Psalms 22 commentary

The Spirit of Christ, which was in the prophets, testifies in this psalm, clearly and fully, the sufferings of Christ, and the glory that should follow. We have a sorrowful complaint of God's withdrawings. This may be applied to any child of God, pressed down, overwhelmed with grief and terror. Spiritual desertions are the saints' sorest afflictions; but even their complaint of these burdens is a sign of spiritual life, and spiritual senses exercised. To cry our, My God, why am I sick? why am I poor? savours of discontent and worldliness. But, “Why hast thou forsaken me?” is the language of a heart binding up its happiness in God's favour. This must be applied to Christ. In the first words of this complaint, he poured out his soul before God when he was upon the cross, Mt 27:46. Being truly man, Christ felt a natural unwillingness to pass through such great sorrows, yet his zeal and love prevailed. Christ declared the holiness of God, his heavenly Father, in his sharpest sufferings; nay, declared them to be a proof of it, for which he would be continually praised by his Israel, more than for all other deliverances they received. Never any that hoped in thee, were made ashamed of their hope; never any that sought thee, sought thee in vain. Here is a complaint of the contempt and reproach of men. The Saviour here spoke of the abject state to which he was reduced. The history of Christ's sufferings, and of his birth, explains this prophecy.

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 manner of Christ's death is described, though not in use among the Jews. They pierced his hands and his feet, which were nailed to the accursed tree, and his whole body was left so to hang as to suffer the most severe pain and torture. His natural force failed, being wasted by the fire of Divine wrath preying upon his spirits. Who then can stand before God's anger? or who knows the power of it? The life of the sinner was forfeited, and the life of the Sacrifice must be the ransom for it. Our Lord Jesus was stripped, when he was crucified, that he might clothe us with the robe of his righteousness. Thus it was written, therefore thus it behoved Christ to suffer. Let all this confirm our faith in him as the true Messiah, and excite our love to him as the best of friends, who loved us, and suffered all this for us. Christ in his agony prayed, prayed earnestly, prayed that the cup might pass from him. When we cannot rejoice in God as our song, yet let us stay ourselves upon him as our strength; and take the comfort of spiritual supports, when we cannot have spiritual delights. He prays to be delivered from the Divine wrath. He that has delivered, doth deliver, and will do so. We should think upon the sufferings and resurrection of Christ, till we feel in our souls the power of his resurrection, and the fellowship of his sufferings.

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

PSALM 22.

David complains in this psalm, that he is reduced to such circumstances of distress that he is like a man in despair. But after having recounted the calamities with which he was so severely afflicted, he emerges from the abyss of temptations, and gathering courage, comforts himself with the assurance of deliverance. At the same time, he sets before us, in his own person, a type of Christ, who he knew by the Spirit of prophecy behoved to be abased in marvellous and unusual ways “En toutes les sortes qu’il est possible de penser.” — Fr. “In every way which it is possible to conceive.” previous to his exaltation by the Father. Thus the psalm, in the two parts of which it consists, explains that prophecy of Isaiah, (Isaiah 53:8,) “He was taken from prison and from judgment: and who shall declare his generation?”

To the chief musician. Upon the hind of the morning. A psalm of David.

This inscription is obscure; but interpreters have needlessly perplexed themselves in seeking after I know not what sublime mystery in a matter of small importance. Some are of opinion that the word אילת, ayeleth, means the morning star; And this title they say is prefixed to the psalm, because the whole of it is concerning Christ the morning star. others that it denotes strength Those who render it strength derive the word from איל, eyl, strength, and observe, that the cognate word in verse 20, אילותי, eyaluthi, is rendered by the Septuagint την βοηθειαν μου, my aid or strength. By the strength of the morning they understand the dawning of the day. but it is more correctly rendered hind. As it is evident, from the testimony of the apostles, that this psalm is a prophecy concerning Christ, the ancient interpreters thought that Christ would not be sufficiently dignified and honored unless, putting a mystical or allegorical sense upon the word hind, they viewed it as pointing out the various things which are included in a sacrifice. Those, also, who prefer translating the original words, אילת השחר, ayeleth hashachar, the dawn of the day or morning, This is the sense in which Lightfoot understands the words. have endeavored to do the same thing. But as I find no solidity in these subtleties, it will be better to take that view of the title which is more simple and natural. I think it highly probable that it was the beginning of some common song; nor do I see how the inscription bears any relation to the subject-matter of the psalm. From the tenor of the whole composition, it appears that David does not here refer merely to one persecution, but comprehends all the persecutions which he suffered under Saul. It is, however, uncertain whether he composed this psalm when he peaceably enjoyed his kingdom, or in the time of his affliction; but there is no doubt that he here describes the thoughts which passed through his mind in the midst of his troubles, perplexities, and sorrows.

