collapse all  

Text -- Psalms 22:20-31 (NET)

Strongs On/Off
Context
22:20 Deliver me from the sword! Save my life from the claws of the wild dogs! 22:21 Rescue me from the mouth of the lion, and from the horns of the wild oxen! You have answered me! 22:22 I will declare your name to my countrymen! In the middle of the assembly I will praise you! 22:23 You loyal followers of the Lord, praise him! All you descendants of Jacob, honor him! All you descendants of Israel, stand in awe of him! 22:24 For he did not despise or detest the suffering of the oppressed; he did not ignore him; when he cried out to him, he responded. 22:25 You are the reason I offer praise in the great assembly; I will fulfill my promises before the Lord’s loyal followers. 22:26 Let the oppressed eat and be filled! Let those who seek his help praise the Lord! May you live forever! 22:27 Let all the people of the earth acknowledge the Lord and turn to him! Let all the nations worship you! 22:28 For the Lord is king and rules over the nations. 22:29 All of the thriving people of the earth will join the celebration and worship; all those who are descending into the grave will bow before him, including those who cannot preserve their lives. 22:30 A whole generation will serve him; they will tell the next generation about the sovereign Lord. 22:31 They will come and tell about his saving deeds; they will tell a future generation what he has accomplished.
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Israel a citizen of Israel.,a member of the nation of Israel
 · Jacob the second so of a pair of twins born to Isaac and Rebeccaa; ancestor of the 12 tribes of Israel,the nation of Israel,a person, male,son of Isaac; Israel the man and nation


Dictionary Themes and Topics: Poetry | PSALMS, BOOK OF | Obadiah, Book of | KING, CHRIST AS | JESUS CHRIST, 2 | Hind | HIND OF THE MORNING, THE | GLORIFY | ETHICS, III | ESCHATOLOGY OF THE OLD TESTAMENT | END | David | DUST | DARLING | Bowing | Aijeleth Shahar | AWE | ATONEMENT | ACCOMMODATION | ABHOR | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Keil-Delitzsch , Constable

Other
Evidence

collapse all
Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 22:20 - -- Heb. my only one; his soul, which he so calls, because it was left alone and destitute of friends and helpers.

Heb. my only one; his soul, which he so calls, because it was left alone and destitute of friends and helpers.

Wesley: Psa 22:21 - -- Answered and delivered me.

Answered and delivered me.

Wesley: Psa 22:22 - -- When thou hast delivered me.

When thou hast delivered me.

Wesley: Psa 22:22 - -- that power and faithfulness and goodness, which thou hast manifested on my behalf.

that power and faithfulness and goodness, which thou hast manifested on my behalf.

Wesley: Psa 22:22 - -- The same whom he calls the congregation, and the seed of Jacob and Israel: which also does not so fitly agree to David, who never gives this title to ...

The same whom he calls the congregation, and the seed of Jacob and Israel: which also does not so fitly agree to David, who never gives this title to any, but such as were near a - kin to him, as it does to Christ, who extends this name to all his disciples, Mat 12:48-49, and to whom this very text is applied, Heb 2:11-12.

Wesley: Psa 22:24 - -- He did not turn away his face from it, as men do from things which they abhor.

He did not turn away his face from it, as men do from things which they abhor.

Wesley: Psa 22:24 - -- For ever: tho' he did so for a time.

For ever: tho' he did so for a time.

Wesley: Psa 22:25 - -- In the universal church, of Jews and Gentiles.

In the universal church, of Jews and Gentiles.

Wesley: Psa 22:26 - -- This is doubtless to be understood, of those spiritual blessings, that grace and peace, and comfort, which all believing souls have in the sense of Go...

This is doubtless to be understood, of those spiritual blessings, that grace and peace, and comfort, which all believing souls have in the sense of God's love, the pardon of their sins, and the influences of God's spirit.

Wesley: Psa 22:26 - -- That seek his favour.

That seek his favour.

Wesley: Psa 22:26 - -- He speaks of the same persons still, though there be a change from the third to the second person, as is usual in these poetical books.

He speaks of the same persons still, though there be a change from the third to the second person, as is usual in these poetical books.

Wesley: Psa 22:26 - -- Your comfort shall not be short and transitory, as worldly comforts are, but everlasting.

Your comfort shall not be short and transitory, as worldly comforts are, but everlasting.

Wesley: Psa 22:27 - -- All nations from one end of the world to the other. So this is an evident prophecy of the calling of the Gentiles, and a clear proof, that this psalm ...

All nations from one end of the world to the other. So this is an evident prophecy of the calling of the Gentiles, and a clear proof, that this psalm immediately speaks of Christ; to whom alone, this and divers other passages of it, belong.

Wesley: Psa 22:27 - -- They shall remember their former wickedness with grief and shame, and fear; particularly in worshiping dead and impotent idols. They shall remember th...

They shall remember their former wickedness with grief and shame, and fear; particularly in worshiping dead and impotent idols. They shall remember their great and manifold obligation to God, which they had quite forgotten, his patience in sparing them so long, in the midst of all their impieties, and in giving his son for them: they shall remember the gracious words and glorious works of Christ, what he did, and suffered for them; which possibly divers of them had been eye and ear - witnesses of.

Wesley: Psa 22:27 - -- Into the only true God, and unto Jesus Christ, to whom this name of Jehovah is often ascribed in scripture.

Into the only true God, and unto Jesus Christ, to whom this name of Jehovah is often ascribed in scripture.

Wesley: Psa 22:28 - -- This is added as a reason, why the Gentiles should be converted, because God is not only God and the Lord of the Jews, but also of the Gentiles, and o...

This is added as a reason, why the Gentiles should be converted, because God is not only God and the Lord of the Jews, but also of the Gentiles, and of all nations.

Wesley: Psa 22:29 - -- Kings and princes, and the great men of the world.

Kings and princes, and the great men of the world.

Wesley: Psa 22:29 - -- Shall feed upon the bread of life, Christ and all his benefits.

Shall feed upon the bread of life, Christ and all his benefits.

Wesley: Psa 22:29 - -- This is added to shew what kind of eating he spoke of.

This is added to shew what kind of eating he spoke of.

Wesley: Psa 22:29 - -- That is, all mankind, for none can escape death.

That is, all mankind, for none can escape death.

Wesley: Psa 22:30 - -- Christ shall not want a seed or posterity, for though the Jewish nation will generally reject him, the Gentiles shall come in their stead.

Christ shall not want a seed or posterity, for though the Jewish nation will generally reject him, the Gentiles shall come in their stead.

Wesley: Psa 22:30 - -- That believing seed shall be reputed both by God and men, The generation, or people of the Lord, as the Jews formerly were.

That believing seed shall be reputed both by God and men, The generation, or people of the Lord, as the Jews formerly were.

Wesley: Psa 22:31 - -- The seed last mentioned.

The seed last mentioned.

Wesley: Psa 22:31 - -- From Judea and Jerusalem (from whence the gospel was first to go forth) to the Gentile world, to the several parts whereof the apostles went upon this...

From Judea and Jerusalem (from whence the gospel was first to go forth) to the Gentile world, to the several parts whereof the apostles went upon this errand.

Wesley: Psa 22:31 - -- God's righteousness: his wonderful grace and mercy unto mankind, in giving them Christ and the gospel; for righteousness is often put for mercy or kin...

God's righteousness: his wonderful grace and mercy unto mankind, in giving them Christ and the gospel; for righteousness is often put for mercy or kindness.

Wesley: Psa 22:31 - -- Unto succeeding generations. Whereby David gives us a key to understand this psalm, and teaches us that he speaks not here of himself, but of things w...

Unto succeeding generations. Whereby David gives us a key to understand this psalm, and teaches us that he speaks not here of himself, but of things which were to be done in after - ages, even of the spreading of the gospel among the Gentiles, in the time of the New Testament.

Wesley: Psa 22:31 - -- They shall declare that this is the work of God, and not of man.

They shall declare that this is the work of God, and not of man.

JFB: Psa 22:19-20 - -- He now turns with unabated desire and trust to God, who, in His strength and faithfulness, is contrasted with the urgent dangers described.

He now turns with unabated desire and trust to God, who, in His strength and faithfulness, is contrasted with the urgent dangers described.

JFB: Psa 22:20 - -- Or self (compare Psa 3:2; Psa 16:10).

Or self (compare Psa 3:2; Psa 16:10).

JFB: Psa 22:20 - -- Literally, "my only one," or, "solitary one," as desolate and afflicted (Psa 25:16; Psa 35:17).

Literally, "my only one," or, "solitary one," as desolate and afflicted (Psa 25:16; Psa 35:17).

JFB: Psa 22:21 - -- Deliverance pleaded in view of former help, when in the most imminent danger, from the most powerful enemy, represented by the unicorn or wild buffalo...

Deliverance pleaded in view of former help, when in the most imminent danger, from the most powerful enemy, represented by the unicorn or wild buffalo.

JFB: Psa 22:21 - -- (Compare Psa 22:13). The lion often used as a figure representing violent enemies; the connecting of the mouth intimates their rapacity.

(Compare Psa 22:13). The lion often used as a figure representing violent enemies; the connecting of the mouth intimates their rapacity.

JFB: Psa 22:22-24 - -- He declares his purpose to celebrate God's gracious dealings and publish His manifested perfections ("name," Psa 5:11), &c., and forthwith he invites ...

He declares his purpose to celebrate God's gracious dealings and publish His manifested perfections ("name," Psa 5:11), &c., and forthwith he invites the pious (those who have a reverential fear of God) to unite in special praise for a deliverance, illustrating God's kind regard for the lowly, whom men neglect [Psa 22:24]. To hide the face (or eyes) expresses a studied neglect of one's cause, and refusal of aid or sympathy (compare Psa 30:7; Isa 1:15).

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 payme...

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.

JFB: Psa 22:27-31 - -- His case illustrates God's righteous government. Beyond the existing time and people, others shall be brought to acknowledge and worship God; the fat ...

His case illustrates God's righteous government. Beyond the existing time and people, others shall be brought to acknowledge and worship God; the fat ones, or the rich as well as the poor, the helpless who cannot keep themselves alive, shall together unite in celebrating God's delivering power, and transmit to unborn people the records of His grace.

JFB: Psa 22:30 - -- Or, "it shall be told of the Lord to a generation." God's wonderful works shall be told from generation to generation.

Or, "it shall be told of the Lord to a generation." God's wonderful works shall be told from generation to generation.

JFB: Psa 22:31 - -- Supply "it," or "this"--that is, what the Psalm has unfolded.

Supply "it," or "this"--that is, what the Psalm has unfolded.

Clarke: Psa 22:20 - -- Deliver my soul from the sword - Deliver נפשי naphshi , my life; save me alive, or raise me again

Deliver my soul from the sword - Deliver נפשי naphshi , my life; save me alive, or raise me again

Clarke: Psa 22:20 - -- My darling - יחידתי yechidathi , my only one. The only human being that was ever produced since the creation, even by the power of God himsel...

My darling - יחידתי yechidathi , my only one. The only human being that was ever produced since the creation, even by the power of God himself, without the agency of man. Adam the first was created out of the dust of the earth; that was his mother; God was the framer. Adam the second was produced in the womb of the virgin; that was his mother. But that which was conceived in her was by the power of the Holy Ghost; hence the man Christ Jesus is the Only Son of God; God is his Father, and he is his Only One.

Clarke: Psa 22:21 - -- Save me from the lion’ s mouth - Probably our Lord here includes his Church with himself. The lion may then mean the Jews; the unicorns, רמ...

Save me from the lion’ s mouth - Probably our Lord here includes his Church with himself. The lion may then mean the Jews; the unicorns, רמים remim (probably the rhinoceros), the Gentiles. For the unicorn, see the note on Num 23:22. There is no quadruped or land animal with one horn only, except the rhinoceros; but there is a marine animal, the narwhal or monodon, a species of whale, that has a very fine curled ivory horn, which projects from its snout. One in my own museum measures seven feet four inches and is very beautiful. Some of these animals have struck their horn through the side of a ship and with it they easily transfix the whale, or any such animal. The old Psalter says, "The unicorn es ane of the prudest best that es, so that he wil dye for dedeyn if he be haldyn ogayn his wil."

