Matthew Poole and continuators on Psalms 22

Whom, notwithstanding thy forsaking me, I heartily Love, and in whom I trust, who art my Friend and Father, though now thou frownest upon me.

The Repetition Notes, the depth of his distress which made him Cry so earnestly, and the struglings of his Faith, with his Fears and Sorrows.

(i. e.) Left me in the hands of Malicious men, withdrawn the Light of thy Countenance, and the supporn and Comforts of thy Spirit from me, and filled me with the Terrors of thy wrath, so that I am ready to sink under my Burden. This was in part verified in David, but much more fully in Christ, who applies these Words to himself, Mat. 27. 46.

(i. e.) From regarding, or Pitying, or Answering my strong Prayers, and lamentable Out-cries forced from me, by my intolerable Distresses and Miseries.

Marginal references: Mat. 27. 4[illegible: 1+ letters]. Mark 15. 34.; Psal. 31. 14.; Heb. from a[illegible: 1+ letters] Salvation.

(i. e.) Just and true in all thy ways, and therefore hearing Prayers, and keeping thy Covenant, a true Lover of Holyness, and of all holy Men. This he adds Either, 1. To aggravate his Misery, that such a God should neglect and forsake him. Or rather, 2. To strengthen his Faith, and to enforce his Prayers, and prevail with God for the Honour of his holy Name, to hear and help him.

Either, 1. That dwellest in thy Tabernacle and Ark, which is called Israel's glory, 1 Sam. 4. 21. and the place where God was praised, Isa. 64. 11. Or 2. That receivest and rightly possessest the praises of Israel, whom thy People are perpetually praising for one Mercy or another; and therefore I trust, I also shall have occasion to praise thee. But because this Hebrew Verb when it is used Transitively, and is taken for inhabiting is generally, as far as I have observed. Construed with a Preposition, which here it is not, this Verse may seem to be better rendred thus, as it is by divers Learned men. B[illegible: 1+ letters] thou abidest, or preseverest, or Continuest to be (as this Verb is used, Psal. 9. 7. and 55. 19. and 102. 12.) Holy, (notwithstanding thy present neglect of my Prayers and M[illegible: 1+ letters]series) O the praises, Or, O thou who art the praises (Or, and the praises, (i. e.) the great Cause and Object of the praises) of Israel, (i. e.) whom Israel solemnly and usually praiseth, Deut. 10. 21. Ier. 17. 14.

He Rolled himself upon the Lord. Where they seem to Scoff not only at the thing, but at the Expression. Their Sence is, He pretended that he did wholly lean and rest himself, and cast his Cares upon God, and quietly and confidently commit all his Affairs to his Providence, assuring himself of an happy Issue from him.

Or, without any Supplement, let him deliver him, as it follows, though the Hebrew words be differing. And so the same thing is twice repeated to shew both the Vehemency of their Hatred, and their Confidence of Success against him. They thought his Case desperate, and past all hope and Remedy.

As he useth to alledge and boast, but how vainly the Event now sheweth.

Marginal references: Mat. 17. 43.; [illegible: 1+ letters]eb. He rolled himself [illegible: 1+ letters]n the LORD.

This is noted as an Effect of God's wonderful and gracious Providence. And although this be a Mercy which God grants to all mankind, yet it may well be alledged here, partly in way of gratitude for this great, though common Mercy; nothing being more reasonable and usual than for David and other holy men to praise God for such Blessings; and partly as an Argument to encourage himself, to expect and to prevail with God, to grant him the Deliverance which now he desires, because he hath formerly delivered him: This being a very common Argument, See 1 Sam. 17. 37. 2 Cor. 1. 10. But this is applicable to Christ in a singular manner, not, as a late learned Writer takes it, that God separated him from the Womb, but that God did bring him out (as the word properly signifies) of the Womb, to wit, immediately and by himself, and without the help of any Man, by the miraculous Operation of the Holy Ghost, which made him there, or else he could never have been brought thence,

Or, Trust: (i. e.) Thou didst give me sufficient ground for Hope and Trust, if I had then been capable of acting that Grace, because of thy wonderful and watchful Care over me, in that weak and helpless State. Which was eminently true of Christ, whom God so miraculously preserved and provided for in his Infancy; the History whereof we read, Mat. 2. It is not strange that Hope is figuratively ascribed to Infants, seeing even the Brute-Creatures are said to Hope, Rom. 8. 20. and to wait and Cry to God, Psal. 145. 15. and 147. 9.

(i. e.) When I was a sucking Child. Which may be properly understood.

Marginal references: Or, if be [illegible: 1 word] [illegible: 1 word] him.