Psalm 22:1-2

1. My God! my God! why hast thou forsaken me? Why art thou far from my help, and from the words of my roaring? 2. O my God! I cry in the day-time, “Mon Dieu, je crie tout le jour.” — Fr. “O my God, I cry all the day.” but thou hearest not: and in the night-season, and there is no silence to me.

1. My God! The first verse contains two remarkable sentences, which, although apparently contrary to each other, are yet ever entering into the minds of the godly together. When the Psalmist speaks of being forsaken and cast off by God, it seems to be the complaint of a man in despair; for can a man have a single spark of faith remaining in him, when he believes that there is no longer any succor for him in God? And yet, in calling God twice his own God, and depositing his groanings into his bosom, he makes a very distinct confession of his faith. With this inward conflict the godly must necessarily be exercised whenever God withdraws from them the tokens of his favor, so that, in whatever direction they turn their eyes, they see nothing but the darkness of night. I say, that the people of God, in wrestling with themselves, on the one hand discover the weakness of the flesh, and on the other give evidence of their faith. With respect to the reprobate, as they cherish in their hearts their distrust of God, their perplexity of mind overwhelms them, and thus totally incapacitates them for aspiring after the grace of God by faith. That David sustained the assaults of temptation, without being overwhelmed, or swallowed up by it, may be easily gathered from his words. He was greatly oppressed with sorrow, but notwithstanding this, he breaks forth into the language of assurance, My God! my God! which he could not have done without vigorously resisting the contrary apprehension “Ce qu il ne pouvoit faire si non en resistant vivement a la apprehension contraire.” — Fr. that God had forsaken him. There is not one of the godly who does not daily experience in himself the same thing. According to the judgment of the flesh, he thinks he is cast off and forsaken by God, while yet he apprehends by faith the grace of God, which is hidden from the eye of sense and reason; and thus it comes to pass, that contrary affections are mingled and interwoven in the prayers of the faithful. Carnal sense and reason cannot but conceive of God as being either favorable or hostile, according to the present condition of things which is presented to their view. When, therefore, he suffers us to lie long in sorrow, and as it were to pine away under it, we must necessarily feel, according to the apprehension of the flesh, as if he had quite forgotten us. When such a perplexing thought takes entire possession of the mind of man, it overwhelms him in profound unbelief, and he neither seeks, nor any longer expects, to find a remedy. But if faith come to his aid against such a temptation, the same person who, judging from the outward appearance of things, regarded God as incensed against him, or as having abandoned him, beholds in the mirror of the promises the grace of God which is hidden and distant. Between these two contrary affections the faithful are agitated, and, as it were, fluctuate, when Satan, on the one hand, by exhibiting to their view the signs of the wrath of God, urges them on to despair, and endeavors entirely to overthrow their faith; while faith, on the other hand, by calling them back to the promises, teaches them to wait patiently and to trust in God, until he again show them his fatherly countenance.