Clarke: Psa 22:22 - -- I will declare the name unto my brethren - I will make a complete revelation concerning the God of justice and love, to my disciples; and I will ann...

I will declare the name unto my brethren - I will make a complete revelation concerning the God of justice and love, to my disciples; and I will announce to the Jewish people thy merciful design in sending me to be the Savior of the world.

Clarke: Psa 22:23 - -- Ye that fear the Lord - This is an exhortation to the Jews particularly, to profit by the preaching of the Gospel. Perhaps, by them that fear him, t...

Ye that fear the Lord - This is an exhortation to the Jews particularly, to profit by the preaching of the Gospel. Perhaps, by them that fear him, the Gentiles, and particularly the proselytes, may be intended. The Jews are mentioned by name: Glorify him, all ye seed of Jacob; fear him, all ye seed of Israel.

Clarke: Psa 22:24 - -- For he hath not despised - It is his property to help and save the poor and the humble; and he rejects not the sighings of a contrite heart. Perhaps...

For he hath not despised - It is his property to help and save the poor and the humble; and he rejects not the sighings of a contrite heart. Perhaps it may mean, Though ye have despised me in my humiliation, yet God has graciously received me in the character of a sufferer on account of sin; as by that humiliation unto death the great atonement was made for the sin of the world.

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 th...

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.

Clarke: Psa 22:26 - -- The meek shall eat - ענוים anavim . the Poor, shall eat. In the true only Sacrifice there shall be such a provision for all believers that th...

The meek shall eat - ענוים anavim . the Poor, shall eat. In the true only Sacrifice there shall be such a provision for all believers that they shall have a fullness of joy. Those who offered the sacrifice, fed on what they offered. Jesus, the true Sacrifice, is the bread that came down from heaven; they who eat of this bread shall never die.

Clarke: Psa 22:27 - -- All the ends of the world - The Gospel shall be preached to every nation under heaven; and all the kindred of nations, משפחות mishpechoth , t...

All the ends of the world - The Gospel shall be preached to every nation under heaven; and all the kindred of nations, משפחות mishpechoth , the families of the nations: not only the nations of the world shall receive the Gospel as a revelation from God, but each family shall embrace it for their own salvation. They shall worship before Jesus the Savior, and through him shall all their praises be offered unto God.

Clarke: Psa 22:28 - -- The kingdom is the Lord’ s - That universal sway of the Gospel which in the New Testament is called the kingdom of God; in which all men shall ...

The kingdom is the Lord’ s - That universal sway of the Gospel which in the New Testament is called the kingdom of God; in which all men shall be God’ s subjects; and righteousness, peace, and joy in the Holy Ghost, be universally diffused.

Clarke: Psa 22:29 - -- All they that be fat upon earth - The rich, the great, the mighty, even princes, governors, and kings, shall embrace the Gospel. They shall count it...

All they that be fat upon earth - The rich, the great, the mighty, even princes, governors, and kings, shall embrace the Gospel. They shall count it their greatest honor to be called Christian; to join in the assemblies of his people, to commemorate his sacrificial death, to dispense the word of life, to discourage vice, and to encourage the profession and practice of pure and undefiled religion

Clarke: Psa 22:29 - -- That go down to the dust - Every dying man shall put his trust in Christ, and shall expect glory only through the great Savior of mankind None can k...

That go down to the dust - Every dying man shall put his trust in Christ, and shall expect glory only through the great Savior of mankind

None can keep alive his own soul. The Vulgate has: Et anima mea illi vivet, et semen meum serviet ipsi ; "and my soul shall live to him, and my seed shall serve him."And with this agree the Syriac, Septuagint, Ethiopic, Arabic, and Anglo-Saxon. The old Psalter follows them closely: And my saule sal lyf til him; and my sede hym sal serve. I believe this to be the true reading. Instead of נפשו naphsho , His soul, some MSS., in accordance with the above ancient versions, have נפשי naphshi , My soul. And instead of לא lo , not, two MSS., with the versions, have לו lo , to Him. And for חיה chiyah , shall vivify, some have יחיה yichyeh , shall live. The text, therefore, should be read, My soul ( נפשי napshi ) shall live ( לו lo ) to him: my seed ( זרעי zari ) shall serve him. These may be the words of David himself: "I will live to this Savior while I live; and my spiritual posterity shall serve him through all generations."

Clarke: Psa 22:30 - -- Shall be accounted to the Lord for a generation - They shall be called Christians after the name of Christ.

Shall be accounted to the Lord for a generation - They shall be called Christians after the name of Christ.

Clarke: Psa 22:31 - -- Unto a people that shall be born - That is, one generation shall continue to announce unto another the true religion of the Lord Jesus; so that it s...

Unto a people that shall be born - That is, one generation shall continue to announce unto another the true religion of the Lord Jesus; so that it shall be for ever propagated in the earth. Of his kingdom there shall be no end

Calvin: Psa 22:22 - -- 22.I will declare thy name 520 David, in promising that when he is delivered he will not be ungrateful, confirms what I have previously stated, that ...

22.I will declare thy name 520 David, in promising that when he is delivered he will not be ungrateful, confirms what I have previously stated, that he had never been so cast down by temptation as not to take courage to resist it. How could he be putting himself in readiness, as he is doing here, to offer to God the sacrifice of thanksgiving, if he had not beforehand entertained the assured hope of deliverance? Should we even grant that this psalm was composed after David had actually obtained what he desired, there is no doubt that what he afterwards put into writing formed the meditations and reflections which had passed through his mind during the time of his heavy afflictions. It ought to be particularly noticed, that it is no ordinary token of gratitude which he promises, but such as God required for rare blessings; namely, that the faithful should come into his sanctuary, and there bear solemn testimony to the grace which they had received. The design of public and solemn thanksgiving is, that the faithful may employ themselves in all variety of ways, in serving and honoring God, and that they may encourage one another to act in the same manner. We know that God’s wonderful power shone forth in the protection of David; and that not only by one miracle, but by many. It is, therefore, not wonderful that he brings himself under obligation, by a solemn vow, to make open and public profession of his piety and faithfulness towards God. By his brethren he means the Israelites; and he gives them this appellation, not only because he and they were both descended from the same parentage, but rather because the religion which they had in common, as a sacred bond, kept them united to one another by a spiritual relationship. The apostle, (Heb 2:12) in applying this verse to Christ, argues from it, that he was a partaker of the same nature with us, and joined to us by a true fellowship of the flesh, seeing he acknowledges us as his brethren, and vouchsafes to give us a title so honorable. I have already repeatedly stated, (and it is also easy to prove it from the end of this psalms) that under the figure of David, Christ has been here shadowed forth to us. The apostle, therefore, justly deduces from this, that under and by the name of brethren, the right of fraternal alliance with Christ has been confirmed to us. This, no doubt, to a certain extent belongs to all mankind, but the true enjoyment thereof belongs properly to genuine believers alone. For this reason Christ himself, with his own mouth, limits this title to his disciples, saying,

“Go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God,”
(Joh 20:17.)

The ungodly, by means of their unbelief, break off and dissolve that relationship of the flesh, by which he has allied himself to us, and thus render themselves utter strangers to him by their own fault. As David, while he comprehended under the word brethren all the offspring of Abraham, immediately after (verse 23) particularly addresses his discourse to the true worshippers of God; so Christ, while he has broken down “the middle wall of partition” between Jews and Gentiles, and published the blessings of adoption to all nations, and thereby exhibited himself to them as a brother, retains in the degree of brethren none but true believers.

Calvin: Psa 22:23 - -- 23.Ye who fear Jehovah Here, again, the Psalmist expresses more distinctly the fruit of public and solemn thanksgiving, of which I have spoken before...

23.Ye who fear Jehovah Here, again, the Psalmist expresses more distinctly the fruit of public and solemn thanksgiving, of which I have spoken before, declaring, that by engaging in this exercise, every man in his own place invites and stirs up the church by his example to praise God. He tells us, that the end for which he will praise the name of God in the public assembly is to encourage his brethren to do the same. But as hypocrites commonly thrust themselves into the church, and as on the barn-floor of the Lord the chaff is mingled with the wheat, he addresses himself expressly to the godly, and those who fear God. Impure and wicked men may sing the praises of God with open mouth, but assuredly, they do nothing else than pollute and profane his holy name. It were, indeed, an object much to be desired, that men of all conditions in the world would, with one accord, join in holy melody to the Lord. But as the chief and most essential part of this harmony proceeds from a sincere and pure affection of heart, none will ever, in a right manner, celebrate the glory of God, except the man who worships him under the influence of holy fear. David names, a little after, the seed of Jacob and Israel, having a reference to the common calling of the people; and certainly, he put no obstacle in the way to hinder even all the children of Abraham from praising God with one accord. But as he saw that many of the Israelites were bastard and degenerate, he distinguishes true and sincere Israelites from them; and at the same time shows that God’s name is not duly celebrated, unless where there is true piety and the inward fear of God. Accordingly, in his exhortation he again joins together the praises of God and reverence towards him. — Fear him, ye seed of Israel, says he; for all the fair faces which hypocrites put on in this matter are nothing but pure mockery. The fear which he recommends is not, however, such as would frighten the faithful from approaching God, but that which will bring them truly humbled into his sanctuary, as has been stated in the fifth psalm. Some may be surprised to find David addressing an exhortation to praise God, 521 to those whom he had previously commended for doing so. But this is easily explained, for even the holiest men in the world are never so thoroughly imbued with the fear of God as not to have need of being continually incited to its exercise. Accordingly, the exhortation is not at all superfluous when, speaking of those who fear God, he exhorts them to stand in awe of him, and to prostrate themselves humbly before him.

Calvin: Psa 22:24 - -- 24.For he hath not despised To rejoice in one another’s good, and to give thanks in common for each other’s welfare, is a branch of that communio...

24.For he hath not despised To rejoice in one another’s good, and to give thanks in common for each other’s welfare, is a branch of that communion which ought to exist among the people of God, as Paul also teaches,

“That for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf.”
(2Co 1:11,)

But this statement of David serves another important purpose — it serves to encourage every man to hope that God will exercise the same mercy towards himself. By the way, we are taught from these words that the people of God ought to endure their afflictions patiently, however long it shall please the Lord to keep them in a state of distress, that he may at length succor them, and lend them his aid when they are so severely tried.

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 sen...

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.

Calvin: Psa 22:26 - -- 26.The poor shall eat The Psalmist has a reference to the custom which was at that time prevalent among the Jews, of feasting on their sacrifices, as...

26.The poor shall eat The Psalmist has a reference to the custom which was at that time prevalent among the Jews, of feasting on their sacrifices, as is very well known. He here promises this feast, in order to exercise and prove his charity. And surely that is a pleasant and an acceptable oblation to God to which compassion and mercy are joined. Without these, the ceremonies by which men profess to worship God, with all their pomp and magnificence, vanish into smoke. David does not, however, simply promise to bestow upon the poor and the hungry something for the mere nourishment of the body. He declares that they shall be partakers of this feast for another purpose, namely, that matter of comfort being ministered to them, joy might be restored to their hearts and flourish afresh. For they saw in that feast, as in a mirror, the goodness of God set forth to all who are in affliction, which might assuage with wonderful consolation the grief arising from all their calamities. The Psalmist therefore adds, They shall praise Jehovah that seek him. The abundant repast of which they had partaken ought, no doubt, to have incited them to give thanks to God; but what is particularly meant is, praising God for that deliverance in grateful commemoration of which the sacrifice was offered. This appears still more clearly from the last clause of the verse: Your heart shall live for ever One meal could not have sufficed to make their hearts live for ever. It was rather the hope which they entertained of having ready succor from God which did this; for all the faithful justly reckoned the deliverance of this one man as a deliverance wrought for themselves in particular. Whence it follows, that, in the peace-offerings, the praises of God were so celebrated, as that genuine worshippers also exercised their hope in them. Farther, as hypocrites content themselves with merely going through the bare and lifeless ceremony, the Psalmist restricts the right performance of this exercise to true and holy Israelites; They shall praise Jehovah that seek him; and to seek God is the certain mark of genuine godliness. Now, if the fathers under the law had their spiritual life renewed and invigorated by their holy feasts, this virtue will show itself much more abundantly at this day in the holy supper of Christ, provided those who come to partake of it seek the Lord truly, and with their whole heart.