My Heart saileth, my Spirits are spent and gone like water which once spilt can never be recovered, my very flesh is melted within me, and I am become as weak as Water. See the like Phrase Ios. 7, 5. and Compare [illegible: 1+ letters] Sam. 14. 14. Iob. 14. 11:

I am as weak and unable to move or help my self, and withal as full of Torment, as if I were upon a Rack, and all my bones were disjoynted. Or, all my bones are separated, one from another; as they were in some sort in Christ, by the stretching of his Body upon the Cross.

The seat of Life and fountain which supplies Spirits, and Vigour to the whole Body.

Melted, as it follows, through fear and overwhelming grief, Comp. Psal. 68. 2. and 97. 5.

Marginal references: Or, [illegible: 1 word].

So he calls his Enemies for their vileness and filthyness, for their insatiable, Greediness, and implacable sury and fierceness against him.

He explains who he means by Dogs, even wicked men, who are oft so called, not some few of them singly, but the whole Company or Congregation of them; whereby may be noted, either their great Numbers, or their consulting and conspiring together, as it were in a lawful assembly. Which was most litterally and eminently fulfilled in Christ.

These words cannot with any probability be applied to David, nor to the attempts of his Enemies upon him; for their design was not to Torment his Hands, or Feet, but to take a[illegible: 1+ letters]ay his Life. And if it be pretended that it is to be understood of him in a Metaphorical Sence, it must be Considered, that it is so uncouth and unusual a Metaphor, that those who are of this Mind cannot produce any one example of this Metaphor, either in Scripture or in other Authors, nor are they able to make any tolerable Sence o[illegible: 1+ letters] it, but are forced to wrest and strain the Words. But what need is there of such for[illegible: 1+ letters]ed Metaphors, when this was most properly and literally ver[illegible: 1+ letters]fied in Christ, whose Hands and Feet were really pierced and nailed to the Cross, according to the manner of the Roman Crucifixions, to whom therefore this is applied in the New Testament. See Mat. 27. 35. Mark 15. 24. Luk. 23. 33. Ioh. 19. 18. 23. 27.

(i. e.) From the rage and violence of mine Enemies,† Heb. from the hand. as the next Clause explains it, and as the Sword is oft taken in Scripture. See Ier. 25. 16. 27. 29. Ezek. 38. 21.

Heb. the hand: Which is oft put for Power, and in that Sence is ascribed to a Flame, Isa. 47. 14. and to Evil, Hab. 2. 9.

u 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, Psal. 25. 16. and 35. 17.

Marginal references: † Heb. from the hand.; Heb. my only one.; Psal. 35. 17.

(i. e) Publish or celebrate it, when thou hast delivered me, thou shalt have the Glory of it, as now thy Honour is eclipsed by my Calamities.

(i. e.) That power and faithfulness and goodness▪ and those Perfections which thou hast manifested on my behalf.

Not only privately but even in the publick Congregation.

d The same whom he calls the Congregation in the next Clause, and the seed of Iacob 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 a-kin to him, as it doth to Christ, who extendeth this name to all his Disciples and Believers, Mat. 12. 48, 49. and 25. 40▪ and 28. 10. and to whom this very Text is applied. Heb. 2. 11, 12.

Marginal references: Heb. 2. 12.

(i. e.) Faithful or Godly Persons, who are frequently called meek ones, as Psal. 25. 9. and 76. 9. and 149. 4. Isa. 11. 4. and 61. 1. Zeph. 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 Power, as this word is oft rendred; which seems well to suit this place, Partly, because these are opposed to the fa[illegible: 1+ letters] ones upon Earth, v. 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.

Which is mentioned as a great Blessing, Io[illegible: 1+ letters]l 2. 26. as it is threatned as a grievous Curse that men should Eat and not be satisfied, Levit. 26. 26. Mich. 6. 14. But because it was Comparatively a poor and mean thing to have ones 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 Sence of God's Love, and the pardon of their Sins, and in the influences of God's Spirit into their Souls.

That seek his Favour: Or that enquire 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.

(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 those poetical and prophetical Books of Scripture.

(i. e.) Shall be greatly Refreshed and Comforted, Life being oft put for an Happy and Comfortable Life, as 1 Kings 1. 25. Psal. 34. 12. in which respect Iacobs Heart or Spirit is said to have revived, Gen. 45. 27. as on the contrary Nabals Heart was said to have died within him, 1 Sam. 25. 37. when it was oppressed with great sadness.

Your Comfort shall not be short and Transitory, as worldly Comforts are, but everlasting.

Marginal references: Psal. 69. 32.

(i. e.) All Nations from one end of the World to the other. So this is an evident Prophecy of the calling of the Gentiles to the knowledge of God and Christ by the 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.

It is not particularly expressed, what they should remember, because there were several things, that should and would be remembred 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 Imp[illegible: 1+ letters]eties, 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 Iudea (although, with the unbelieving Iews, they despised and misconstrued them,) and others had heard the fame, and tydings of them.

Unto the only true God, and unto Jesus Christ, to whom this Name of Iehovah is oft times ascribed in Scripture.