We see then the source from which proceeded this exclamation, My God! my God! and from which also proceeded the complaint which follows immediately after, Why hast thou forsaken me? Whilst the vehemence of grief, and the infirmity of the flesh, forced from the Psalmist these words, I am forsaken of God; faith, lest he should when so severely tried sink into despair, put into his mouth a correction of this language, so that he boldly called God, of whom he thought he was forsaken, his God. Yea, we see that he has given the first place to faith. Before he allows himself to utter his complaint, in order to give faith the chief place, he first declares that he still claimed God as his own God, and betook himself to him for refuge. And as the affections of the flesh, when once they break forth, are not easily restrained, but rather carry us beyond the bounds of reason, it is surely well to repress them at the very commencement. David, therefore, observed the best possible order in giving his faith the precedency - in expressing it before giving vent to his sorrow, and in qualifying, by devout prayer, the complaint which he afterwards makes with respect to the greatness of his calamities. Had he spoken simply and precisely in these terms, Lord, why forsakest thou me? he would have seemed, by a complaint so bitter, to murmur against God; and besides, his mind would have been in great danger of being embittered with discontent through the greatness of his grief. But, by here raising up against murmuring and discontent the rampart of faith, he keeps all his thoughts and feelings under restraint, that they may not break beyond due bounds. Nor is the repetition superfluous when he twice calls God his God; and, a little after, he even repeats the same words the third time. When God, as if he had cast off all care about us, passes over our miseries and groanings as if he saw them not, the conflict with this species of temptation is arduous and painful, and therefore David the more strenuously exerts himself in seeking the confirmation of his faith. Faith does not gain the victory at the first encounter, but after receiving many blows, and after being exercised with many tossings, she at length comes forth victorious. I do not say that David was so courageous and valiant a champion as that his faith did not waver. The faithful may put forth all their efforts to subdue their carnal affections, that they may subject and devote themselves wholly to God; but still there is always some infirmity remaining in them. From this proceeded that halting of holy Jacob, of which Moses makes mention in Genesis 32:24; for although in wrestling with God he prevailed, yet he ever after bore the mark of his sinful defect. By such examples God encourages his servants to perseverance, lest, from a consciousness of their own infirmity, they should sink into despair. The means therefore which we ought to adopt, whenever our flesh becomes tumultuous, and, like an impetuous tempest, hurries us into impatience, is to strive against it, and to endeavor to restrain its impetuosity. In doing this we will, it is true, be agitated and sorely tried, but our faith will, nevertheless, continue safe, and be preserved from shipwreck. Farther, we may gather from the very form of the complaint which David here makes, that he did not without cause redouble the words by which his faith might be sustained. He does not simply say that he was forsaken by God, but he adds, that God was far from his help, in as-much as when he saw him in the greatest danger, he gave him no token to encourage him in the hope of obtaining deliverance. Since God has the ability to succor us, if, when he sees us exposed as a prey to our enemies, he nevertheless sits still as if he cared not about us, who would not say that he has drawn back his hand that he may not deliver us? Again, by the expression, the words of my roaring, the Psalmist intimates that he was distressed and tormented in the highest degree. He certainly was not a man of so little courage as, on account of some slight or ordinary affliction, to howl in this manner like a brute beast. “Et de faict, il n’estoit point de si petit courage, que pour quelque real leger il hurlast ainsi comme une beste brute.” — Fr. “The original word [for roaring] properly denotes the roaring of a lion, and is often applied to the deep groaning of men in sickness. See among other places, Psalm 32:3; 38:9.” — Bishop Mant. We must therefore come to the conclusion, that the distress was very great which could extort such roaring from a man who was distinguished for meekness, and for the undaunted courage with which he endured calamities.

As our Savior Jesus Christ, when hanging on the cross, and when ready to yield up his soul into the hands of God his Father, made use of these very words, (Matthew 27:46,) we must consider how these two things can agree, that Christ was the only begotten Son of God, and that yet he was so penetrated with grief, seized with so great mental trouble, as to cry out that God his Father had forsaken him. The apparent contradiction between these two statements has constrained many interpreters to have recourse to evasions for fear of charging Christ with blame in this matter. “Pour crainte de charger Christ de ce blasme.” — Fr. Accordingly, they have said that Christ made this complaint rather according to the opinion of the common people, who witnessed his sufferings, than from any feeling which he had of being deserted by his father. But they have not considered that they greatly lessen the benefit of our redemption, in imagining that Christ was altogether exempted from the terrors which the judgment of God strikes into sinners. It was a groundless fear to be afraid of making Christ subject to so great sorrow, lest they should diminish his glory. As Peter, in Acts 2:24, clearly testifies that “it was not possible that he should be holden of the pains of death,” it follows that he was not altogether exempted from them. And as he became our representative, and took upon him our sins, it was certainly necessary that he should appear before the judgment-seat of God as a sinner. From this proceeded the terror and dread which constrained him to pray for deliverance from death; not that it was so grievous to him merely to depart from this life; but because there was before his eyes the curse of God, to which all who are sinners are exposed. Now, if during his first conflict “his sweat was as it were great drops of blood,” and he needed an angel to comfort him, (Luke 22:43,) it is not wonderful if, in his last sufferings on the cross, he uttered a complaint which indicated the deepest sorrow. By the way, it should be marked, that Christ, although subject to human passions and affections, never fell into sin through the weakness of the flesh; for the perfection of his nature preserved him from all excess. He could therefore overcome all the temptations with which Satan assailed him, without receiving any wound in the conflict which might afterwards constrain him to halt. In short, there is no doubt that Christ, in uttering this exclamation upon the cross, manifestly showed, that although David here bewails his own distresses, this psalm was composed under the influence of the Spirit of prophecy concerning David’s King and Lord.

