it: the place where Christ determined to praise the Lord is "the great congregation"; either his apostles, who, though a little flock, yet, on account of their extraordinary office and gifts, and peculiar privileges, were the greatest congregation that ever was in the world; or the five hundred brethren to whom Christ appeared at once after his resurrection; or else the whole church under the Gospel dispensation; in the midst of which Christ is, and who in the members of it praises the name of the Lord; and this especially will have its accomplishment at the latter day, when great multitudes will be converted, and the voice of praise and thanksgiving will be among them, Rev 7:9;

I will pay my vows before them that fear him; either those which he made in the council and covenant of grace, when he engaged to become a surety for his people, to assume their nature, to suffer and die for them, to redeem them from sin and misery, and bring them nigh to God, and save them with an everlasting salvation; all which he has openly done; see Psa 31:19; or those which he made in Psa 22:21; that he would declare the name of the Lord unto his brethren, and sing praise unto him in the midst of the church; compare with this Psa 116:12.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 22:25

¹ tn Heb “from with you [is] my praise.”

² tn Heb “my vows I will fulfill before those who fear him.” When asking the Lord for help, the psalmists would typically promise to praise the Lord publicly if he intervened and delivered them.

Geneva Bible: Psa 22:25

My praise [shall be] of thee in the great congregation: I will pay my ^{( p )} vows before them that fear him.

^{( p )} Which were sacrifices of thanksgiving which they offered by God's commandment, when they were delivered out of any great danger.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 22:1-31

1 David complains in great discouragement.

9 He prays in great distress.

23 He praises God.

Maclaren: Psa 22:25

Feasting On The Sacrifice

The meek shall eat and be satisfied.'--Psalm 22:26.

THE flesh of the sacrifice of his peace-offering for thanksgiving shall be offered in the day of his oblation.' Such was the law for Israel. And the custom of sacrificial feasts, which it embodies, was common to many lands. To such a custom my text alludes; for the Psalmist has just been speaking of paying his vows' (that is, sacrifices which he had vowed in the time of his trouble), and to partake of these he invites the meek. The sacrificial dress is only a covering for high and spiritual thoughts. In some way or other the singer of this psalm anticipates that his experiences shall be the nourishment and gladness of a wide circle; and if we observe that in the context that circle is supposed to include the whole world, and that one of the results of partaking of this sacrificial feast is your heart shall live for ever,' we may well say with the Ethiopian eunuch, Of whom speaketh the Psalmist thus?'

The early part of the psalm answers the question. Jesus Christ laid His hand on this wonderful psalm of desolation, despair, and deliverance when on the Cross He took its first words as expressing His emotion then: My God! My God! Why hast Thou forsaken Me?' Whatever may be our views as to its authorship, and as to the connection between the Psalmist's utterances and his own personal experiences, none to whom that voice that rang through the darkness on Calvary is the voice of the Son of God, can hesitate as to who it is whose very griefs and sorrows are thus the spiritual food that gives life to the whole world.

From this, the true point of view, then, from which to look at the whole of this wonderful psalm, I desire to deal with the words of my text now.

I. We Have, First, Then, The World's Sacrificial Feast.

The Jewish ritual, and that of many other nations, as I have remarked, provided for a festal meal following on, and consisting of the material of, the sacrifice. A generation which studies comparative mythology, and spares no pains to get at the meaning underlying the barbarous worship of the rudest nations, ought to be interested in the question of the ideas that formed and were expressed by that elaborate Jewish ritual. In the present case, the signification is plain enough. That which, in one aspect, is a peace-offering reconciling to God, in another aspect is the nourishment and the joy of the hearts that accept it. And so the work of Jesus Christ has two distinct phases of application, according as we think of it as being offered to God or appropriated by men. In the one case it is our peace; in the other it is our food and our life. If we glance for a moment at the marvellous picture of suffering and desolation in the previous portion of this psalm, which sounds the very depths of both, we shall understand more touchingly what it is on which Christian hearts are to feed. The desolation that spoke in Why hast Thou forsaken Me?' the consciousness of rejection and reproach, of mockery and contempt, which wailed, All that see Me laugh Me to scorn; they shoot out the lip; they shake the head, saying, "He trusted on the Lord that He would deliver Him; let Him deliver Him, seeing He delighteth in Him;" the physical sufferings which are the very picture of crucifixion, so as that the whole reads like history than prophecy, ha All My bones are out of joint; My strength is dried up like a potsherd; and My tongue cleaveth to My jaws'; the actual passing into the darkness of the grave, which is expressed in Thou hast brought Me into the dust of death'; and even the minute correspondence, so inexplicable upon any hypothesis except that it is direct prophecy, which is found in' They part My garments among them, and cast lots upon My vesture' --these be the viands, not without bitter herbs, that are laid on the table which Christ spreads for us. They are parts of the sacrifice that reconciles to God. Offered to Him they make our peace. They are parts and elements of the food of our spirits. Appropriated and partaken of by us they make our strength and our life.

Brethren! there is little food, there is little impulse, little strength for obedience, little gladness or peace of heart to be got from a Christ who is not a Sacrifice. If we would know how much He may be to us, as the nourishment of our best life, and as the source of our purest and permanent gladness, we must, first of all, look upon Him as the Offering for the world's sin, and then as the very Life and Bread of our souls. The Christ that feeds the world is the Christ that died for the world.