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.

Marginal references: Psal. 2. 8. & 72. 11. & 86. 9.

1. Many of them, as the word all is oft used, as Psal. 72. 11. Mat. 3. 5. and 17. 11. Luk. 6. 26. Ioh. 3. 26. 2 [illegible: 1 word]. 3. [illegible: 1+ letters].

(i. e.) Kings and Princes, and the great Men of the World, who are oft described by this Metaphor, as Psal. 78. 31. Isa. 10. 16. Compare Iob 15. 27. Psal. 17. 10. and 73. 7. Whose Conversion to Christ is also foretold in other places, as Psal. 45. 12. and 72. 10, 11. Isa. 60. 3. 5. 10. 1 Tim. 2. 1, 2. Revel. 21. 24. These are opposed to the poor and miserable part of the World, of whom he speaks in the next Words, as also v. 26. where see the first note. So the Sence of the place is, That both poor and rich should embrace the Gospel. But the Syriack 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 lye down in Ashes, which is an usual Description of poor, afflicted, and humbled Persons) on the ground. For the first Hebrew word, rendred [illegible: 1+ letters]t, with the change, but of one point, signifies Ashes.

And be satisfied, as it was more fully expressed, v. 26. shall feed upon the bread of Life, Christ and all his benefits.

This is added to explain the former Word, and to shew what kind of Eating he spoke of, not of a Carnal, but of a spiritual Feast.

They that languish and draw [illegible: 1+ letters]igh 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 D[illegible: 1+ letters]st, as Iob. 30. 19. Psal. 44. 25. and 113. 7. Isa. 29. 4. and 47. 1. These may be opposed to the [illegible: 1+ letters]at ones mentioned in the first Clause of the Verse.

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 quicke[illegible: 1+ letters] ▪ 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 v. 26. or preserving Life, whether Temporal or Spiritual, and Eternal, as Gen. 19. 19. Ezek. 13. 19. and 18. 2[illegible: 1+ letters]. But these words are and may be rendred 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 rendred, as 1 Kings 1. 21. and 18. 3, 4. Psal. 60. 12. Isa. 16. 2. and 64. 5. and [illegible: 1 word] elsewhere) he did not keep alive his own Soul, as he could easily have done, by his divine Power in spight 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, Ioh. 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 oft used, as Psal. 99. 8. Prov. 26. 24. Eccles. 9. 16.) [illegible: 1+ letters]e 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 Iews 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.

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 Gods usual Method, to take Children into Covenant with their Parents, of which see, Deut. 10. 15. and 30. 19. Psal. 69. 36. Isa. 43. 5. and 44. 3. And as when the Iews refused Christ, their Children were cast out of Covenant with them▪ so when the Gentiles embraced the Gospel-Covenant, their Children were admitted with them.

That believing seed shall be Reputed, both by God and Men; The Generation, Or Children, or People of the Lord, at the [illegible: 1 word] formerly were▪ [illegible: 1+ letters]ut upon the Iews Contempt of Christ and the Gospel, the Gentiles shall come in their [illegible: 1 word], and [illegible: 1 word] their Titles and Priviledges. Compare this place with Psal. 87. 5.

To wit, from Iudea and Ierusalem (from whence the Gospel was first to go forth) to the Gentile World, to the several parts whereof the Apostles went upon this Errand.

God's Righteousness ▪ Either, 1. His wonderful grace and mercy to mankind, in giving them Christ and the Gospel: for Righteousness is [illegible: 1 word] 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 [illegible: 1 word] ▪ Rom. 3. 21. 22▪ Philip. 3. 9. which the Iews were ignorant of and would not submit to, Rom. 10. 3. but the [illegible: 1 word] joyfully embraced, or 3. His truth or faithfulness, (which is very frequently, and fi[illegible: 1+ letters]ly called Righteousness▪ ) in the performance of those exceeding great and precious Promises made, and recorded in the Ol[illegible: 1+ letters] Test[illegible: 1+ letters]ment, and especially those two, concerning the sending of the Messi[illegible: 1+ letters]s, and concerning the calling of the Gentiles.

Either, 1. Spiritually, (i. e.) Born again: for Regeneration is oft called a Birth, as Psal. 87. 4, 5. Ioh. 1. 13. 1 P[illegible: 1+ letters]t. 1. 23. and a Creation, Psal. 102. 18. Or rather, 2▪ Naturally, (i. e.) Unto succeeding Generations▪ Whereby David gives us a Key to understand this Psalm▪ and [illegible: 1+ letters]cheth 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.

(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 [illegible: 1 word] o[illegible: 1+ letters] 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.

1. Either, the Converts and Worshippers, v. 27. 29. Or their seed last mentioned, v. 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 wi[illegible: 1+ letters], the Apostles and Ministers of the Gospel.