PSALM 22

Psa 22:1-31. The obscure words Aijeleth Shahar in this title have various explanations. Most interpreters agree in translating them by "hind of the morning." But great difference exists as to the meaning of these words. By some they are supposed (compare Psa 9:1) to be the name of the tune to which the words of the Psalm were set; by others, the name of a musical instrument. Perhaps the best view is to regard the phrase as enigmatically expressive of the subject--the sufferer being likened to a hind pursued by hunters in the early morning (literally, "the dawn of day")--or that, while hind suggests the idea of a meek, innocent sufferer, the addition of morning denotes relief obtained. The feelings of a pious sufferer in sorrow and deliverance are vividly portrayed. He earnestly pleads for divine aid on the ground of his relation to God, whose past goodness to His people encourages hope, and then on account of the imminent danger by which he is threatened. The language of complaint is turned to that of rejoicing in the assured prospect of relief from suffering and triumph over his enemies. The use of the words of the first clause of Psa 22:1 by our Saviour on the cross, and the quotation of Psa 22:18 by John (Joh 19:24), and of Psa 22:22 by Paul (He 2:12), as fulfilled in His history, clearly intimate the prophetical and Messianic purport of the Psalm. The intensity of the grief, and the completeness and glory of the deliverance and triumph, alike appear to be unsuitable representations of the fortunes of any less personage. In a general and modified sense (see on Psa 16:1), the experience here detailed may be adapted to the case of all Christians suffering from spiritual foes, and delivered by divine aid, inasmuch as Christ in His human nature was their head and representative.

1. A summary of the complaint. Desertion by God, when overwhelmed by distress, is the climax of the sufferer's misery.

words of my roaring--shows that the complaint is expressed intelligently, though the term "roaring" is figurative, taken from the conduct of irrational creatures in pain.

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 Psa 35:21).

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; Psa 58:8). In this, God is regarded as the ultimate source, and men as the instruments.

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 Psa 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.

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

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

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

25-26. My praise shall be of thee--or, perhaps better, "from thee," that is, God gives grace to praise Him. With offering praise, he further evinces his gratitude by promising the payment of his vows, in celebrating the usual festival, as provided in the law (De 12:18; 16:11), of which the pious or humble, and they that seek the Lord (His true worshippers) shall partake abundantly, and join him in praise [Psa 22:26]. In the enthusiasm produced by his lively feelings, he addresses such in words, assuring them of God's perpetual favor [Psa 22:26]. The dying of the heart denotes death (1Sa 25:37); so its living denotes life.

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.

My God, my God, why hast thou forsaken me? - Show me the cause why thou hast abandoned me to my enemies; and why thou seemest to disregard my prayers and cries? For a full illustration of this passage, I beg the reader to refer to my note on Mat 27:46.

The words of my roaring? - שאגתי shaagathi, The Vulgate, Septuagint, Syriac, Ethiopic, and Arabic, with the Anglo-Saxon, make use of terms which may be thus translated: "My sins (or foolishness) are the cause why deliverance is so far from me." It appears that these versions have read שגגתי shegagathi, "my sin of ignorance," instead of שאגתי shaagathi, "my roaring:" but no MS. extant supports this reading.

I cry in the day-time, and in the night-season - This seems to be David's own experience; and the words seem to refer to his own case alone. Though I am not heard, and thou appearest to forget or abandon me; yet I continue to cry both day and night after thy salvation.

But thou art holy - Though I be not heard, even while I cry earnestly, yet I cannot impute any fault or unkindness to my Maker; for thou art holy. and canst do nothing but what is right. This is the language of profound resignation, in trials the most difficult to be borne.

Inhabitest the praises of Israel - Thou dwellest in the sanctuary where the praises, thanksgivings, and sacrifices of thy people are continually offered.