Hence our Lord Himself, most eminently in one great and profound discourse, has set forth, not only that He is the Bread of God which came down from heaven,' but that His flesh and His blood are such, and the separation between the two in the discourse, as in the memorial rite, indicates that there has come the violent separation of death, and that thereby He becomes the life of humanity.

So my text, and the whole series of Old Testament representations in which the blessings of the Kingdom are set forth as a feast, and the parables of the New Testament in which a similar representation is contained, do all converge upon, and receive their deepest meaning from, that one central thought that the peace-offering for the world is the food of the world.

We see, hence, the connection between these great spiritual ideas and the central act of Christian worship. The Lord's Supper simply says by act what my text says in words. I know no difference between the rite and the parable, except that the one is addressed to the eye and the other to the ear. The rite is an acted parable; the parable is a spoken rite. And when Jesus Christ, in the great discourse to which I have referred, dilates at length upon the eating of His flesh and the drinking of His blood' as being the condition of spiritual life, He is not referring to the Lord's Supper, but the discourse and the rite refer both to the same spiritual truth. One is a symbol; the other is a saying; and symbol and saying mean just the same thing. The saying does not refer to the symbol, but to that to which the symbol refers. It seems to me that one of the greatest dangers which now threaten Evangelical Christianity is the strange and almost inexplicable recrudescence of Sacramentarianism in this generation to which those Christian communities are contributing, however reluctantly and unconsciously, who say there is something more than commemorative symbols in the bread and wine of the Lord's table. If once you admit that, it seems, in my humble judgment, that you open the door to the whole flood of evils which the history of the Church declares have come with the Sacramentarian hypothesis. And we must take our stand, as I believe, upon the plain, intelligible thoughts--Baptism is a declaratory symbol, and nothing more; the Lord's Supper is a commemorative symbol, and nothing more; except that both are acts of obedience to the enjoining Lord. When we stand there we can face all priestly superstitions, and say, Jesus I know; and Paul I know; but who are ye?' The meek shall eat and be satisfied,' and the food of the world is the suffering Messiah.

But what have we to say about the act expressed in the text? The meek shall eat.' I do not desire to dwell at any length upon the thought of the process by which this food of the world becomes ours, in this sermon. But there are two points which perhaps may be regarded as various aspects of one, on which I would like to say just a sentence or two. Of course, the translation of the eating' of my text into spiritual reality is simply that we partake of the food of our spirits by the act of faith in Jesus Christ. But whilst that is so, let me put emphasis, in a sentence, upon the thought that personal appropriation, and making the world's food mine, by my own individual act, is the condition on which alone I get any good from it. It is possible to die of starvation at the door of a granary. It is possible to have a table spread with all that is needful, and yet to set one's teeth, and lock one's lips, and receive no strength and no gladness from the rich provision. Eat' means, at any rate, incorporate with myself, take into my very own lips, masticate with my very own teeth, swallow down by my very own act, and so make part of my physical frame. And that is what we have to do with Jesus Christ, or He is nothing to us. Eat'; claim your part in the universal blessing; see that it becomes yours by your own taking of it into the very depths of your heart. And then, and then only, will it become your food.

And how are we to do that if, day in and day out, and week in and week out, and year in and year out, with some of us, there be scarce a thought turned to Him; scarce a desire winging its way to Him; scarce one moment of quiet contemplation of these great truths. We have to ruminate, we have to meditate; we have to make conscious and frequent efforts to bring before the mind, in the first place, and then before the heart and all the sensitive, emotional, and voluntary nature, the great truths on which our salvation rests. In so far as we do that we get good out of them; in so far as we fail to do it, we may call ourselves Christians, and attend to religious observances, and be members of churches, and diligent in good works, and all the rest of it, but nothing passes from Him to us, and we starve even whilst we call ourselves guests at His table.

Oh! the average Christian life of this day is a strange thing; very, very little of it has the depth that comes from quiet communion with Jesus Christ; and very little of it has the joyful consciousness of strength that comes from habitual reception into the heart of the grace that He brings. What is the good of all your profession unless it brings you to that? If a coroner's jury were to sit upon many of us--and we are dead enough to deserve it--the verdict would be, Died of starvation.' The meek shall eat,' but what about the professing Christians that feed their souls upon anything, everything rather than upon the Christ whom they say they trust and serve?

II. And Now Let Me Say A Word, In The Second Place, About The Rich Fruition Of This Feast.

The meek shall be satisfied.' Satisfied!' Who in the world is? And if we are not, why are we not? Jesus Christ, in the facts of His death and resurrection--for His resurrection as well as His death are included in the psalm--brings to us all that our circumstances, relationships, and inward condition can require.

Think of what that death, as the sacrifice for the world's sin, does. It sets all right in regard to our relation to God. It reveals to us a God of infinite love. It provides a motive, an impulse, and a Pattern for all life. It abolishes death, and it gives ample scope for the loftiest and most exuberant hopes that a man can cherish. And surely these are enough to satisfy the seeking spirit.

