Psalms 22

Ps 22:1-31.

The obscure words Aijeleth Shahar in this title have various

explanations. Most interpreters agree in translating them by "hind of

the morning." But great difference exists as to the meaning of these

words. By some they are supposed (compare

Ps 9:1)

to be the name of the tune to which the words of the Psalm were set; by

others, the name of a musical instrument. Perhaps the best view is to

regard the phrase as enigmatically expressive of the subject--the

sufferer being likened to a hind pursued by hunters in the early

morning (literally, "the dawn of day")--or that, while hind

suggests the idea of a meek, innocent sufferer, the addition of morning

denotes relief obtained. The feelings of a pious sufferer in sorrow and

deliverance are vividly portrayed. He earnestly pleads for divine aid

on the ground of his relation to God, whose past goodness to His people

encourages hope, and then on account of the imminent danger by which he

is threatened. The language of complaint is turned to that of rejoicing

in the assured prospect of relief from suffering and triumph over his

enemies. The use of the words of the first clause of

Ps 22:1

Ps 22:18

(Joh 19:24),

and of

Ps 22:22

(Heb 2:12),

as fulfilled in His history, clearly intimate the prophetical and

Messianic purport of the Psalm. The intensity of the grief, and the

completeness and glory of the deliverance and triumph, alike appear to

be unsuitable representations of the fortunes of any less personage. In

a general and modified sense (see on

Ps 16:1),

the experience here detailed may be adapted to the case of all

Christians suffering from spiritual foes, and delivered by divine aid,

inasmuch as Christ in His human nature was their head and

representative.

1. A summary of the complaint. Desertion by God, when overwhelmed

words of my roaring--shows that the complaint is expressed

intelligently, though the term "roaring" is figurative, taken from the

conduct of irrational creatures in pain.

2. The long distress is evinced by--

am not silent--literally, "not silence to me," either meaning, I

continually cry; or, corresponding with "thou hearest not," or

answerest not, it may mean, there is no rest or quiet to me.

3. Still he not only refrains from charging God foolishly, but evinces

his confidence in God by appealing to Him.

thou art holy--or possessed of all the attributes which encourage

trust, and the right object of the praises of the Church: hence the

sufferer need not despair.

4, 5. Past experience of God's people is a ground of trust. The

mention of "our fathers" does not destroy the applicability of the

words as the language of our Saviour's human nature.

6. He who was despised and rejected of His own people, as a disgrace to

the nation, might well use these words of deep abasement, which express

not His real, but esteemed, value.

7, 8. For the Jews used one of the gestures

(Mt 27:39)

here mentioned, when taunting Him on the cross, and

(Mt 27:43)

reproached Him almost in the very, language of this passage.

shoot out--or, "open."

the lip--(Compare

Ps 35:21).

8. trusted on the Lord--literally, "rolled"--that is, his burden

(Ps 37:5;

Pr 16:3)

on the Lord. This is the language of enemies sporting with his faith in

the hour of his desertion.

9, 10. Though ironically spoken, the exhortation to trust was well

founded on his previous experience of divine aid, the special

illustration of which is drawn from the period of helpless infancy.

didst make me hope--literally, "made me secure."

11. From this statement of reasons for the appeal, he renews it,

pleading his double extremity, the nearness of trouble, and the absence

of a helper.

12, 13. His enemies, with the vigor of bulls and rapacity of lions,

surround him, eagerly seeking his ruin. The force of both figures is

greater without the use of any particle denoting comparison.

14, 15. Utter exhaustion and hopeless weakness, in these circumstances

of pressing danger, are set forth by the most expressive figures; the

solidity of the body is destroyed, and it becomes like water; the bones

are parted; the heart, the very seat of vitality, melts like wax; all

the juices of the system are dried up; the tongue can no longer perform

its office, but lies parched and stiffened (compare

Ge 49:4;

2Sa 14:14;

Ps 58:8).

In this, God is regarded as the ultimate source, and men as the

instruments.

15. the dust of death--of course, denotes the grave. We need not try to

find the exact counterpart of each item of the description in the

particulars of our Saviour's sufferings. Figurative language resembles

pictures of historical scenes, presenting substantial truth, under

illustrations, which, though not essential to the facts, are not

inconsistent with them. Were any portion of Christ's terrible

sufferings specially designed, it was doubtless that of the garden of

Gethsemane.

16. Evildoers are well described as dogs, which, in the East, herding

together, wild and rapacious, are justly objects of great abhorrence.

The last clause has been a subject of much discussion (involving

questions as to the genuineness of the Hebrew word translated

"pierce)" which cannot be made intelligible to the English reader.

Though not quoted in the New Testament, the remarkable aptness of the

description to the facts of the Saviour's history, together with

difficulties attending any other mode of explaining the clause in the

Hebrew, justify an adherence to the terms of our version and their

obvious meaning.

17. His emaciated frame, itself an item of his misery, is rendered

more so as the object of delighted contemplation to his enemies. The

verbs, "look" and "stare," often occur as suggestive of feelings of

satisfaction (compare

Ps 27:13; 54:7; 118:7).

18. This literally fulfilled prediction closes the sad picture of the

exposed and deserted sufferer.

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.

20. my soul--or self (compare

Ps 3:2; 16:10).

my darling--literally, "my only one," or, "solitary one," as desolate

and afflicted

(Ps 25:16; 35:17).

21. Deliverance pleaded in view of former help, when in the most

imminent danger, from the most powerful enemy, represented by the

unicorn or wild buffalo.

the lion's mouth--(Compare

Ps 22:13).

The lion often used as a figure representing violent enemies; the

connecting of the mouth intimates their rapacity.

22-24. He declares his purpose to celebrate God's gracious dealings

and publish His manifested perfections ("name,"

Ps 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

[Ps 22:24].

To hide the face (or eyes) expresses a studied neglect of one's

cause, and refusal of aid or sympathy (compare

Ps 30:7;

Isa 1:15).

25, 26. My praise shall be of thee--or, perhaps better, "from thee,"

that is, God gives grace to praise Him. With offering praise, he

further evinces his gratitude by promising the payment of his vows, in

celebrating the usual festival, as provided in the law

(De 12:18; 16:11),

of which the pious or humble, and they that seek the Lord (His true

worshippers) shall partake abundantly, and join him in praise

[Ps 22:26].

In the enthusiasm produced by his lively feelings, he addresses such in

words, assuring them of God's perpetual favor

[Ps 22:26].

The dying of the heart denotes death

(1Sa 25:37);

so its living denotes life.

27-31. His case illustrates God's righteous government. Beyond the

existing time and people, others shall be brought to acknowledge and

worship God; the fat ones, or the rich as well as the poor, the

helpless who cannot keep themselves alive, shall together unite in

celebrating God's delivering power, and transmit to unborn people the

records of His grace.

30. it shall be accounted to the Lord for, &c.--or, "it shall be

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

from generation to generation.

31. that he hath done this--supply "it," or "this"--that is, what

the Psalm has unfolded.