Our fathers trusted in thee - David is supposed to have been, at the time of composing this Psalm, at Mahanaim, where Jacob was once in such great distress; where he wrestled with the angel, and was so signally blessed. David might well allude to this circumstance in order to strengthen his faith in God. I am now in the place where God so signally blessed the head and father of our tribes. I wrestle with God, as he did; may I not expect similar success?

They cried unto thee - So do I: They were delivered; so may I: They trusted in thee; I also trust in thee. And were not confounded; and is it likely that I shall be put to confusion?

But I am a worm, and no man - I can see no sense in which our Lord could use these terms. David might well use them to express his vileness and worthlessness. The old Psalter gives this a remarkable turn: I am a worme, that es, I am borne of the mayden with outen manseede; and nout man anely, bot god als so: and nevir the latter, I am reprove of men. In spitting, buffetyng, and punging with the thornes and outkasting of folk; for thai chesed Barraban the thefe, and nought me.

Laugh me to scorn - They utterly despised me; set me at naught; treated me with the utmost contempt. Laugh to scorn is so completely antiquated that it should be no longer used; derided, despised, treated with contempt, are much more expressive and are still in common use.

They shoot out the lip, they shake the head - This is applied by St. Matthew, to the conduct of the Jews towards our Lord, when he hung upon the cross; as is also the following verse. But both are primarily true of the insults which David suffered from Shimei and others during the rebellion of Absalom; and, as the cases were so similar, the evangelist thought proper to express a similar conduct to Jesus Christ by the same expressions. These insults our Lord literally received, no doubt David received the same.

But thou art he that took me out of the womb - Thou hast made me; and hast guided and defended me from my earliest infancy.

Be not far from me; for trouble is near - A present God is a present blessing. We always need the Divine help; but more especially when troubles and trials are at hand.

Many bulls have compassed me - The bull is the emblem of brutal strength, that gores and tramples down all before it. Such was Absalom, Ahithophel, and others, who rose up in rebellion against David; and such were the Jewish rulers who conspired against Christ.

Strong bulls of Bashan - Bashan was a district beyond Jordan, very fertile, where they were accustomed to fatten cattle, which became, in consequence of the excellent pasture, the largest, as well as the fattest, in the country. See Calmet. All in whose hands were the chief power and influence became David's enemies; for Absalom had stolen away the hearts of all Israel. Against Christ, the chiefs both of Jews and Gentiles were united.

They gaped upon me - They were fiercely and madly beat on my destruction.

I am poured out like water - That is, as the old Psalter: Thai rought na mare to sla me than to spil water.

The images in this verse are strongly descriptivr of a person in the deepest distress; whose strength, courage, hope, and expectation of succor and relief, had entirely failed.

Our Lord's sufferings were extreme; but I cannot think there is any sound theologic sense in which these things can be spoken of Christ, either in his agony in the garden, or his death upon the cross.

My strength is dried up - All these expressions mark a most distressed and hopeless case.

Into the dust of death - This means only that he was apparently brought nigh to the grave, and consequent corruption, this latter David saw; but Jesus Christ never saw corruption.

For dogs have compassed me - This may refer to the Gentiles, the Roman soldiers, and others by whom our Lord was surrounded in his trial, and at his cross.

They pierced my hands and my feet - The other sufferings David, as a type of our Lord, might pass through; but the piercing of the hands and feet was peculiar to our Lord; therefore, this verse may pass for a direct revelavion. Our Lord's hands and feet were pierced when he was nailed to the cross, David's never were pierced.

But there is a various reading here which is of great importance. Instead of כארו caaru, they pierced, which is what is called the kethib, or marginal reading, and which our translators have followed; the keri or textual reading is כארי caari, as a lion. In support of each reading there are both MSS. and eminent critics. The Chaldee has, "Biting as a lion my hands and my feet;" but the Syriac, Vulgate, Septuagint, Ethiopic, and Arabic read, "they pierced or digged;" and in the Anglo-Saxon the words translate: "They dalve (digged) hands mine, and feet mine."

The Complutensian Polyglot has כארו caaru, they digged or pierced, in the text; for which it gives כרה carah, to cut, dig, or penetrate, in the margin, as the root whence כארו is derived. But the Polyglots of Potken, Antwerp, Paris. and London, have כארי caari in the text; and כארו caaru is referred to in the margin; and this is the case with the most correct Hebrew Bibles. The whole difference here lies between י yod and ו vau. which might easily be mistaken for each other; the former making like a lion; the latter, they pierced. The latter is to me most evidently the true reading.