But go to the other end, and think, not of what Christ's work does for us, but of what we need to have done for us. What do you and I want to be satisfied? It would take a long time to go over the catalogue; let me briefly run through some of the salient points of it. We want, for the intellect, which is the regal part of man, though it be not the highest, truth which is certain, comprehensive, and inexhaustible; the first, to provide anchorage; the second, to meet and regulate and unify all thought and life; and the last, to allow room for endless research and ceaseless progress. And in that fact that the Eternal Son of the Eternal Father took upon Himself human nature, lived, died, rose, and reigns at God's right hand, I believe there lie the seeds of all truth, except the purely physical and material, which men need. Everything is there; every truth about God, about man, about duty, about a future, about society; everything that the world needs is laid up in germ in that great gospel of our salvation. If a man will take it for the foundation of his beliefs and the guide of his thinkings, he will find his understanding is satisfied, because it grasps the personal Truth who liveth, and is with us for ever.

Our hearts crave, however imperfect their love may be, a perfect love; and a perfect love means one untinged by any dash of selfishness, incapable of any variation or eclipse, all-knowing, all-pitying, all-powerful. We have made experience of precious loves that die. We know of loves that change, that grow cold, that misconstrue, that may have tears but have no hands. We know of loves' that are only a fine name for animal passions, and are twice cursed, cursing them that give and them that take. The happiest will admit, and the lonely will achingly feel, how we all want for satisfaction a love that cannot fail, that can help, that beareth all things, and that can do all things. We have it in Jesus Christ, and the Cross is the pledge thereof.

Conscience wants pacifying, cleansing, enlightening, directing, and we get all these in the good news of One that has died for us, and that lives to be our Lord. The will needs authority which is not force. And where is there an authority so constraining in its sweetness and so sweet in its constraint as in those silken bonds which are stronger than iron fetters? Hope, imagination, and all other of our powers or weaknesses, our gifts or needs, are satisfied when they feed on Christ. If we feed upon anything else it turns to ashes that break our teeth and make our palates gritty, and have no nourishment in them. We shall be for ever roaming with a hungry heart' unless we take our places at the feast on the one sacrifice for the world's peace.

III. I Can Say But A Word As To The Guests.

It is the meek' who eat. The word translated meek' has a wider and deeper meaning than that. Meek' refers, in our common language, mainly to men's demeanour to one another; but the expression here goes deeper. It means both afflicted' and lowly' --the right use of affliction being to bow men, and they that bow themselves are those who are fit to come to Christ's feast. There is a very remarkable contrast between the words of my text and those that follow a verse or two afterwards. The meek shall eat and be satisfied,' says the text. And then close upon its heels comes, All those that be fat upon earth shall eat.' That is to say, the lofty and proud have to come down to the level of the lowly, and take indiscriminate places at the table with the poor and the starving, which, being turned into plain English is just this--the one thing that hinders a man from partaking of the fulness of Christ's feeding grace is self-sufficiency, and the absence of a sense of need. They that' hunger and thirst after righteousness shall be filled'; and they that come, knowing themselves to be poor and needy, and humbly consenting to accept a gratuitous feast of charity--they, and only they, do get the rich provisions.

You are shut out because you shut yourselves out. They that do not know themselves to be hungry have no ears for the dinner-bell. They that feel the pangs of starvation and know that their own cupboards are empty, they are those who will turn to the table that is spread in the wilderness, and there find a feast of fat things.'

And so, dear friends! when He calls, do not let us make excuses, but rather listen to that voice that says to us, Why do you spend your money for that which is not bread, and your labour for that which satisfieth not … Incline your ear unto Me; hear, and your soul shall live.'

MHCC: Psa 22:22-31

The Saviour now speaks as risen from the dead. The first words of the complaint were used by Christ himself upon the cross; the first words of the triumph are expressly applied to him, Heb 2:12. All our praises must refer to the work of redemption. The suffering of the Redeemer was graciously accepted as a full satisfaction for sin. Though it was offered for sinful men, the Father did not despise or abhor it for our sakes. This ought to be the matter of our thanksgiving. All humble, gracious souls should have a full satisfaction and happiness in him. Those that hunger and thirst after righteousness in Christ, shall not labour for that which satisfies not. Those that are much in praying, will be much in thanksgiving. Those that turn to God, will make conscience of worshipping before him. Let every tongue confess that he is Lord. High and low, rich and poor, bond and free, meet in Christ. Seeing we cannot keep alive our own souls, it is our wisdom, by obedient faith, to commit our souls to Christ, who is able to save and keep them alive for ever. A seed shall serve him. God will have a church in the world to the end of time. They shall be accounted to him for a generation; he will be the same to them that he was to those who went before them. His righteousness, and not any of their own, they shall declare to be the foundation of all their hopes, and the fountain of all their joys. Redemption by Christ is the Lord's own doing. Here we see the free love and compassion of God the Father, and of our Lord Jesus Christ, for us wretched sinners, as the source of all grace and consolation; the example we are to follow, the treatment as Christians we are to expect, and the conduct under it we are to adopt. Every lesson may here be learned that can profit the humbled soul. Let those who go about to establish their own righteousness inquire, why the beloved Son of God should thus suffer, if their own doings could atone for sin? Let the ungodly professor consider whether the Saviour thus honoured the Divine law, to purchase him the privilege of despising it. Let the careless take warning to flee from the wrath to come, and the trembling rest their hopes upon this merciful Redeemer. Let the tempted and distressed believer cheerfully expect a happy end of every trial.

Matthew Henry: Psa 22:22-31

The same that began the psalm complaining, who was no other than Christ in his humiliation, ends it here triumphing, and it can be no other than Christ in his exaltation. And, as the first words of the complaint were used by Christ himself upon the cross, so the first words of the triumph are expressly applied to him (Heb 2:12) and are made his own words: I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. The certain prospect which Christ had of the joy set before him not only gave him a satisfactory answer to his prayers, but turned his complaints into praises; he saw of the travail of his soul, and was well satisfied, witness that triumphant word wherewith he breathed his last: It is finished.