Calvin: Psa 22:27 - -- 27.All the ends of the earth shall remember This passage, beyond all doubt, shows that David stops not at his own person, but that under himself, as ...

27.All the ends of the earth shall remember This passage, beyond all doubt, shows that David stops not at his own person, but that under himself, as a type, he describes the promised Messiah. For even then, it ought to have been a well-known point, that he had been created king by God, that the people might be united together and enjoy a happy life under one head; and this was at length completely fulfilled in Christ. David’s name, I admit, was great and renowned among the neighboring nations; but what was the territory which they occupied in comparison of the whole world? Besides, the foreign nations whom he had subdued had never been converted by him to the true worship of God. That forced and slavish submission, therefore, which the heathen nations had been brought by conquest to yield to an earthly king, was very different from the willing obedience of true godliness by which they would be recovered from their miserable wanderings, and gathered to God. Nor does the Psalmist mean an ordinary change, when he says, that the nations shall return to God, after having become well acquainted with his grace. Moreover, by uniting them to the fellowship of the holy feast, he manifestly grafts them into the body of the Church. Some explain these words, They shall remember, as meaning, that upon the restoration of the light of faith to the Gentiles, they should then come to remember God, whom they had for a time forgotten; 523 but this seems to me too refined, and far from the meaning. I allow that the conversion or return of which mention is here made, implies that they had previously been alienated from God by wicked defection; but this remembrance simply means that the Gentiles, awakened by the signal miracles wrought by God, would again come to embrace the true religion, from which they had fallen away. Farther, it is to be observed, that the true worship of God proceeds from the knowledge of him; for the language of the Psalmist implies, that those shall come to prostrate themselves before God, in humble adoration, who shall have profited so far in meditation upon his works, as that they shall have no more desire proudly and contemptuously to break forth against him.

Calvin: Psa 22:28 - -- This sense is more fully confirmed by the reason 524 which is added in the following verse, (28) The kingdom is Jehovah’s, that he may rule over t...

This sense is more fully confirmed by the reason 524 which is added in the following verse, (28) The kingdom is Jehovah’s, that he may rule over the nations Some explain these words thus:- It is not to be wondered at if the Gentiles should be constrained to yield honor to God, by whom they were created, and by whose hand they are governed, although he has not entered into a covenant of life with them. But I reject this as a meagre and unsatisfactory interpretation. This passage, I have no doubt, agrees with many other prophecies which represent the throne of God as erected, on which Christ may sit to superintend and govern the world. Although, therefore, the providence of God is extended to the whole world, without any part of it being excepted; yet let us remember that he then, in very deed, exercises his authority, when having dispelled the darkness of ignorance, and diffused the light of his word, he appears conspicuous on his throne. We have such a description of his kingdom by the prophet Isaiah,

“He shall judge among the nations, and shall rebuke many people.” (Isa 2:4)

Moreover, as God had not subdued the world to himself, prior to the time when those who before were unconquerable were subdued to a willing obedience by the preaching of the gospel, we may conclude that this conversion was effected only under the management and government of Christ. If it is objected, that the whole world has never yet been converted, the solution is easy. A comparison is here made between that remarkable period in which God suddenly became known every where, by the preaching of the gospel, and the ancient dispensation, when he kept the knowledge of himself shut up within the limits of Judea. Christ, we know, penetrated with amazing speed, from the east to the west, like the lightning’s flash, in order to bring into the Church the Gentiles from all parts of the world.

Calvin: Psa 22:29 - -- 29.All the fat ones of the earth shall eat and worship Lest it should be thought inconsistent that now the fat ones of the earth are admitted as gues...

29.All the fat ones of the earth shall eat and worship Lest it should be thought inconsistent that now the fat ones of the earth are admitted as guests to this banquet, which David seemed immediately before to have appointed only for the poor, let us remember that the first place was given to the poor, because to them principally comfort was set forth in the example of David. Yet it was necessary, in the second place, that the rich and the prosperous should be called to the feast, that they might not think themselves excluded from the participation of the same grace. They are not, it is true, urged, by the pressure of present calamities, to seek comfort for grief, but they have need of a remedy to prevent them from intoxicating themselves with their delights, and to excite them rather to lay up their joy in heaven. Again, since they also are subject to a variety of troubles, their abundance will be a curse to them, provided it keep their minds down to the earth. The amount of the Psalmist’s statement is, that this sacrifice will be common as well to those who are sound, lusty, and in opulent circumstances, as to those who are lean, poor, and half dead from the want of food; that the former, laying aside their pride, may humble themselves before God, and that the latter, though they may be brought low, may lift up their minds by spiritual joy to God, the author of all good things, as James (Jas 1:9) admonishes both classes, in these words, “Let the brother of low degree rejoice in that he is exalted; but the rich in that he is made low.” Now, if God, under the law, joined the full with the hungry, the noble with the mean, the happy with the wretched, much more ought this to take place at the present day under the gospel. When, therefore, the rich hear that food is offered to them elsewhere than in earthly abundance, let them learn to use the outward good things which God has bestowed upon them for the purposes of the present life, with such sobriety as that they may not be disgusted with spiritual food, or turn away from it, through loathing. So long as they wallow in their own filth, they will never long for this food with a holy desire; and although they may have it at hand, they will never take pleasure in tasting it. 525 Farther, as those who are fat must become lean, in order that they may present themselves to God to be fed and nourished, so David endeavors to inspire the famished with assured and undaunted confidence, lest their poverty should hinder them from coming to the banquet. Yea, he invites even the dead to come to the feast, in order that the most despised, and those who, in the estimation of the world, are almost like putrefying carcases, may be encouraged and emboldened to present themselves at the holy table of the Lord. The change which the Psalmist makes in the number, from the plural to the singular, in the end of the verse, somewhat obscures the sense; but the meaning undoubtedly is, that those who seem already to be reduced to dust, and whose restoration from death to life is, as it were, despaired of, shall be partakers of the same grace with him.

Calvin: Psa 22:30 - -- 30.Their seed shall serve him The more to exalt the greatness of the benefit, he declares that it will be of such a character that posterity will nev...

30.Their seed shall serve him The more to exalt the greatness of the benefit, he declares that it will be of such a character that posterity will never forget it. And he shows how it will come to be perpetuated, namely, because the conversion of the world, of which he has spoken, will not be for a short time only but will continue from age to age. Whence we again conclude, that what is here celebrated is not such a manifestation of the glory of God to the Gentile nations as proceeds from a transitory and fading rumor, but such as will enlighten the world with its beams, even to the end of time. Accordingly, the perpetuity of the Church is here abundantly proved, and in very clear terms: not that it always flourishes or continues in the same uniform course through successive ages, but because God, unwilling that his name should be extinguished in the world, will always raise up some sincerely to devote themselves to his service. We ought to remember that this seed, in which the service of God was to be preserved, is the fruit of the incorruptible seed; for God begets and multiplies his Church only by means of his word.

The expression, To be registered to the Lord for a generation, is explained in two ways. Some take the Hebrew word דור , dor, for a succession of ages, and explain the clause thus: They shall be registered to the Lord age after age. Others take it for generation, in the sense in which the word natio [nation] is used in the Latin tongue. As both these senses suit very well, and come almost to the same thing, I leave my readers at liberty to choose between them. I am, however, I admit, rather inclined to the opinion, that by this word is designated God’s chosen people and peculiar nation, which may be accounted the heritage of God. Farther, as the name Jehovah, which is expressive of God’s essence, is not here used as it is a little before, but the word Adonai, I do not disapprove of the opinion of those who think that Christ is here expressly invested with authority over 527 the Church, that he may register all who shall give in their names as on the side of God his Father. And, indeed, as our heavenly Father has committed all his chosen ones to the protection and guardianship of his own Son, he acknowledges as his people none but those who belong to the flock of Christ.

Calvin: Psa 22:31 - -- 31.They shall come, and shall declare The Psalmist here confirms what I have previously stated, that since the fathers will transmit the knowledge of...

31.They shall come, and shall declare The Psalmist here confirms what I have previously stated, that since the fathers will transmit the knowledge of this benefit to their children, as it were from hand to hand, the name of God will be always renowned. From this we may also deduce the additional truth, that it is by the preaching of the grace of God alone that the Church is kept from perishing. At the same time, let it be observed, that care and diligence in propagating divine truth are here enjoined upon us, that it may continue after we are removed from this world. As the Holy Spirit prescribes it as a duty incumbent on all the faithful to be diligent in instructing their children, that there may be always one generation after another to serve God, the sluggishness of those who have no scruple of conscience in burying the remembrance of God in eternal silence, a sin with which those are virtually chargeable who neglect to speak of him to their children, and who thus do nothing to prevent his name from utterly perishing, is condemned as involving the greatest turpitude. The term righteousness, in this place, refers to the faithfulness which God observes in preserving his people, of which we have a memorable example in the deliverance of David. In defending his servant from the violence and outrage of the wicked, he proved himself to be righteous. Hence we may learn how dear our welfare is to God, seeing he combines it with the celebration of the praise of his own righteousness. If then the righteousness of God is illustriously manifested in this, that he does not disappoint us of our hope, nor abandon us in dangers, but defends and keeps us in perfect safety, there is no more reason to fear that he will forsake us in the time of our need, than there is reason to fear that he can forget himself. We must, however, remember that it is not for any particular succor afforded to one individual, but it is for the redemption of the human race, that the celebration of the praise of God is required from us in this passage. In short, the Holy Spirit, by the mouth of David, recommends to us the publication of Christ’s resurrection. In the end of this psalm some commentators resolve the particle כי , ki, because, into the pronoun אשר , asher, which, as if it had been said, The righteousness which he hath done. But the sentence will be fuller if we read, because, and explain the passage thus: They shall come, and shall declare his righteousness, because God shall have given proof, or demonstration, of his righteousness - shall have afforded evidence by the effect, or the deed itself, that he is the faithful guardian of his own people.

Defender: Psa 22:20 - -- In the Greek Septuagint, translation of the Old Testament "darling" is monogenes, used in Joh 3:16 and elsewhere to identify Jesus as God's "only bego...

In the Greek Septuagint, translation of the Old Testament "darling" is monogenes, used in Joh 3:16 and elsewhere to identify Jesus as God's "only begotten" Son."

Defender: Psa 22:21 - -- At the very climax and completion of His sufferings, as He was about to be impaled on the mighty horns of the unicorns and swallowed by the ravening l...

At the very climax and completion of His sufferings, as He was about to be impaled on the mighty horns of the unicorns and swallowed by the ravening lion, the Father finally heard His cry, and delivered Him."

Defender: Psa 22:22 - -- At this point in the psalm the theme suddenly changes from suffering to praise. The debt for sin has been fully paid and our sin-bearer becomes our gr...

At this point in the psalm the theme suddenly changes from suffering to praise. The debt for sin has been fully paid and our sin-bearer becomes our great praise-leader. His congregation at the foot of the cross was very small - His mother, John and the other women. One day His praise would be in the midst of not just "two or three ... gathered together in my name" (Mat 18:20), but of "the great congregation" (Psa 22:25), "the general assembly and church of the firstborn, which are written in heaven" (Heb 12:23).

Defender: Psa 22:22 - -- It is strikingly significant that this first mention of the verb "praise" (Hebrew hallal) in the book of Israel's praises, as Psalms was called, is at...