I may tell all my bones - This may refer to the violent extension of his body when the whole of its weight hung upon the nails which attached his hands to the transverse beam of the cross. The body being thus extended, the principal bones became prominent, and easily discernible.

They part my garments - This could be true in no sense of David. The fact took place at the crucifixion of our Lord. The soldiers divided his upper garment into four parts, each soldier taking a part; but his tunic or inward vestment being without seam, woven in one entire piece, they agreed not to divide, but to cast lots whose the whole should be. Of this scripture the Roman soldiers knew nothing; but they fulfilled it to the letter. This was foreseen by the Spirit of God; and this is a direct revelation concerning Jesus Christ, which impresses the whole account with the broad seal of eternal truth.

Be not thou far from me - In the first verse he asks, Why hast thou forsaken me? Or, as if astonished at their wickedness, Into what hands hast thou permitted me to fall? Now he prays, Be not far from me. St. Jerome observes here, that it is the humanity of our blessed Lord which speaks to his divinity. Jesus was perfect man; and as man he suffered and died. But this perfect and sinless man could not have sustained those sufferings so as to make them expiatory had he not been supported by the Divine nature. All the expressions in this Psalm that indicate any weakness as far as it relates to Christ, (and indeed it relates principally to him), are to be understood of the human nature; for, that in him God and man were united, but not confounded, the whole New Testament to me bears evidence, the manhood being a perfect man, the Godhead dwelling bodily in that manhood. Jesus, as Mans, was conceived, born, grew up, increased in wisdom, stature, and favor with God and man; hungered, thirsted, suffered, and died. Jesus, as God, knew all things, was from the beginning with God, healed the diseased, cleansed the lepers, and raised the dead; calmed the raging of the sea, and laid the tempest by a word; quickened the human nature, raised it from the dead, took it up into heaven, where as the Lamb newly slain, it ever appears in the presence of God for us. These are all Scripture facts. The man Christ Jesus could not work those miracles; the God in that man could not have suffered those sufferings. Yet one person appears to do and suffer all; here then is God manifested in the Flesh.

O my strength - The divinity being the poxver by which the humanity was sustained in this dreadful conflict.

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

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.

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."

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.

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.

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.

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.

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.

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.

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.

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.

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."

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

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.

My God - Who art my friend and father, though now thou frownest upon me. The repetition denotes, the depth of his distress, which made him cry so earnestly. Forsaken - Withdrawn the light of thy countenance, the supports and comforts of thy spirit, and filled me with the terrors of thy wrath: this was in part verified in David, but much more fully in Christ. Roaring - My out - cries forced from me, by my miseries.

But thou art - Just and true in all thy ways, this he adds 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. Inhabitest - Whom thy people are perpetually praising.

A worm - Neglected and despised. People - Not only of the great men, but also of the common people. Which doth not so truly agree to David as to Christ.

Shoot out - They gape with their mouths, in mockery. This and the next verse are applied to Christ, Matt 27:39,43.

Bulls - Wicked and violent, and potent enemies; for such are so called, Ezek 39:18 Amos 4:1. Of Bashan - As the cattle there bred were, and therefore fierce and furious.

Water - 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. Bones - I am as unable to help myself, and as full of torment, as if all my bones were disjointed. Wax - Melted, through fear and overwhelming grief.

Dried - I have in a manner no more moisture left in me, than is in a dry potsherd. Cleaveth - Through excessive thirst and drought. Death - Thy providence, delivering me into the power of mine enemies, and by thy terrors in my soul.

Dogs - So he calls his enemies for their insatiable greediness, and implacable fierceness against him. Pierced - These words cannot with any probability be applied to David, but were properly and literally verified in Christ.

May tell - By my being stretched out upon the cross.

They part - This also cannot be applied to David, but was literally fulfilled in Christ, Matt 27:35 John 19:24.

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

Heard - Answered and delivered me.

Declare - When thou hast delivered me. Thy name - that power and faithfulness and goodness, which thou hast manifested on my behalf. Congregations - 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, Matt 12:48,49, and to whom this very text is applied, Heb 2:11,12.

Abhorred - He did not turn away his face from it, as men do from things which they abhor. From him - For ever: tho' he did so for a time.

Great congregation - In the universal church, of Jews and Gentiles.