Five things are here spoken of, the view of which were the satisfaction and triumph of Christ in his sufferings: -

I. That he should have a church in the world, and that those that were given him from eternity should, in the fulness of time, be gathered in to him. This is implied here; that he should see his seed, Isa 53:10. It pleased him to think, 1. That by the declaring of God's name, by the preaching of the everlasting gospel in its plainness and purity, many should be effectually called to him and to God by him. And for this end ministers should be employed to publish this doctrine to the world, and they should be much his messengers and his voice that their doing it should be accounted his doing it; their word is his, and by them he declares God's name. 2. That those who are thus called in should be brought into a very near and dear relation to him as his brethren; for he is not only not ashamed, but greatly well pleased, to call them so; not the believing Jews only, his countrymen, but those of the Gentiles also who became fellow-heirs and of the same body, Heb 2:11. Christ is our elder brother, who takes care of us, and makes provision for us, and expects that our desire should be towards him and that we should be willing he should rule over us. 3. That these is brethren should be incorporated into a congregation, a great congregation; such is the universal church, the whole family that is named from him, unto which all the children of God that were scattered abroad are collected, and in which they are united (Joh 11:52, Eph 1:10), and that they should also be incorporated into smaller societies, members of that great body, many religious assemblies for divine worship, on which the face of Christianity should appear and in which the interests of it should be supported and advanced. 4. That these should be accounted the seed of Jacob and Israel (Psa 22:23), that on them, though Gentiles, the blessing of Abraham might come (Gal 3:14), and to them might pertain the adoption, the glory, the covenant, and the service of God, as much as ever they did to Israel according to the flesh, Rom 9:4, Heb 8:10. The gospel church is called the Israel of God, Gal 6:16.

II. That God should be greatly honoured and glorified in him by that church. His Father's glory was that which he had in his eye throughout his whole undertaking (Joh 17:4), particularly in his sufferings, which he entered upon with this solemn request, Father, glorify thy name, Joh 12:27, Joh 12:28. He foresees with pleasure, 1. That God would be glorified by the church that should be gathered to him, and that for this end they should be called and gathered in that they might be unto God for a name and a praise. Christ by his ministers will declare God's name to his brethren, as God's mouth to them, and then by them, as the mouth of the congregation to God, will God's name be praised. All that fear the Lord will praise him (Psa 22:23), even every Israelite indeed. See Psa 118:2-4; Psa 135:19, Psa 135:20. The business of Christians, particularly in their solemn religious assemblies, is to praise and glorify God with a holy awe and reverence of his majesty, and therefore those that are here called upon to praise God are called upon to fear him. 2. That God would be glorified in the Redeemer and in his undertaking. Therefore Christ is said to praise God in the church, not only because he is the Master of the assemblies in which God is praised, and the Mediator of all the praises that are offered up to God, but because he is the matter of the church's praise. See Eph 3:21. All our praises must centre in the work of redemption and a great deal of reason we have to be thankful, (1.) That Jesus Christ was owned by his Father in his undertaking, notwithstanding the apprehension he was sometimes under that his Father had forsaken him. (Psa 22:24): For he hath not despised nor abhorred the affliction of the afflicted one (that is, of the suffering Redeemer), but has graciously accepted it as a full satisfaction for sin, and a valuable consideration on which to ground the grant of eternal life to all believers. Though it was offered for us poor sinners, he did not despise nor abhor him that offered it for our sakes; no did he turn his face from him that offered it, as Saul was angry with his own son because he interceded for David, whom he looked upon as his enemy. But when he cried unto him, when his blood cried for peace and pardon for us, he heard him. This, as it is the matter of our rejoicing, ought to be the matter of our thanksgiving. Those who have thought their prayers slighted and unheard, if they continue to pray and wait, will find they have not sought in vain. (2.) That he himself will go on with his undertaking and complete it. Christ says, I will pay my vows, Psa 22:25. Having engaged to bring many sons to glory, he will perform his engagement to the utmost, and will lose none.

III. That all humble gracious souls should have a full satisfaction and happiness in him, Psa 22:26. It comforted the Lord Jesus in his sufferings that in and through him all true believers should have everlasting consolation. 1. The poor in spirit shall be rich in blessings, spiritual blessings; the hungry shall be filled with good things. Christ's sacrifice being accepted, the saints shall feast upon the sacrifice, as, under the law, upon the peace-offerings, and so partake of the altar: The meek shall eat and be satisfied, eat of the bread of life, feed with an appetite upon the doctrine of Christ's mediation, which is meat and drink to the soul that knows its own nature and case. Those that hunger and thirst after righteousness in Christ shall have all they can desire to satisfy them and make them easy, and shall not labour, as they have done, for that which satisfies not. 2. Those that are much in praying shall be much in thanksgiving: Those shall praise the Lord that seek him, because through Christ they are sure of finding him, in the hopes of which they have reason to praise him even while they are seeking him, and the more earnest they are in seeking him the more will their hearts be enlarged in his praises when they have found him. 3. The souls that are devoted to him shall be for ever happy with him: " Your heart shall live for ever. Yours that are meek, that are satisfied in Christ, that continue to seek God; what ever becomes of your bodies, your hearts shall live for ever; the graces and comforts you have shall be perfected in everlasting life. Christ has said, Because I live, you shall live also, (Joh 14:19); and therefore that life shall be as sure and as long as his."