It is strikingly significant that this first mention of the verb "praise" (Hebrew hallal) in the book of Israel's praises, as Psalms was called, is at Psa 22:22. This surely seems more than a coincidence for 22 is the number of letters in the Hebrew alphabet. The chapter and verse structure in the book of Psalms, unlike the rest of the Bible, was there from the beginning. The very purpose of human language is to praise our Creator and Savior and the great occasion of praise is His victory over sin and death on the cross."

Defender: Psa 22:31 - -- As the great message is carried to "all the ends of the world" (Psa 22:27), the spiritual "seed" (Psa 22:23, Psa 22:30) that "shall be born" because o...

As the great message is carried to "all the ends of the world" (Psa 22:27), the spiritual "seed" (Psa 22:23, Psa 22:30) that "shall be born" because of His death will testify "that he hath done this" - literally, that as He cried from the cross (Joh 19:30), "It is finished!""

TSK: Psa 22:20 - -- soul : Psa 17:13; Zec 13:7 my darling : etc. Heb. my only one from the hand, Psa 35:17 the dog : Psa 22:16

soul : Psa 17:13; Zec 13:7

my darling : etc. Heb. my only one from the hand, Psa 35:17

the dog : Psa 22:16

TSK: Psa 22:21 - -- me from : Luk 22:53; Joh 14:30; 2Ti 4:17; 1Pe 5:8 horns : Num 23:22; Deu 33:17; Job 39:9, Job 39:10; Isa 34:7; Joh 8:59; Act 4:27; Act 5:30-32

TSK: Psa 22:22 - -- I will : Psa 40:9, Psa 71:18, Psa 71:19; Joh 7:25, Joh 7:26; Heb 2:11, Heb 2:12 my brethren : Mat 12:48, Mat 12:49, Mat 25:40, Mat 28:10; Joh 20:17; R...

TSK: Psa 22:23 - -- Ye that : Psa 115:11, Psa 115:13, Psa 135:19, Psa 135:20, Psa 145:19; 1Ch 16:8-13; Luk 1:50 all ye : Psa 105:3-7, Psa 106:5, Psa 107:1, Psa 107:2, Psa...

TSK: Psa 22:24 - -- For : Psa 22:6, Psa 35:10, Psa 69:29-34; Isa 50:6-9 neither : Luk 23:46 but : Psa 22:2, Psa 34:6, Psa 116:3-6, Psa 118:5; Heb 5:7

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 11...

TSK: Psa 22:26 - -- The meek : Psa 69:32; Lev 7:11-17; Isa 25:6, Isa 65:13; Joh 6:48-58 they : Psa 105:3, Psa 105:4 your : Psa 69:32; Joh 4:14, Joh 6:51

TSK: Psa 22:27 - -- All the ends : Psa 2:8, Psa 72:8, Psa 72:11, Psa 86:9, Psa 98:3; Isa 45:22, Isa 46:8, Isa 46:9, Isa 49:6, Isa 49:12 turn : Act 14:15, Act 20:21, Act 2...

TSK: Psa 22:28 - -- Psa 47:7, Psa 47:8; Dan 7:14; Oba 1:21; Zec 14:9; Mat 6:13; Rev 11:15

TSK: Psa 22:29 - -- that be : Psa 73:7, Psa 78:31; Isa 10:16 shall : Psa 45:12, Psa 72:10, Psa 72:11; Isa 60:3-5, Isa 60:16; Rev 21:24 all they that : Psa 113:7; Isa 26:1...

TSK: Psa 22:30 - -- A seed : Isa 53:10; Heb 2:13 it shall : Psa 14:5, Psa 24:6, Psa 73:15, Psa 87:6; Mat 3:9; Gal 3:26-29; 1Pe 2:9

TSK: Psa 22:31 - -- They : Psa 78:6, Psa 86:9, Psa 102:18, Psa 145:4-7; Isa 44:3-5, Isa 49:21-23, Isa 54:1, Isa 60:4, Isa 66:7-9 his righteousness : Rom 1:17, Rom 3:21-25...

collapse all
Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 22:20 - -- Deliver my soul from the sword - The word soul here means life, and denotes a living person. It is equivalent to "deliver me.""The sword"is use...

Deliver my soul from the sword - The word soul here means life, and denotes a living person. It is equivalent to "deliver me.""The sword"is used to denote an instrument of death, or anything that pierces like a sword. Compare 2Sa 11:24-25. As applied to the Saviour here, it may mean those extreme mental sufferings that were like the piercing of a sword.

My darling - Margin, "my only one."Prof. Alexander, "my lonely one."DeWette, my life. The Hebrew word - יחיד yâchı̂yd - means "one alone, only,"as of an only child; then one alone, as forsaken, solitary, wretched, Psa 25:16; Psa 68:6; then it means one only, the only one, in the sense of "most dear, darling."Here, according to Gesenius (Lexicon), it is used poetically for life, as being something most dear, or as denoting all that we have, and, therefore, most precious. Compare Job 2:4. This is the most probable interpretation here, as it would thus correspond with the expression in the first part of the verse, "deliver my soul."

From the power of the dog - Margin, as in Hebrew, from the hand. The enemy is represented, as in Psa 22:16, as a "dog"(see the notes on that verse); and then that enemy is spoken of as inflicting death by his hand. There is a little incongruity in speaking of a "dog"as having hands, but the image before the mind is that of the enemy with the character of a dog, and thus there is no impropriety in using in reference to him the language which is commonly applied to a man.

Barnes: Psa 22:21 - -- Save me from the lion’ s mouth - His enemies represented as fierce and ravening lions, compare Psa 22:13, For thou hast heard me - T...

Save me from the lion’ s mouth - His enemies represented as fierce and ravening lions, compare Psa 22:13,

For thou hast heard me - The word "heard"in this place is equivalent to "saved"- or saved in answer to prayer. The fact of "hearing"the prayer, and answering it, is regarded as so identical, or the one as so certainly following from the other, that they may be spoken of as the same thing.

From the horns of the unicorns - The idea here is, that he cried to God when exposed to what is here called "the horns of the unicorns."That is, when surrounded by enemies as fierce and violent as wild beasts - as if he were among "unicorns"seeking his life - he had called upon God, and God had heard him. This would refer to some former period of his life, when surrounded by dangers, or exposed to the attacks of wicked men, and when he had called upon God, and had been heard. There were not a few occasions alike in the life of David and in the life of the Saviour, to which this would be applicable. The fact that he had thus been delivered from danger, is now urged as an argument why God was to be regarded as able to deliver him again, and why the prayer might be offered that he would do it; compare Psa 22:9-11. To see the force of this it is not necessary to be able to determine with accuracy what is meant here by the word rendered unicorn, or whether the psalmist referred to the animal now denoted by that term. The existence of such an animal was long regarded as fabulous; but though it has been proved that there is such an animal, it is not necessary to suppose that the psalmist referred to it. Gesenius renders the word - ראם re 'êm - "buffalo"(Lexicon) So also DeWette. See the notes at Job 39:9-10, where the meaning of the word is fully considered. The word occurs elsewhere only in Num 23:22; Num 24:8; Deu 33:17; Psa 29:6; Psa 92:10; Isa 34:7, in all which places it is rendered "unicorn,"or "unicorns."

Barnes: Psa 22:22 - -- I will declare thy name - I will make thee known; that is, thine existence; thy perfections; thy law; thy method of salvation. As the result or...

I will declare thy name - I will make thee known; that is, thine existence; thy perfections; thy law; thy method of salvation. As the result or effect of the interposition which he desired, and for which he prayed, he says that he would diffuse a knowledge of God. This is an expression of true piety, and is a statement of what in a pure mind will always be consequent on a gracious divine interposition - a purpose to make the character of the benefactor known. Compare Psa 51:12-13; Psa 18:48-49. As applicable to the Redeemer, it means that he would make the name of God known to people, or that "through him"that name would be made known.

Unto my brethren - Compare Joh 20:17; Rom 8:29. The word "brethren"would embrace literally brothers; kinsfolk; countrymen; then, those of the same opinion, profession, or religion; then, in a still larger sense, the human race as descended from a common parent. As having reference to the Redeemer, it would embrace here not only those who were his immediate followers and whom he called brethren - not only those of his own nation, - but the human family in general, toward whom he consented to sustain this relation. Compare the notes at Heb 2:10-12, where this passage is quoted and expressly applied to our Saviour.

In the midst of the congregation - Among the people assembled to worship there. See the notes at Heb 2:12. This is the place where praise is commonly celebrated, and he says that there he would make known the goodness of God. Compare Isa 38:19-20. It is not necessary to show that this was literally done by the Redeemer. It is enough to observe that this is the usual language of piety, and that the effect of his work has been to cause the praises of God to be celebrated in tens of thousands of the congregations of his saints.

Barnes: Psa 22:23 - -- Ye that fear the Lord - A phrase denoting those who are pious. Praise him - This is language which may be supposed to be addressed by the...

Ye that fear the Lord - A phrase denoting those who are pious.

Praise him - This is language which may be supposed to be addressed by the speaker in the great congregation. In the previous verse he had said that he would praise God "in the midst of the congregation;"he here speaks as if he were in that congregation, and addressing them. He, therefore, calls on them to praise and honor God.

All ye the seed of Jacob, glorify him - The descendants of Jacob; that is, all who are true worshippers of God.

And fear him - Honour him, worship him. See the notes at Psa 5:7.

All ye the seed of Israel - Another name for Jacob Gen 32:28, and designed to denote also all who are true worshippers of Yahweh.

Barnes: Psa 22:24 - -- For he hath not despised nor abhorred the affliction of the afflicted - This expresses the belief that his prayer had been heard. The fact that...

For he hath not despised nor abhorred the affliction of the afflicted - This expresses the belief that his prayer had been heard. The fact that he had been thus heard is here assigned to be the ground or reason for the exhortation in the previous verse, addressed to all the pious. The Lord had heard his prayer, and this was a reason why others should also confide in the Lord, and feel assured that he would likewise hear their prayers.

Neither hath he hid his face from him - That is, "permanently, constantly, finally, completely."He has not wholly abandoned me, but though he seemed to forsake me, it was for a time only; and his friendship has not been ultimately and forever withdrawn. It was indeed the foundation of all the petitions in this psalm that the Lord had hid his face from the sufferer Psa 22:1; but, from this verse, it seems that it was only for a time. That which he passed through was a temporary darkness, succeeded by the clear manifestations of the divine favor. The Lord heard his prayer; the Lord showed that he had not utterly forsaken him.

But when he cried unto him, he heard - Showing that now he had the evidence and the assurance that his prayer had been heard. As applicable to the Redeemer on the cross, this means that though the darkness seemed to continue until death, yet it was not an utter forsaking. His prayer was heard; his work was accepted; the great object for which he came into the world would be accomplished; he himself would rise triumphantly from his sufferings; and the cause which he came to establish, and for which he died, would finally prevail in the world. Compare Heb 5:7-8; Joh 11:42; Isa 53:11-12.

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 th...

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.

Barnes: Psa 22:26 - -- The meek shall eat and be satisfied - The word "meek"- ענוים ‛ănâviym - means here rather "afflicted, distressed, miserable."...

The meek shall eat and be satisfied - The word "meek"- ענוים ‛ănâviym - means here rather "afflicted, distressed, miserable."This is its usual meaning. It is employed sometimes in the sense of mild or meek (compare Num 12:3); but it here manifestly denotes the afflicted; the poor; the distressed. When it is said that they would "eat and be satisfied,"the idea is that of prosperity or abundance; and the statement is, that, as the result of the Redeemer’ s work, blessings in abundance would be imparted to the poor and the distressed - those who had been destitute, forsaken, and friendless.

They shall praise the Lord that seek him - Those that worship God, or the pious, shall see abundant cause to praise God. They will not merely call upon him by earnest prayer, but they will render him thanks for his mercies.

Your heart shall live for ever - The hearts of those that worship God. Their hearts would not faint or be discouraged. They would exult and rejoice continually. In other words, their joy and their praise would never die away.

Barnes: Psa 22:27 - -- All the ends of the world - All parts of the earth; all nations. The earth is frequently represented in the Scriptures as having limits or boun...