IV. That the church of Christ, and with it the kingdom of God among men, should extend itself to all the corners of the earth and should take in all sorts of people.

1. That it should reach far (Psa 22:27, Psa 22:28), that, whereas the Jews had long been the only professing people of God, now all the ends of the world should come into the church, and, the partition-wall being taken down, the Gentiles should be taken in. It is here prophesied, (1.) That they should be converted: They shall remember, and turn to the Lord. Note, Serious reflection is the first step, and a good step it is towards true conversion. We must consider and turn. The prodigal came first to himself, and then to his father. (2.) That then they should be admitted into communion with God and with the assemblies that serve him; They shall worship before thee, for in every place incense shall be offered to God, Mal 1:11; Isa 66:23. Those that turn to God will make conscience of worshipping before him. And good reason there is why all the kindreds of nations should do homage to God, for (Psa 22:28) the kingdom is the Lord's; his, and his only, is the universal monarchy. [1.] The kingdom of nature is the Lord Jehovah's, and his providence rules among the nations, and upon that account we are bound to worship him; so that the design of the Christian religion is to revive natural religion and its principles and laws. Christ died to bring us to God, the God that made us, from whom we had revolted, and to reduce us to our native allegiance. [2.] The kingdom of grace is the Lord Christ's, and he, as Mediator, is appointed governor among the nations, head over all things to his church. Let every tongue therefore confess that he is Lord.

2. That it should include many of different ranks, Psa 22:29. High and low, rich and poor, bond and free, meet in Christ. (1.) Christ shall have the homage of many of the great ones. Those that are fat upon the earth, that live in pomp and power, shall eat and worship; even those that fare deliciously, when they have eaten and are full, shall bless the Lord their God for their plenty and prosperity. (2.) The poor also shall receive his gospel: Those that go down to the dust, that sit in the dust (Psa 113:7), that can scarcely keep life and soul together, shall bow before him, before the Lord Jesus, who reckons it his honour to be the poor man's King (Psa 72:12) and whose protection does, in a special manner, draw their allegiance. Or this may be understood in general of dying men, whether poor or rich. See then what is our condition - we are going down to the dust to which we are sentenced and where shortly we must make our bed. Nor can we keep alive our own souls; we cannot secure our own natural life long, nor can we be the authors of our own spiritual and eternal life. It is therefore our great interest, as well as duty, to bow before the Lord Jesus, to give up ourselves to him to be his subjects and worshippers; for this is the only way, and it is a sure way, to secure our happiness when we go down to the dust. Seeing we cannot keep alive our own souls, it is our wisdom, by an obedient faith, to commit our souls to Jesus Christ, who is able to save them and keep them alive for ever.

V. That the church of Christ, and with it the kingdom of God among men, should continue to the end, through all the ages of time. Mankind is kept up in a succession of generations; so that there is always a generation passing away and a generation coming up. Now, as Christ shall have honour from that which is passing away and leaving the world (Psa 22:29, those that go down to the dust shall bow before him, and it is good to die bowing before Christ; blessed are the dead who thus die in the Lord ), so he shall have honour from that which is rising up, and setting out, in the world, Psa 22:30. Observe, 1. Their application to Christ: A seed shall serve him, shall keep up the solemn worship of him and profess and practice obedience to him as their Master and Lord. Note, God will have a church in the world to the end of time; and, in order to that, there shall be a succession of professing Christians and gospel ministers from generation to generation. A seed shall serve him; there shall be a remnant, more or less, to whom shall pertain the service of God and to whom God will give grace to serve him, - perhaps not the seed of the same persons, for grace does not run in a blood (he does not say their seed, but a seed), - perhaps but few, yet enough to preserve the entail. 2. Christ's acknowledgment of them: They shall be accounted to him for a generation; he will be the same to them that he was to those who went before them; his kindness to his friends shall not die with them, but shall be drawn out to their heirs and successors, and instead of the fathers shall be the children, whom all shall acknowledge to be a seed that the Lord hath blessed, Isa 61:9; Isa 65:23. The generation of the righteous God will graciously own as his treasure, his children. 3. Their agency for him (Psa 22:31): they shall come, shall rise up in their day, not only to keep up the virtue of the generation that is past, and to do the work of their own generation, but to serve the honour of Christ and the welfare of souls in the generations to come; they shall transmit to them the gospel of Christ (that sacred deposit) pure and entire, even to a people that shall be born hereafter; to them they shall declare two things: - (1.) That there is an everlasting righteousness, which Jesus Christ has brought in. This righteousness of his, and not any of our own, they shall declare to be the foundation of all our hopes and the fountain of all our joys. See Rom 1:16, Rom 1:17. (2.) That the work of our redemption by Christ is the Lord's own doing (Psa 118:23) and no contrivance of ours. We must declare to our children that God has done this; it is his wisdom in a mystery; it is his arm revealed.

In singing this we must triumph in the name of Christ as above every name, must give him honour ourselves, rejoice in the honours others do him, and in the assurance we have that there shall be a people praising him on earth when we are praising him in heaven.

Keil-Delitzsch: Psa 22:25-26

(Heb.: 22:26-27) The call to thanksgiving is now ended; and there follows a grateful upward glance towards the Author of the salvation; and this grateful upward glance grows into a prophetic view of the future. This fact, that the sufferer is able thus to glory and give thanks in the great congregation (Psa 40:10), proceeds from Jahve ( מאת as in Psa 118:23, cf. Psa 71:6). The first half of the verse, according to Baer's correct accentuation, closes with בּקהל רב . יראיו does not refer to קהל , but, as everywhere else, is meant to be referred to Jahve, since the address of prayer passes over into a declarative utterance. It is not necessary in this passage to suppose, that in the mind of David the paying of vows is purely ethical, and not a ritualistic act. Being rescued he will bring the שׁלמי נדר , which it is his duty to offer, the thank-offerings, which he vowed to God when in the extremest peril. When the sprinkling with blood ( זריקה ) and the laying of the fat pieces upon the altar ( הקטרה ) were completed, the remaining flesh of the shalemim was used by the offerer to make a joyous meal; and the time allowed for this feasting was the day of offering and on into the night in connection with the tôda-shelamim offering, and in connection with the shelamim of vows even the following day also (Lev 7:15.). The invitation of the poor to share in it, which the law does not command, is rendered probable by these appointments of the law, and expressly commended by other and analogous appointments concerning the second and third tithes. Psa 22:27 refers to this: he will invite the ענוים , those who are outwardly and spiritually poor, to this "eating before Jahve;"it is to be a meal for which they thank God, who has bestowed it upon them through him whom He has thus rescued. Psa 22:27 is as it were the host's blessing upon his guests, or rather Jahve's guests through him: "your heart live for ever,"i.e., may this meal impart to you ever enduring refreshment. יחי optative of חיה , here used of the reviving of the heart, which is as it were dead (1Sa 25:37), to spiritual joy. The reference to the ritual of the peace offerings is very obvious. And it is not less obvious, that the blessing, which, for all who can be saved, springs from the salvation that has fallen to the lot of the sufferer, is here set forth. But it is just as clear, that this blessing consists in something much higher than the material advantage, which the share in the enjoyment of the animal sacrifice imparts; the sacrifice has its spiritual meaning, so that its outward forms are lowered as it were to a mere figure of its true nature; it relates to a spiritual enjoyment of spiritual and lasting results. How natural, then, is the thought of the sacramental eucharist, in which the second David, like to the first, having attained to the throne through the suffering of death, makes us partakers of the fruits of His suffering!

Constable: Psa 22:1-31

Psalm 22

The mood of this psalm contrasts dramatically with that of Psalm 21. In this one David felt forsaken by God, and the threats of his enemies laid heavy on his heart. He evidently felt death might be close. He described his condition as facing execution. Nevertheless the Lord answered his prayer for help.

"No Christian can read this without being vividly confronted with the crucifixion. It is not only a matter of prophecy minutely fulfilled, but of the sufferer's humility--there is no plea for vengeance--and his vision of a world-wide ingathering of the Gentiles."⁶⁰

The righteous sufferer motif that is so prominent in this psalm finds its fulfillment in the Messiah (cf. Ps. 69; et al.).⁶¹

Constable: Psa 22:21-30

4. Praise and encouragement 22:22-31

22:22 In view of the Lord's deliverance David vowed to praise God publicly. God saved His Son from death just as He delivered the psalmist from it. In the latter case He did so by prolonging his life and in the former by resurrection. The writer of Hebrews quoted this verse in Hebrews 2:12 as an expression of the Lord Jesus' praise to God for delivering Him from death in answer to His prayer (cf. Heb. 5:7).

22:23-26 David next called on the congregation of Israel to join him in praising God because He had come to his aid (cf. vv. 1-2). David had evidently made vows to God during the time of his distress that he now promised to pay. Vows in Israel were promises to give God something if God would do a certain thing for the person vowing or since He had already done a certain thing for him or her. People sometimes vowed material things, but often they promised to give praise.

Verse 26 describes a reversal of the bad conditions previously referred to as characteristic of David in his misery (cf. vv. 14-15, 17). These words would have encouraged God's people to keep praying and trusting in the Lord.

22:27-31 God's purpose for Israel was that she be a kingdom of priests by mediating the knowledge of God to all people and by bringing all people into relationship with God (Exod. 19:6). David had an unhindered view of this purpose as is clear from this expression of his concern that God's deliverance of him would result in the Gentiles turning to Yahweh in faith. After all, Yahweh is the sovereign King who rules over all nations, not just Israel (v. 28). All people will bow before Him whether they are rich or dying (v. 29). David believed his testimony of God's delivering him from death would influence later generations of people to trust in the Lord. Since God has preserved this record in Scripture it has encouraged all succeeding generations to do so. The record of God's delivering Jesus Christ when He cried for salvation from death (Heb. 5:7) and God's hearing and resurrecting Him has encouraged many more to put their confidence in David's God. The last phrase (v. 31), "He has performed it," is similar to our Lord's cry, "It is finished" (John 19:30).

This is one of the Messianic psalms (cf. Acts 2:30-31; Heb. 2:12). It became clear later that it not only recorded actual events in the life of David but also predicted events in the life of David's greatest Son, the Messiah, Jesus Christ. David probably described many of his own sufferings figuratively, but his descriptions happened literally in the sufferings, death, and resurrection of our Lord Jesus Christ.⁶² Interestingly there is no confession of sin or imprecation on enemies in this psalm. Our Lord's cross sufferings were also free of these elements.