All the ends of the world - All parts of the earth; all nations. The earth is frequently represented in the Scriptures as having limits or boundaries; as spread out; as having corners, etc. Compare Isa 11:12; Jer 9:26; Jer 25:23; Jer 49:32; Rev 7:1. This language is in accordance with the prevailing modes of thinking, in the same way as we say, "the sun rises;""the sun sets,"etc.

Shall remember - The nations are often represented as "forgetting"God; that is, they act as if they had once known him, and had then forgotten him. See Job 8:13; Psa 9:17; Psa 50:22; Rom 1:21. Here it is said that they would again call God to remembrance; that is, they would worship him as the true God.

And turn unto the Lord - Turn away from their idols to worship the living God.

And all the kindreds of the nations - All the families. The numerous families upon the earth that constitute the one great family of mankind.

Shall worship before thee - Shall worship in thy presence; that is, shall worship thee. The language is derived from the act of worshipping God in the tabernacle or the temple, before the visible symbol of his presence there. As applicable to the Redeemer, this language is in accordance with what is uniformly said of him and his work, that the world would be converted to the living and true God. Compare the notes at Psa 2:8.

Barnes: Psa 22:28 - -- For the kingdom is the Lord’ s - The dominion belongs of right to Yahweh, the true God. See Mat 6:13; Psa 47:7-8. And he is the gover...

For the kingdom is the Lord’ s - The dominion belongs of right to Yahweh, the true God. See Mat 6:13; Psa 47:7-8.

And he is the governor among the nations - He is the rightful governor or ruler among the nations. This is an assertion of the absolute right of Yahweh to reign over the nations of the earth, and the expression of an assurance on the part of the Messiah that, as the consequence of his work, this empire of Yahweh over the nations would be actually established. Compare Dan 7:13-14, note; Dan 7:27, note; and 1Co 15:24-28, notes.

Barnes: Psa 22:29 - -- All they that be fat upon the earth - The general meaning of this verse is, that "all classes of persons"will come and worship the true God; no...

All they that be fat upon the earth - The general meaning of this verse is, that "all classes of persons"will come and worship the true God; not the poor and needy only, the afflicted, and the oppressed, but the rich and the prosperous. There are three classes mentioned as representing all:

(1) the rich and prosperous;

(2) they who bow down to the dust, or the crushed and the oppressed;

(3) those who are approaching the grave, and have no power to keep themselves alive.

The first class comprises those who are mentioned here as being fat. This image is often used to denote prosperity: Jdg 3:29; Job 15:27; Psa 17:10; Psa 73:4 (Hebrew); Deu 31:20; Deu 32:15. The meaning is, that the rich, the great, the prosperous would be among the multitudes who would be converted to the living God.

Shall eat and worship - This expression is derived from the custom of offering sacrifices, and of feasting upon portions of the animal that was slain. In accordance with this, the blessings of salvation are often represented as a "feast"to which all are invited. See the notes at Isa 25:6. Compare Luk 14:16.

All they that go down to the dust - All those descending to the dust. Those who are bowed down to the dust; who are crushed, broken, and oppressed; the poor, the sad, the sorrowful. Salvation is for them, as well as for the rich and the great.

Shall bow before him - Shall worship before the true God.

And none can keep alive his own soul - Or rather, and he who cannot keep his soul (that is, himself) alive. So the Hebrew properly means, and this accords better with the connection. The class here represented is composed of those who are ready to perish, who are about to die - the aged - the infirm - the sick - the dying. These, thus helpless, feeble, and sad, shall also become interested in the great plan of salvation, and shall turn unto the Lord. These classes would represent all the dwellers on the earth; and the affirmation is equivalent to a statement that men of all classes would be converted, and would partake of the blessings of salvation.

Barnes: Psa 22:30 - -- A seed shall serve him - A people; a race. The word used here, and rendered "seed"- זרע zera‛ - means properly "a sowing;"then, a p...

A seed shall serve him - A people; a race. The word used here, and rendered "seed"- זרע zera‛ - means properly "a sowing;"then, a planting, a plantation; then. seed sown - of plants, trees, or grain; and then, a generation of men - children, offspring, posterity: Gen 3:15; Gen 13:16; Gen 15:5, Gen 15:13; et al. Hence, it means a race, stock, or family. It is used here as denoting those who belong to the family of God; his children. Compare Isa 6:13; Isa 65:9, Isa 65:23. The meaning here is, that, as the result of the work performed by the sufferer, many would be brought to serve God.

It - To wit, the seed mentioned; the people referred to.

Shall be accounted to the Lord for a generation - The word here rendered "Lord"is not יהוה Yahweh , but אדני 'Âdônay , a word which is often used as a name of God - and should not be printed here in small capitals. Prof. Alexander renders this, it seems to me improperly, "It shall be related of the Lord to the next generation."So DeWette and Hengstenberg. But the common rendering appears to me to furnish a better signification, and to be more in accordance with the meaning of the original. According to this the idea is, that the seed - the people referred to - would be reckoned to the Lord as a generation of his own people, a race, a tribe, a family pertaining to him. They would be regarded as such by him; they would be so estimated by mankind. They would not be a generation of aliens and strangers, but a generation of his people and friends. Compare Psa 87:6.

Barnes: Psa 22:31 - -- They shall come - That is, there were those who would thus come. Who these would be is not specified. The obvious sense is, that some would ris...

They shall come - That is, there were those who would thus come. Who these would be is not specified. The obvious sense is, that some would rise up to do this; that the succession of such men would be kept up from age to age, making known these great facts and truths to succeeding generations. The language would be applicable to a class of men called, from age to age, to proclaim these truths, and set apart to this work. It is a fair application of the verse to refer it to those who have been actually designated for such an office - the ministers of religion appointed to keep up the memory of the great work of redemption in the world. Thus understood, the passage is a proper carrying out of the great truths stated in the psalm - that, in virtue of the sufferings of the Redeemer, God would be made known to men; that his worship would be kept up in the earth; that distant generations would serve him.

And shall declare his righteousness - No language could better describe the actual office of the ministers of the Gospel as appointed to set forth the "righteousness"of God, to vindicate his government and laws, and to state the way in which men may be made righteous, or may be justified. Compare Rom 1:17; Rom 3:26.

Unto a people that shall be born - To future generations.

That he hath done this - That God has done or accomplished what is stated in this psalm; that is, on the supposition that it refers to the Messiah, that he has caused an atonement to be made for mankind, or that redemption has been provided through the sufferings of the Messiah.

I have given what seems to me to be a fair exposition of this psalm, referring it wholly to the Messiah. No part of the interpretation, on this view of the psalm, seems to me to be forced or unnatural, and as thus interpreted it seems to me to have as fair and obvious an applicability to him as even Isa 53:1-12, or any other portion of the prophecies. The scene in the psalm is the cross, the Redeemer suffering for the sins of man. The main features of the psalm relate to the course of thoughts which then passed through the mind of the Redeemer; his sorrow at the idea of being abandoned by God; his confidence in God; the remembrance of his early hopes; his emotions at the taunts and revilings of his enemies; his consciousness of prostrated strength; his feelings as the soldiers pierced his hands and his feet, and as they proceeded to divide his raiment; his prayer that his enemies might not be suffered to accomplish their design, or to defeat the work of redemption; his purpose to make God known to men; his assurance that the effect of his sufferings would be to bring the dwellers on the earth to serve God, and to make his name and his righteousness known to far distant times. I regard the whole psalm, therefore, as applicable to the Messiah alone; and believing it to be inspired, I cannot but feel that we have here a most interesting and affecting account, given long before it occurred, of what actually passed through the mind of the Redeemer when on the cross - an account more full than we have anywhere else in the Bible. Other statements pertain more particularly to the external events of the crucifixion; here we have a record in anticipation of what actually passed through his own mind in those hours of unspeakable anguish when he made an atonement for the sins of the world.

Poole: Psa 22:20 - -- From the sword i.e. from the rage and violence of mine enemies, as the next clause explains it, and as the sword is oft taken in Scripture. See Jer 2...

From the sword i.e. from the rage and violence of mine enemies, as the next clause explains it, and as the sword is oft taken in Scripture. See Jer 25:16,27,29 Eze 38:21 .

My darling Heb. my one , or only one , to wit, his soul , as he now said; which he so calls, either because it was very dear to him; or rather, because it was left alone, and destitute of friends and helpers; for so this word is used, Psa 25:16 35:17 .

From the power Heb. the hand ; which is oft put for power, and in that sense is ascribed to a flame , Isa 47:14 , and to evil , Hab 2:9 .

Poole: Psa 22:21 - -- The lion either the devil, that raging and roaring lion, who did many ways assault and annoy him; or his lionlike enemies. Heard me i.e. answered a...

The lion either the devil, that raging and roaring lion, who did many ways assault and annoy him; or his lionlike enemies.

Heard me i.e. answered and delivered me.

Unicorn a strong, and fierce, and untamable wild beast; though the learned are not agreed about the kind of it. See of it Deu 33:17 Job 39:9,10 Ps 92:10 Isa 34:7 , and my Latin Synopsis on Num 23:22 . For it is not worth while to trouble the unlearned reader with such disputes.

Poole: Psa 22:22 - -- I will declare i.e. publish or celebrate it; when thou hast delivered me, thou shalt have the glory of it, as now thy honouris eclipsed by my calamit...

I will declare i.e. publish or celebrate it; when thou hast delivered me, thou shalt have the glory of it, as now thy honouris eclipsed by my calamities.

Thy name i.e. that power, and faithfulness, and goodness, and those perfections which thou hast manifested on my behalf.

My brethren the same whom he calls the congregation in the next clause, and the seed of Jacob and Israel in the next verse; which also doth not so fitly agree to David, who never to my remembrance gives this title to any but such as were near akin to him, as it doth to Christ, who extendeth this name to all his disciples and believers, Mat 12:48,49 25:40 28:10 , and to whom this very text is applied, Heb 2:11,12 . Not only privately, but even in the public congregation.

Poole: Psa 22:23 - -- Praise him partly for my sake, and chiefly for your own benefit received by my deliverance. All ye the seed of Israel: the two universal particles ...

Praise him partly for my sake, and chiefly for your own benefit received by my deliverance.

All ye the seed of Israel: the two universal particles seem to intimate that he speaks not only of the carnal, but also of the spiritual seed; which also is more than probable, by comparing this with Psa 22:27,28 .

Poole: Psa 22:24 - -- He hath not despised: I was despised by the people, Psa 22:6 , but not by God. Nor abhorred i.e. he did not turn away his face from it, as men do f...

He hath not despised: I was despised by the people, Psa 22:6 , but not by God.

Nor abhorred i.e. he did not turn away his face from it, as men do from things which they abhor, but looked upon it with compassion.

Neither hath he hid his face from him to wit, for ever; for he did so for a time; but now, saith he, he hath lift up upon me the light of his countenance.

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 ...

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.

Poole: Psa 22:26 - -- The meek i.e. faithful or godly persons, who are frequently called meek ones, as Psa 25:9 76:9 149:4 Isa 11:4 61:1 Zep 2:3 , because the grace of God...

The meek i.e. faithful or godly persons, who are frequently called meek ones, as Psa 25:9 76:9 149:4 Isa 11:4 61:1 Zep 2:3 , because the grace of God doth soften and sweeten the hearts of sinners, and subdues their pride, and passion, and rebellion against God, and their fierceness towards men. Or, the poor , as this word is oft rendered; which seems well to suit this place, partly, because these are opposed to the fat ones upon earth, Psa 22:29 ; partly, because the following eating and satisfaction may seem most proper and acceptable to such as were in want; partly, because here is an allusion to the legal feasts, made of the remainders of the sacrifices, in which the poor had a share; and partly, because this well agrees to the time of Christ’ s coming, when the body of the Jewish nation were a poor and afflicted people, and the poor especially did receive the gospel , Mat 11:5 .