God's people of all ages can learn from this psalm. Even though it may appear that the Lord has forgotten and forsaken us in times of extreme persecution we can count on His delivering us from death in answer to our prayers. Our salvation may come through the prolongation of our lives as in David's case or through resurrection as in the case of our Lord. With this assurance of salvation we can praise God now and encourage others to trust in and worship Him as well.⁶³

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 22 (Chapter Introduction)

Overview

Psa 22:1, David complains in great discouragement; Psa 22:9, He prays in great distress; Psa 22:23, He praises God.

am 2962, bc 1042. (Title) Aijeleth , or, the hind of the morning. Psa 22:16, Psa 42:1, Psa 42:2

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 22 (Chapter Introduction)

THE ARGUMENT

That question mentioned Act 8:34 , is very proper here. Of whom speaketh the prophet this (Psalm)? of himself, or of some other man? It is confessed that David was a type of Christ, and that many Psalms, or passages of the Psalms, though properly and literally understood of David, yet had a further and mystical reference to Christ, in whom they were accomplished. But there are some other Psalms, or passages in the Psalms, as also some chapters or passages in other prophets, especially in Isaiah, who lived not very long after David, which either by those sacred penmen, or at least by the Holy Ghost inspiring them, which is one and the same thing, were directly, primarily, and immediately intended for, and areproperly and literally to be understood of, the Messias; though withal there may be some respect and allusion to the state of the penman himself, who being a type of Christ, it is not strange if there be many resemblances between them. And this seems to be the state of this Psalm, which is understood of the Messias by the Hebrew doctors themselves, and by Christ himself, and by his apostles, as we shall see. And there are many passages in it, which are most literally accomplished in him, and cannot in a tolerable sense be understood of any other, as we shall see in the particular verses. And therefore I doubt not that David, though he had an eye to his own condition in divers passages here used, yet was carried forth by the Spirit of prophecy beyond himself, and unto Christ, to whom alone it truly and fully agrees.

Aijeleth Shahar ; or, the hind of the morning , to note that the person here designed was like a hind, comely and meek, and every way lovely, but withal persecuted by wicked men, and that oftentimes is in the morning , when she comes out of her lurking and lodging place, and when the hunters use to go abroad to their work. Or this was the title of some musical instrument, or tune, or song, which was usually sung in the morning.

The prophet, as a type of Christ, complaineth that God had forsaken him, Psa 22:1 , and heard not his prayers, Psa 22:2 . He showeth that he heard his fathers, and delivered them, Psa 22:3-5 ; but owns himself a worm, Psa 22:6 , and the reproach of men, Psa 22:7 . He showeth the language of the enemy against him; yet his trust is in God, Psa 22:8-21 . He calleth all Israel to praise him, Psa 22:22-25 . He showeth the happiness of the meek, Psa 22:26 ; and of all the Gentiles, Psa 22:27-31 .

My God whom, notwithstanding thy forsaking me, I heartily love, and in whom I trust; who art my Friend and Father, though now thou frownest upon me.

My God the repetition notes the depth of his distress, which made him cry so earnestly, and the strugglings of his faith with his fears and sorrows.

Why hast thou forsaken me i.e. left me in the hands of malicious men, withdrawn the light of thy countenance, and the supports and comforts of thy Spirit from me, and filled me with the terrors of thy wrath, so that I am ready to sink under my burden? This was in part verified in David, but much more fully in Christ, who applies these words to himself, Mat 27:46 .

From the words of my roaring i.e. from regarding, or pitying, or answering my strong prayers, and lamentable outcries, forced from me by my intolerable distresses and miseries.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 22 (Chapter Introduction)

(Psa 22:1-10) Complaints of discouragement.

(Psa 22:11-21) With prayer for deliverance.

(Psa 22:22-31) Praises for mercies and redemption.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 22 (Chapter Introduction)

The Spirit of Christ, which was in the prophets, testifies in this psalm, as clearly and fully as any where in all the Old Testament, " the sufferings of Christ and the glory that should follow" (1Pe 1:11); of him, no doubt, David here speaks, and not of himself, or any other man. Much of it is expressly applied to Christ in the New Testament, all of it may be applied to him, and some of it must be understood of him only. The providences of God concerning David were so very extraordinary that we may suppose there were some wise and good men who then could not but look upon him as a figure of him that was to come. But the composition of his psalms especially, in which he found himself wonderfully carried out by the spirit of prophecy far beyond his own thought and intention, was (we may suppose) an abundant satisfaction to himself that he was not only a father of the Messiah, but a figure of him. In this psalm he speaks, I. Of the humiliation of Christ (v. 1-21), where David, as a type of Christ, complains of the very calamitous condition he was in upon many accounts. 1. He complains, and mixes comforts with his complaints; he complains (Psa 22:1, Psa 22:2), but comforts himself (Psa 22:3-5), complains again (Psa 22:6-8), but comforts himself again, (Psa 22:9, Psa 22:10). 2. He complains, and mixes prayers with his complaints; he complains of the power and rage of his enemies (Psa 22:12, Psa 22:13, Psa 22:16, Psa 22:18), of his own bodily weakness and decay (Psa 22:14, Psa 22:15, Psa 22:17); but prays that God would not be far from him (Psa 22:11, Psa 22:19), that he would save and deliver him (Psa 22:19-21). II. Of the exaltation of Christ, that his undertaking should be for the glory of God (Psa 22:22-25), for the salvation and joy of his people (Psa 22:26-29), and for the perpetuating of his own kingdom (Psa 22:30, Psa 22:31). In singing this psalm we must keep our thoughts fixed upon Christ, and be so affected with his sufferings as to experience the fellowship of them, and so affected with his grace as to experience the power and influence of it.

To the chief musician upon Aijeleth Shahar. A psalm of David.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 22 (Chapter Introduction)

INTRODUCTION TO PSALM 22

To the chief Musician upon Aijeleth Shahar, a Psalm of David. The only thing observable in the title of this psalm is the sense of the words "Aijeleth Shahar", left untranslated; which, according to some of the Jewish ^g interpreters, is the name of a musical instrument; to which our version inclines; and a learned Jew ^h says, it is the instrument which the mourning women used on account of distress which was sudden, not known till it came, as a man does not think of the morning till he sees it. "Aijeleth" with him has the signification of mourning, as "Eli" in Joe 1:8; and "Shahar", as in Isa 47:11; so אלית and אליית are used in the Misnah ⁱ for a mourning woman; and with others it is the beginning of a song to the tune of which the psalm was set ^k but I rather think the words express the subject matter of the psalm, and that they may be rendered, concerning "Aijeleth Shahar"; which signify, either according to the Chaldee paraphrase, "the daily morning sacrifice"; or, as some Jewish writers ^l observe, the "morning star"; or, according to the Septuagint, "the morning help" ^m; or rather "the morning hind"; or "hind of the morning": but who should be designed hereby is the question. The Jews would have any rather than the Messiah; some say Esther ⁿ, who so seasonably and readily appeared for the Jews in distress, and was the means of their deliverance; but there is not one word in the psalm that agrees with her; and there are some things which were manifestly spoken of a man, and not a woman, Psa 22:8; others say David ^o, when he fled from Saul, or, as others, from Absalom: but the disjointing the bones of this person, the piercing his hands and feet, parting his garments, and casting lots on his vesture, mentioned in Psa 22:14; were never fulfilled in him. Others ^p would have the congregation of Israel in captivity intended; but it is plain that a single person is spoken of throughout; and he is manifestly distinguished from others, from his brethren, from the congregation, from the seed of Jacob and Israel, Psa 22:22; and, indeed, no other than the Messiah can be meant: and of this there ought to be no doubt with Christians, when Psa 22:1 is compared with Mat 27:46; Psa 22:8 with Mat 27:43; Psa 22:18 with Mat 27:35; Psa 22:22 with Heb 2:12; and the Jews themselves sometimes say, that by "Aijeleth Shahar" is meant the Shechinah ^q, or the divine Majesty; and in what way soever these words are rendered, they agree with Christ: he is the antitype of "the daily morning sacrifice", the Lamb of God, who continually takes away the sin of the world; and very fitly is he so called in the title of a psalm which speaks so much of his sufferings and death, which are a propitiatory sacrifice for the sins of his people; he is "the bright and morning star", Rev 22:16; the dayspring from on high, the sun of righteousness, and light of the world: he had "morning help" in his very infancy, when his life was sought for by Herod; and had early and seasonable help and assistance in the acceptable time, and in the day of salvation, and early in the morning was he raised from the dead, and had glory given him: but as the words are better rendered "the morning hind", this suits with Christ, who is frequently compared to a roe or a young hart, Son 2:9; and he may be compared to a "hind" for its lovingness to its mate and young, Pro 5:19; the love of Christ to his church and people being very strong and affectionate, and passing knowledge; and also for its loveliness and goodliness, Gen 49:21; Christ being exceeding amiable and lovely, and fairer than the children of men; likewise for its gentleness and harmlessness, Christ being meek and lowly, holy and harmless; and for its antipathy to serpents, there being an enmity between Christ, the seed of the woman, and the serpent and his seed; for its being hunted by dogs, as Christ was by Herod, by the Scribes and Pharisees, by Judas, and the band of soldiers; see Psa 22:16; for its being fit for food, Deu 14:5; and as it is said to be the fitter for being hunted, Christ's flesh being meat indeed, and the more suitable to faith, as being sacrificed for us; and for its long life it is said to have, Christ, though once dead, being alive again, and living for evermore; to which may be added its great swiftness, expressive of the readiness of Christ to comply with his Father's proposals and do his will; to come into this world in the fulness of time, and set about the work he came to do; to deliver up himself into the hands of his enemies, and lay down his life for his people; and of his haste to help them in distress, and visit them with his gracious presence, and to appear a second time to them unto salvation. He may be called the hind of "the morning", looking lovely and beautiful as the morning, and swift and cheerful as the hind when it rises from its rest, and runs its course; or because of his being hunted in the morning of his infancy by Herod; or because it was early in the morning the chief priests consulted to take away his life; and as early also he rose from the dead, when God made his feet like hinds feet, and set him on his high places, Psa 18:33. The ancient Christian writers generally understood it of Christ wholly. Justin Martyr ^r says, the whole psalm is spoken of Christ; and Tertullian observes ^s, that it contains the whole passion, or all the sufferings of Christ. The late Mons. Fourmont ^t, the elder, professor of the Oriental languages in the university of Paris, has a very singular notion, that this psalm was written by Jeremiah, when he was drawn up from the dungeon, and is a history of his life and sufferings, in which he was a type of Christ.