Eat and be satisfied which is mentioned as a great blessing, Joe 2:26 , as it is threatened as a grievous curse that men should eat and not be satisfied, Lev 26:26 Mic 6:14 . But because it was comparatively a poor and mean thing to have one’ s belly filled and satisfied with that food which perisheth and passeth away presently after it is received, this magnificent promise is doubtless to be understood spiritually, of those spiritual blessings, that grace, and peace, and comfort, and full satisfaction, which all believing and pious souls have in the sense of God’ s love, and the pardon of their sins, and in the influences of God’ s Spirit into their souls. That seek him ; that seek his favour; or that inquire after him, and labour to know and discern him; wherein possibly the Spirit of God may intimate to us the necessity of seeking, and the difficulty of finding or discovering God, when he shall appear in the flesh, and in the form of a servant; which was likely to hide him from the eyes of the carnal and careless Jews, and not to be discerned but by those that were studious and inquisitive concerning the mind of God revealed in the Scriptures concerning that matter.

Your heart i.e. their; for he speaks of the same persons still, though there be a change from the third to the second person, as is usual in these poetical and prophetical books of Scripture.

Shall live i.e. shall be greafiy refreshed and comforted; life being oft put for a happy and comfortable life, as 1Ki 1:25 Psa 34:12 ; in which respect Jacob’ s heart or spirit is said to have revived, Gen 45:27 ; as, on the contrary, Nabal’ s heart was said to have died within him , 1Sa 25:37 , when it was oppressed with great sadness.

For ever your comfort shall not be short and transitory, as worldly comforts are, but everlasting.

Poole: Psa 22:27 - -- All the ends of the world i.e. all nations, from one end of the world to the other. So this is an evident prophecy of the calling of the Gentilesto t...

All the ends of the world i.e. all nations, from one end of the world to the other. So this is an evident prophecy of the calling of the Gentilesto the knowledge of God and Christ by thy gospel, and consequently a clear proof that this Psalm doth directly and immediately speak of Christ; to whom alone, and not to David, this and divers other passages of it do manifestly belong.

Shall remember: it is not particularly expressed what they should remember, because there were several things that should and would be remembered by them, which were likely to occasion their turning to the Lord. They shall remember their former and manifold wickedness with grief, and shame, and fear; and particularly their sin and folly in worshipping dead and impotent idols that never did nor could do them either good or hurt. They shall remember that God who did make lively impressions upon their minds, which yet they had in great measure blotted out and forgotten, but now by the preaching of the gospel they shall be revived. They shall remember their great and manifold obligations to God, which they had quite forgotten; his patience and goodness in sparing them so long in the midst of all their impieties, and in revealing his gospel to them, and giving his Son for them. They shall remember the gracious words and glorious works of Christ, and what he did and suffered for them; which possibly divers of them had been eye and ear witnesses of in Judea, (although, with the unbelieving Jews, they despised and misconstrued them,) and others had heard the fame and tidings of them.

Unto the Lord unto the only true God, and unto Jesus Christ, to whom this name of Jehovah is ofttimes ascribed in Scripture.

All the kindreds Heb. all the families ; which is not to be understood strictly of every particular person and family, but of all sorts and of great numbers of them; as such universal phrases are very frequently taken in Scripture.

Poole: Psa 22:28 - -- This is added as a reason why the Gentiles should be converted, because God is not only the God and Lord of the Jews, but also of the Gentiles, and ...

This is added as a reason why the Gentiles should be converted, because God is not only the God and Lord of the Jews, but also of the Gentiles, and of all nations, Rom 3:29,30 . And therefore though for a time he thought fit to confine his kingdom to Israel, yet he had resolved in due time to enlarge his kingdom, and to set up his throne and government in the Gentile world, which were no less created and redeemed by him than the Jews. Compare Zec 13:2 14:9 .

Poole: Psa 22:29 - -- All i.e. many of them, as the word all is oft used, as Psa 72:11 Mat 3:5 17:11 Luk 6:26 Joh 3:26 2Ti 3:9 . They that be fat upon earth i.e. kings a...

All i.e. many of them, as the word all is oft used, as Psa 72:11 Mat 3:5 17:11 Luk 6:26 Joh 3:26 2Ti 3:9 .

They that be fat upon earth i.e. kings and princes, and the great men of the world, who are oft described by this metaphor, as Psa 78:31 Isa 10:16 ; compare Job 15:27 Psa 17:10 73:7 ; whose conversion to Christ is also foretold in other places, as Psa 45:12 72:10,11 Isa 60:3,5,10 1Ti 2:1,2 Re 21:24 . These are opposed to the poor and miserable part of the world, of whom he speaks in the next words, as also Psa 22:26 , where see the first note. So the sense of the place is, that both poor and rich should embrace the gospel. But the Syriac interpreter renders these words otherwise, the hungry of the earth . And another, to the same purpose, those that are turned to ashes (for which I should rather say, they that lie down in ashes , which is a usual description of poor, afflicted, and humbled persons) on the ground ; for the first Hebrew word, rendered fat , with the change but of one point, signifies ashes .

Shall eat and be satisfied, as it was more fully expressed, Psa 22:26 ; shall feed upon the Bread of life, Christ and all his benefits.

And worship: this is added to explain the word, and to show what kind of eating he spoke of not of a carnal, but of a spiritual feast.

They that go down to the dust they that languish and draw nigh to death, through poverty, or misery, or anguish of mind and conscience; for such are oft said to go down into or to sit in the dust , as Job 30:19 Psa 44:25 113:7 Isa 29:4 47:1 . These may be opposed to the fat ones mentioned in the first clause of the verse. None can keep alive his own soul : this may seem to be a further description of the same persons, and an aggravation of their miserable condition, from this circumstance, that it was not in their power to help themselves; their soul was going down to the dust, as he said in the last foregoing clause, and now he adds that none of them could stop it, or keep himself alive; so that their case was wholly desperate as to themselves; and this drove them out of themselves to seek relief from God, and to receive Jesus Christ and the gospel of salvation gladly. Heb. and he who (the pronoun relative being here understood, as it is in very many places) doth not or cannot quicken or enliven his own soul , i.e. himself, as the soul is oft taken; and quickening may be put either for nourishing, as Isa 7:21 , or for comforting , as here, Psa 22:26 , or preserving life , whether temporal or spiritual and eternal, as Gen 19:19 Eze 13:19 18:27 . But these words are and may be rendered otherwise, and that very agreeably to the Hebrew text, and the scope of the place. Having said that all nations should

bow before him i.e. before Christ and unto Christ, whom they should own as their Lord and Saviour, he now adds these words, either,

1. As a reason why they did receive him, or believe in him, because (for so the particle vau is frequently rendered, as 1Ki 1:21 18:3,4 Ps 60:12 Isa 16:2 64:5 , and oft elsewhere) he did not keep alive his own soul , as he could easily have done, by his Divine power, in spite of all that his enemies could do, but freely gave himself to death for them. Because he laid down his life for sinners, which the Father had commanded him, and he had promised to do, therefore God loved him, Joh 10:17,18 , and glorified him, and performed his promise made to him upon that condition, that if he did make his soul an offering for sin , he should see his seed, &c., Isa 53:10 . Or,

2. As an amplification or commendation of the faith of the Gentiles in coming and bowing to Christ, although (for so also the Hebrew vau is often used, as Psa 99:8 Pro 26:24 Ecc 9:16 ) he did not keep alive his own soul , but laid down his own life, and suffered himself to be killed by wicked men; which was one principal reason why the Jews would not believe on him, as is noted, Mat 27:40,42,43 , and therefore was a just commendation to the Gentiles, that, notwithstanding this great stumbling-block, believed on him. But this I propose with submission. Only it may be observed that this last clause of the verse in the Hebrew is in the singular number, and therefore more likely to belong to him , immediately going before it, which is of the same number, than to the other preceding clauses, which are all expressed in the plural number. And though I know enallage of numbers be very usual, yet they are not to be supposed without necessity.

Poole: Psa 22:30 - -- Christ shall not want a seed or posterity, Heb 2:13 ; for though the Jewish nation should generally reject and forsake him, which may seem to be her...

Christ shall not want a seed or posterity, Heb 2:13 ; for though the Jewish nation should generally reject and forsake him, which may seem to be here implied, Christ shall have many disciples or followers, and the Gentiles shall come in their stead. Compare this promise with that, he shall see his seed, Isa 53:10 . Or, their

seed i.e. the seed of the Gentile worshippers last mentioned. Christian religion shall not be the business of one age, but, as the Gentiles shall believe in Christ, so shall their posterity in succeeding generations; this being God’ s usual method, to take children into covenant with their parents, of which see Deu 10:15 30:19 Psa 69:36 Isa 43:5 44:3 . And as when the Jews refused Christ, their children were cast out of the covenant with them; so when the Gentiles embraced the gospel covenant, their children were admitted with them.

It shall be accounted to the Lord for a generation that believing seed shall be reputed, both by God and men, the generation , or children , or people of the Lord, as the Jews formerly were. But upon the Jews’ contempt of Christ and the gospel, the Gentiles shall come in their stead, and enjoy their titles and privileges. Compare this place with Psa 87:5 .

Poole: Psa 22:31 - -- They either the converts and worshippers, ver. Psa 22:27,29 ; or their seed last mentioned, Psa 22:30 . Or this may be indefinitely spoken, as such v...

They either the converts and worshippers, ver. Psa 22:27,29 ; or their seed last mentioned, Psa 22:30 . Or this may be indefinitely spoken, as such verbs are oft used,

they shall come i.e. some or other shall come, and do the work here mentioned, to wit, the apostles and ministers of the gospel. Shall come , to wit, from Judea and Jerusalem (from whence the gospel was first to go forth) to the Gentile world, to the several parts whereof the apostles went upon this errand.

His righteousness God’ s righteousness; either,

1. His wonderful grace and mercy to mankind, in giving them Christ and the gospel; for righteousness is oft put for mercy or kindness, as hath been noted again and again. Or,

2. That righteousness which God hath appointed for the justification of sinners, called the righteousness of faith , Rom 3:21,22 Php 3:9 , which the Jews were ignorant of, and would not submit to, Rom 10:3 , but the Gentiles joyfully embraced. Or,

3. His truth or faithfulness, (which is very frequently and fitly called righteousness,) in the performance of those exceeding great and precious promises made and recorded in the Old Testament, and especially those two concerning the sending of the Messias, and concerning the calling of the Gentiles.

That shall be born either,

1. Spiritually, i.e. born again; for regeneration is oft called a birth; as Psa 87:4,5 Joh 1:13 1Pe 1:23 , and a creation, Psa 102:18 . Or rather,

2. Naturally, i.e. unto succeeding generations; whereby David gives us a key to understand this Psalm, and teacheth us that he speaks not here of himself, or of the occurrences of his times, but of things which were to be done in after-ages, even of the spreading of the gospel among the Gentiles, in the time of the New Testament.

That he hath done this i.e. they shall declare that this is the work of God, and not of man, and carried on by his only power in the world, against all the wit and force of men. Or rather, because (this being added as a proof or demonstration of that righteousness of God now mentioned) he (i.e. the Lord, plainly understood here, and expressed in the foregoing verse) hath done or wrought it , to wit, his righteousness; i.e. he hath executed with his hand what he spake with his mouth; he hath demonstrated the truth of his promises by his actions, and by the accomplishment of them.

Gill: Psa 22:20 - -- Deliver my soul from the sword,.... Wicked men, whose tongues were as a sharp sword, reproaching and blaspheming him, and bearing false witness agains...

Deliver my soul from the sword,.... Wicked men, whose tongues were as a sharp sword, reproaching and blaspheming him, and bearing false witness against him; and crying out, "Crucify him, crucify him", Luk 23:21; see Psa 17:12; or any instrument of violence, as the iron bar with which the legs of the malefactors crucified with him were broken, which he escaped; and the spear which pierced his side, after he had commended his soul or spirit into the hands of his Father; or a violent death; for though his death had the appearance of one, he was taken in a violent manner, and condemned to be put to death, and was crucified, yet his life was not taken away by men; he laid it down, and gave up his breath himself;

my darling from the power of the dog, or "my only one" i; meaning his life or soul, as before; so called, not because there is but one soul in the body, but because it was dear and valuable to him; and hence we render it "darling", an only one being usually the darling of its parents; so a man's life is dear to him, all that he has will he give for it, Job 2:4. Christ's life was a more precious life than any man's, and peculiarly his own, in such sense as another man's, is not his own; and his soul also was an only one, it was not polluted with original sin, as the souls of other men are; it was pure and holy: the word here used is sometimes rendered "desolate" and "solitary"; see Psa 25:16; and it may have this sense here, and be translated "my lonely" or "solitary one" k; he being forsaken by God, and deserted by his disciples; his soul was in darkness, sorrow, and distress, wherefore he prays it might be delivered "from the power of the dog"; either Satan is so called for his malice and envy, who had put it into the heart of Judas to betray him, and had filled the Pharisees with envy at him, and who through it delivered him to Pilate; or the impure, cruel, and wicked Roman soldiers, and in short all his crucifiers; called in the plural number "dogs"; see Gill on Psa 22:16.

Gill: Psa 22:21 - -- Save me from the lion's mouth,.... Either the devil, who is as a roaring lion, whom Christ overcame both in the garden and on the cross, and destroyed...

Save me from the lion's mouth,.... Either the devil, who is as a roaring lion, whom Christ overcame both in the garden and on the cross, and destroyed him and his works; or all his wicked enemies, especially the most powerful of them, who were in greatest authority, as the chief priests and elders; so rulers and civil magistrates, who are cruel and unmerciful, are compared to lions, Pro 28:15;

for thou hast heard me from the horns of the unicorns; some read this as a prayer like the former, "hear thou me" l, &c. that is, deliver me; but according to our version it expresses what God had done, that he had heard him and saved him; and is used as a reason or argument with him that he would regard also his other petitions: or it may have respect to what follows, that since God had heard him, and delivered him out of the hands of his most powerful enemies, therefore he would declare his name and praise him; for the unicorn being a very strong creature, and its strength lying much in its horn, with which it pushes and does mischief; see Num 23:22. Christ's strong and potent enemies are intended here; such as Satan and his principalities and powers, the sanhedrim of the Jews, Herod, Pontius Pilate, and others, from whose power he was freed when raised from the dead. According to Pliny m, the monoceros, or unicorn, is the fiercest of wild beasts; in its body like a horse, it has the head of an hart and feet of an elephant, the tail of a bear, makes a great bellowing; has one black horn rising up in the middle of the forehead, of two cubits long; it is denied that it was ever taken alive, which agrees with Job 39:9; See Gill on Job 39:9 and See Gill on Job 39:10.

Gill: Psa 22:22 - -- I will declare thy name unto my brethren,.... Not those who were more nearly related to him according to the flesh; for though there were some who bel...

I will declare thy name unto my brethren,.... Not those who were more nearly related to him according to the flesh; for though there were some who believed in him, and to whom he declared the name of God, as James and Joses, and Judas and Simon, Mat 13:55; yet there were others that did not believe on him, Joh 7:3; nor those more remotely related to him, as all the Jews, who were his brethren and kinsmen also according to the flesh; to these indeed he came and preached, but they received him not; but rather his apostles, whom he called his brethren, even after his resurrection, and to whom he appeared and declared the name of God, Mat 28:10; and the five hundred brethren by whom he was seen at once may be also included; and even all true believers in him, who through his incarnation, being their "goel" and near kinsman, stands in such a relation to them, and through their adoption into his Father's family, his Father being their Father, and his God their God; which is manifested in regeneration, and evidenced by their doing the will of God, which is believing in Christ, Mat 12:49. By the "name" of God is meant, not anyone of the names by which he is known, as God Almighty, Jehovah, &c. if any of these could be thought to be designed, the New Testament name and title of God as the Father of Christ would bid fair for it; but rather the perfections of God, which appear in Christ, and were glorified in the work of redemption; or God himself; or else his Gospel, Act 9:15; and which Christ declared and manifested to his disciples, both before and after his resurrection, Joh 17:6; which latter seems here to be referred unto;

in the midst of the congregation will I praise thee; meaning not the congregation of the Jews, their synagogue, or temple, where he often attended on public worship, and preached and praised the Lord; but rather the company of his disciples, among whom he sung an hymn the night he was betrayed, and with whom he conversed by times for forty days after his resurrection: unless the general assembly and church of the firstborn in heaven is intended, in the midst of which he praised the Lord, when he ascended on high, led captivity captive, and received gifts for men; though it seems best to understand this of the church of God, particularly among the Gentiles, under the Gospel dispensation, where Christ in his members sings the praise of electing, redeeming, and calling grace; see Psa 18:49; compared with Rom 15:9. This is a proof of singing of psalms and hymns in Gospel churches, and of its being a duty to be publicly performed by the members of them, who may expect the presence of Christ in the midst of his church, seeing he here promises to be there: these words are applied to Christ in Heb 2:12.

Gill: Psa 22:23 - -- Ye that fear the Lord, praise him,.... By whom are meant, not the proselytes among the Gentiles, as distinct from the Jews, which is the sense of some...

Ye that fear the Lord, praise him,.... By whom are meant, not the proselytes among the Gentiles, as distinct from the Jews, which is the sense of some Jewish interpreters n; but all the people of God, whether Jews or Gentiles, who have the grace of filial and godly fear put into their hearts, with which they worship God, and walk before him in all holy conversation; which is not a fear of wrath, or a distrust of divine goodness; but is a reverential affection for God, and is consistent with the greatest degree of faith, the strongest expressions of spiritual joy and holy courage: it includes the whole worship of God, internal and external; and such who have it in their hearts, and before their eyes, are called upon by Christ to praise the Lord for him, for the unspeakable gift of his love; that he has not spared his son, but delivered him up for them, to undergo so much sorrow, and such sufferings as before related, to obtain salvation for them; and that he has delivered him out of them, raised him from the dead, and has given him glory;

all ye the seed of Jacob, glorify him; not the natural, but spiritual seed of Jacob, who walk in the steps of the faith of that man of God; these are exhorted to glorify the Lord with their bodies and spirits, which are his, being redeemed with the precious blood of Christ; by believing in him, glorying in him, and offering praise unto him;

and fear him, all ye the seed of Israel; who are the same with the seed of Jacob, Jacob and Israel being two names of the same person; and design not Israel according to the flesh, but according to the Spirit; the whole Israel of God, the all spiritual seed of Israel, who are justified in Christ, and are saved in him; they are the same with them that fear the Lord, and are here stirred up to exercise the grace of fear upon him; to fear him only, and not men, though ever so mighty and powerful, as before described in Psa 22:12; and that not only because of his power and greatness; but because of his grace and goodness, as shown forth in Christ Jesus.

Gill: Psa 22:24 - -- For he hath not despised nor abhorred the affliction of the afflicted,.... That is, Christ, who was afflicted by men, both by their tongues, and by th...

For he hath not despised nor abhorred the affliction of the afflicted,.... That is, Christ, who was afflicted by men, both by their tongues, and by their hands; by devils, by the temptations of Satan for Christ suffered being tempted, though he was not overcome; and by his attacks upon him, both in the garden and on the cross; and by the Lord himself, Jehovah his Father, who laid on him the iniquity and chastisement of his people, bruised him, and put him to grief; awoke the sword of justice against him, and spared him not: his afflictions were many, both in body and soul; in body, being scourged, buffeted, bruised, pierced, racked, and tortured on the cross; in soul, being made exceeding sorrowful, and an offering for sin; sustaining his Father's wrath, and seeking and enduring affliction by the rod of it; see Isa 53:4; now, though his afflictions and sufferings were despised by men, and he was despised and abhorred on account of them; yet not by his Father, he took pleasure in them, and in him as suffering for his people; not simply considered, as if he delighted in his sufferings as such, but as they were agreeable to his counsel and covenant, and brought about the salvation of his chosen ones: he accepted them in the room and stead of his people; the sacrifice of Christ was of a sweet smelling savour to him; he was well pleased with his righteousness, his law being magnified and made honourable by it; and his death was precious in his sight, being the propitiation for the sins of his people; so far was he from despising and abhorring the afflictions of his son. And this is mentioned as a reason or argument for praise and thanksgiving in them that fear the Lord; since God has looked upon the redemption price his Son has paid for them sufficient; has not despised, but accepted of it as the ransom of their souls: some render the words, "the prayer of the afflicted"; so the Targum, and the Septuagint version, and the versions that follow that; which agrees with the next words:

neither hath he hid his face from him; when men did, as ashamed of him, Isa 53:3; for though he forsook him for a while, and in a little wrath hid his face from him for a moment, that he might bear the whole curse of the law for us; yet he returned again, and did not hide his face from him for even;

but when he cried unto him, he heard; cried not only on account of his crucifiers, that God would forgive them; but on account of himself, that he would not be afar off from him; that he would take his spirit or soul into his hands, into which he committed it; that he would deliver him from the power of death and the grave, and loose their bands; in all which he was heard, Heb 5:7.

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 w...

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.

Gill: Psa 22:26 - -- The meek shall eat and be satisfied,.... Such who, being made thoroughly sensible of sin, look upon themselves the chief of sinners, and the least of ...

The meek shall eat and be satisfied,.... Such who, being made thoroughly sensible of sin, look upon themselves the chief of sinners, and the least of saints; and being truly convicted of the insufficiency of their own righteousness, wholly trust to and rely on the righteousness of Christ; and, being acquainted with their impotency and inability to do any good thing of themselves, ascribe all to the grace of God, and have no dependence on anything done by them; who are willing to be instructed and reproved by the meanest saint; are not easily provoked to wrath; patiently bear indignities and affronts, and are gentle unto all men: these shall "eat" the fat and drink the sweet of Christ the bread of lift; they shall eat of his flesh by faith, which is meat indeed; they shall find the word, and eat it; feed on the wholesome words of Christ, the words of faith and good doctrine, and shall be "satisfied", or "filled": other food is not satisfying; it proves gravel, ashes, and wind; it is not bread, and satisfies not; but such as hunger and thirst after Christ and his righteousness, and are poor in their own eyes, meek and humble; these are filled with good things to satisfaction, Mat 5:6; Jarchi interprets these words of the time of the redemption and the days of the Messiah;

they shall praise the Lord that seek him; in Christ, with their whole heart; who being filled by him and satisfied, bless the Lord for their spiritual food and comfortable repast, as it becomes men to do for their corporeal food, Deu 8:10;

your heart shall live for ever; this is an address of Christ to them that fear the Lord, the seed of Jacob and Israel; the meek ones, and that seek the Lord, his face and favour, and who eat and are satisfied; signifying, that they should be revived and refreshed, should be cheerful and comfortable; should live by faith on Christ now, and have eternal life in them; and should live with him for ever hereafter, and never die the second death.

Gill: Psa 22:27 - -- All the ends of the world shall remember and turn unto the Lord,.... That is, all the elect of God among the Gentiles, who live in the farthermost par...

All the ends of the world shall remember and turn unto the Lord,.... That is, all the elect of God among the Gentiles, who live in the farthermost parts of the world, for whom Christ is appointed to be their salvation, and whom he calls to look to him for it; these shall remember the Lord whom they have forgotten, and against whom they have sinned, how great and how good he is; they shall be put in mind of their sins and iniquities committed against him, and call to mind their latter end; and consider, that after death will come judgment to which they must be brought; they shall be apprised of the grace and goodness of God in Christ, in providing and sending him to be the Saviour of lost sinners, by his sufferings and death, at large described in this psalm; which will encourage them to turn unto the Lord, since they may hope for full pardon of sin, through his blood and sacrifice; and to turn from their idols, and from all their evil ways, and from all dependence on themselves or on creatures, to trust in and serve the living God in faith and fear; which turning is usually brought about under and by the ministry of the word; which is appointed to turn men from darkness to light, and from the power of Satan unto God; and has this effect when it is attended with the Spirit and power of God; for conversion is not the work of man, neither of ministers nor of men themselves, but of God, in which men are at first passive; they are turned, and then, under the influence of grace, become active, and turn to the Lord, by believing in him, and so cleave unto him: and likewise remembrance of the above things is not owing to themselves, but to the Spirit of God, who puts them into their minds; and which is very necessary and essential to conversion, even as a remembrance of past things is necessary to a restoration after backslidings, which is a second conversion;

and all the kindreds of the nations shall worship before thee; not only externally, by praying before the Lord, and attending on his word and ordinances; but internally, in spirit and in truth, which worshippers the Lord seeks; such spiritual worship being suitable to his nature, and such worshippers believers in him are; this must be understood of some of all nations, kindred and tongues, whom Christ has redeemed by his blood, and calls by his grace; see Zec 14:16.

Gill: Psa 22:28 - -- For the kingdom is the Lord's,.... Not the kingdom of nature and providence, though that is the Lord Christ's; but the kingdom of grace, the mediator...

For the kingdom is the Lord's,.... Not the kingdom of nature and providence, though that is the Lord Christ's; but the kingdom of grace, the mediatorial kingdom: this was Christ's by the designation and constitution of his Father from eternity; the government of the church was always upon his shoulders during the Old Testament dispensation; when he came into this world, he came as a King; though his kingdom being not of this world, it came not with observation; but upon his ascension to heaven, whither he went to receive a kingdom and return, he was made or declared Lord and Christ, and was exalted as a Prince, as well as a Saviour; and in consequence of his being set down at the right hand of God, he sent forth the rod of his strength, his Gospel, into the Gentile world, which was succeeded to the conversion of multitudes of them, among whom he has had a visible kingdom and interest ever since; and which will more abundantly appear in the latter day, when he shall be King over all the earth; and now this is a reason why so many, in the distant parts of the world, and among all the kindreds of the nations, shall remember, turn to him, and worship him;

and he is the Governor among the nations; he rules in the hearts of some by his Spirit and grace, and over others with a rod of iron.

Gill: Psa 22:29 - -- All they that be fat upon earth,.... Rich men, who abound in worldly substance, are in very flourishing and prosperous circumstances, of whom for the...

All they that be fat upon earth,.... Rich men, who abound in worldly substance, are in very flourishing and prosperous circumstances, of whom for the most part this is literally true; yea, by these sometimes are meant princes, rulers, the chief among the people in power and authority, as well as in riches; see Psa 78:31; the phrase may design such who are in prosperous circumstances in their souls, in spiritual things, in faith, comfort, and spiritual joy, Psa 92:14; but the former sense is best: Jarchi inverts the words, "they shall eat", that is, the meek shall eat, "all the fat of the earth, and worship"; which may be understood of the spiritual blessings of grace, which converted persons shall feed and live upon, Psa 63:5; the allusion may be to the fat parts of the earth, and what grows thereon, made so by ashes, which the word used has the signification of; for some lands are fattened by ashes being strewed upon them p; but rather the rich and great men of the earth are intended, who yet are but dust and ashes. They

shall eat, and worship; for as, in the first times of the Gospel, not many mighty and noble were called, yet some were; so more especially, in the latter day, many of this sort will be called, even kings and queens; who will not live upon their titles of honour, their grandeur and glory, but upon Christ and his Gospel, and will fall down before him, and serve and worship him; see Psa 72:10;

all they that go down to the dust shall bow before him; such as are in mean circumstances of life; so that both rich and poor shall serve him; or who are mean in their own eyes, sit in the dust of self-abhorrence, and put their mouths in the dust, are in a low condition, out of which the Lord raises them, Psa 113:7. The Targum paraphrases it, "who go down to the house of the grave"; that is, the dead; and then the sense is, that Christ is the Lord, both of the dead and living, and that those that are under the earth, and are reduced to dust, as well as they that live and are fat upon it, shall bow the knee to Christ, when raised again, who is the Judge of quick and dead; see Rom 14:9, Phi 2:10;

and none can keep alive his own soul; as no man can quicken himself when dead in trespasses and sins; so when he is made alive, he cannot preserve his life, nor nourish himself, nor make himself lively and comfortable, nor cause his heart to live, as in Psa 22:26; but by eating the flesh, and drinking the blood of Christ, feeding and living upon him by faith: though some take the sense to be, that such as are before described as converted persons, will not seek to save their lives, but will freely lay them down and part with them for Christ's sake; but rather the meaning is, that so universal will the kingdom of Christ be, as that high and low, rich and poor, will be bowing to him; whoever are his enemies, and will not have him to rule over them, will be brought before him and slain, and none of them will be able to save themselves; so the Targum, "he will not quicken", or "keep alive, the soul of the wicked"; or as Jarchi interprets it,

"he will have no mercy on them, to keep their souls alive from hell.''

Gill: Psa 22:30 - -- A seed shall serve him,.... That is, Christ shall always have a seed to serve him in every age; a remnant according to the election of grace; see Rom ...

A seed shall serve him,.... That is, Christ shall always have a seed to serve him in every age; a remnant according to the election of grace; see Rom 9:29; so that as the former verses speak of the amplitude of Christ's kingdom, through the calling of the Gentiles, these words and the following express the duration of it: and this "seed" either means Christ's seed; so the Septuagint version, and others that follow it, render it, "my seed"; the spiritual seed and offspring of Christ, which the Father has given him, and which shall endure for ever, Isa 53:10; or else the church's seed, which comes to the same thing; not the natural seed of believers, but a succession of godly men in the church, who are born in her, and nursed up at her side; see Isa 59:21; such shall, and do, in every age serve Christ, willingly and cheerfully, in righteousness and true holiness, without slavish fear, and yet with reverence and godly fear. The Chaldee paraphrase is, "the seed of Abraham shall serve before him"; but this seed designs not the Jews only, but the Gentiles also, and chiefly;

it shall be accounted to the Lord for a generation; of his people, his children whom he accounts of, reckons, and esteems as such; or the seed shall be reckoned to the Lord, as belonging to him, "unto generation"; that is, in every generation q, throughout all ages, to the end of time; so the Targum, "to an after generation"; or "a generation to come".

Gill: Psa 22:31 - -- They shall come,.... One generation after another; there shall always be a succession of regenerate persons, who shall come to Christ, and to his chur...

They shall come,.... One generation after another; there shall always be a succession of regenerate persons, who shall come to Christ, and to his churches; and a succession of Gospel ministers among them, who shall come forth, being sent and qualified by Christ;

and shall declare his righteousness, either the faithfulness of God, in fulfilling his promises; especially those which respect the mission of Christ, and salvation by him, as Zacharias did, Luk 1:68; or rather the righteousness of Christ, which is revealed in the Gospel, and makes a most considerable part of the declaration of it, and is published by Gospel ministers in all ages, as the only justifying righteousness before God: and that

unto a people that shall be born; in successive generations; that shall be brought upon the stage of time and life; or that shall be born again; for to such only, in a spiritual and saving way, is the righteousness of Christ declared, revealed, and applied, by the blessed Spirit, through the ministry of the word: it is added,

that he hath done this; wrought this righteousness; so Jarchi; that is, is the author of it; is become the end of the law for it; has finished it, and brought it in; or else all the great things spoken of in this psalm, relating to the Messiah, his sufferings, death, and resurrection, and the calling of the Gentiles; all which are the Lord's doings, and are what is declared in the Gospel: the Targum is, "the miracles which he hath done"; the Septuagint version, and those that follow it, connect this clause with the preceding thus, "to a people that shall be born, whom the Lord hath made"; made them his people, created them in Christ, and formed them for himself.

expand all
Commentary -- Verse Notes / Footnotes

NET Notes: Psa 22:20 Heb “from the hand.” Here “hand” is understood by metonymy as a reference to the “paw” and thus the “claws&#...

NET Notes: Psa 22:21 Heb “and from the horns of the wild oxen you answer me.” Most take the final verb with the preceding prepositional phrase. Some understand...

NET Notes: Psa 22:22 Or “brothers,” but here the term does not carry a literal familial sense. It refers to the psalmist’s fellow members of the Israelit...

NET Notes: Psa 22:23 Heb “fear him.”

NET Notes: Psa 22:24 Heb “heard.”

NET Notes: Psa 22:25 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...

NET Notes: Psa 22:26 Heb “may your heart[s].”

NET Notes: Psa 22:27 Heb “before you.”

NET Notes: Psa 22:28 Heb “for to the Lord [is] dominion.”

NET Notes: Psa 22:29 Heb “and his life he does not revive.”

NET Notes: Psa 22:30 Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲד&#...

NET Notes: Psa 22:31 Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic rea...

Geneva Bible: Psa 22:20 Deliver my soul from the sword; my ( l ) darling from the power of the dog. ( l ) My life that is solitary, left alone and forsaken by all, (Psa 35:1...

Geneva Bible: Psa 22:21 ( m ) Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns. ( m ) Christ is delivered with a more mighty deliverance ...

Geneva Bible: Psa 22:23 Ye that fear the LORD, ( n ) praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel. ( n ) He promises to exhort ...

Geneva Bible: Psa 22:24 For he hath not despised nor abhorred the affliction of the ( o ) afflicted; neither hath he hid his face from him; but when he cried unto him, he hea...

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 thanksgivi...

Geneva Bible: Psa 22:26 ( q ) The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever. ( q ) He alludes still to the sa...

Geneva Bible: Psa 22:29 All [they that be] fat ( r ) upon earth shall eat and worship: all they that go down to the dust shall bow before him: ( s ) and none can keep alive h...

Geneva Bible: Psa 22:30 ( t ) A seed shall serve him; it shall be accounted to the Lord for a generation. ( t ) Meaning, the prosperity which the Lord keeps as a seed to the...

Geneva Bible: Psa 22:31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath ( u ) done [this]. ( u ) That is, God has fulfill...

expand all
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...

MHCC: Psa 22:11-21 - --In these verses we have Christ suffering, and Christ praying; by which we are directed to look for crosses, and to look up to God under them. The very...

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 tri...

Matthew Henry: Psa 22:11-21 - -- In these verses we have Christ suffering and Christ praying, by which we are directed to look for crosses and to look up to God under them. I. Here ...

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 Chr...

Keil-Delitzsch: Psa 22:19-21 - -- (Heb.: 22:20-22) In Psa 22:19 the description of affliction has reached its climax, for the parting of, and casting lots for, the garments assumes ...

Keil-Delitzsch: Psa 22:22-23 - -- (Heb.: 22:23-24) In the third section, Psa 22:23, the great plaintive prayer closes with thanksgiving and hope. In certainty of being answered, fol...

Keil-Delitzsch: Psa 22:24 - -- (Heb.: 22:25) This tristich is the evangel itself. The materia laudis is introduced by כּי . ענוּת (principal form ענוּת ) bending, ...

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 gr...

Keil-Delitzsch: Psa 22:27-31 - -- (Heb.: 22:28-32) The long line closing strophe, which forms as it were the pedestal to the whole, shows how far not only the description of the aff...

Constable: Psa 22:1-31 - --Psalm 22 The mood of this psalm contrasts dramatically with that of Psalm 21. In this one David felt for...

Constable: Psa 22:18-20 - --3. Prayer for freedom from death 22:19-21 The psalmist pleaded with God to rescue his life from ...

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 ...

expand all
Commentary -- Other

Evidence: Psa 22:26 " Those who will not be governed by God will be ruled by tyrants." William Penn

Evidence: Psa 22:28 " Men, in a word, must necessarily be controlled, either by a power within them, or by a power without them; either by the word of God, or by the stro...

expand all
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 ...

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 let...

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 nation...

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. (T...

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 b...

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? ...

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 writ...

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 Te...

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 sufferi...

Constable: Psalms (Book Introduction) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Outline) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

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 ...

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 c...

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 ...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


TIP #33: This site depends on your input, ideas, and participation! Click the button below. [ALL]
created in 0.25 seconds
powered by
bible.org - YLSA