Satisfied - 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. Seek him - That seek his favour. Your heart - 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. For ever - Your comfort shall not be short and transitory, as worldly comforts are, but everlasting.

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

For - 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.

Fat - Kings and princes, and the great men of the world. Shall eat - Shall feed upon the bread of life, Christ and all his benefits. Worship - This is added to shew what kind of eating he spoke of. Go down - That is, all mankind, for none can escape death.

A seed - Christ shall not want a seed or posterity, for though the Jewish nation will generally reject him, the Gentiles shall come in their stead. A generation - That believing seed shall be reputed both by God and men, The generation, or people of the Lord, as the Jews formerly were.

1. MY God , my God , why hast thou forsaken me ? Why art thou so far from helping me, and from the words of my roaring ?

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.

2. O my God, I cry in the day-time, but thou hearest me not; and in the night-season, and am not silent .

(i. e.) I continue praying Day and Night without Intermission. Or thus, I have no silence, (i. e.) No quietness or Rest, as this word signifies, Iudg. 18. 9. In which respect also the Sea and Waves thereof are said to be silent, still (i. e.) and quiet, Psal. 107. 29. Mark 4. 39. And so this last Clause answers to and expounds the Former, Thou hearest me not, which is most usual in this Book.

Marginal references: Heb. there is no silence [illegible: 1 word] [illegible: 1 word].

3. But thou art holy , O thou that inhabitest the praises of Israel .

(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.

4. Our fathers trusted in thee: they trusted, and thou didst deliver them .

This he adds for the Reasons mentioned in the first Note, v. 3.

5. They cryed unto thee, and were delivered: they trusted in thee and were not confounded .

(i. e.) Not disappointed of that for which they prayed and hoped.

Marginal references: Psal. 25. [illegible: 1 word] 3. & 31. 1. Isa. 49. 23. Rom. 9. 3[illegible: 1+ letters].

6. But I am a Worm and no man; a reproach of men, and despised of the people .

Our Fathers were Honoured by thee and by others, because of thy appearance for their defence and deliverance, but I am treated like a Worm, (i. e.) Neglected and despised, both by thee who dost not afford me Help, and by the men of my Age and Nation, as it follows. For the Phrase see Iob. 25. 6. Isa. 41. 14.

Not only of the great Men, but also of the common People. Which doth not so truly agree to David (who, though he was hated and persecuted by Saul and his Courtiers, was Honoured and Beloved by the Body of the people) as to Christ, Comp. Isa. 53. 2, 3.

7. All they that see me, laugh me to scorn : they shoot out the lip , they shake the head , saying .

Instead of Pitying or Helping, deride me and insult over me; such is their inhumanity.

They gape with their Mouths, and put forth their Tongues, in Mockery. See Iob 16. 10. Isa. 57. 4.

Another posture of Scoffers. See Iob 16. 4. Psal. 44. 14. Isa. 37. 22. This and the next Verse are applied to Christ, Mat. 27. 39, 43.

This Supplement is very usual, and here it is necessary, because the next Words are the Expressions of his insulting Enemies.

Marginal references: Mat. 27. 39.; Heb. [illegible: 1 word].

8. He trusted on the LORD , that he would deliver him , let him deliver him, ‖ seeing he delighted in him .

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.

9. But thou art he that took me out of the Womb ; thou didst make me hope when I was upon my mothers breasts .

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.

10. I was cast upon thee from the Womb: thou art my God from my Mothers belly.

I was like one forsaken by his Parents, and cast wholly upon thy Providence. I had no Father upon Earth; and my Mother was poor and helpless.

Marginal references: Psal. 71. 6.

11. Be not far from me , for trouble is near ; for there is none to help .

To wit, as to affection and succour.

At hand and ready to swallow me up. And therefore if thou dost not speedily deliver me it will be too late. Which is an Argument that David oft useth, as Psal. 6. 5. and 88. 11. &c.

Thy help therefore will be the more seasonable, because it is most necessary, and thou wil[illegible: 1+ letters]st have the more of Glory by it, because it will appear that it is thy work alone.

Marginal references: Heb. n[illegible: 1+ letters]t a [illegible: 1 word].

12. Nany bulls have compassed me: strong bulls of Bashan have beset me round.

Wicked and violent, and potent Enemies; for such are so called, Ezek. 39. 18. A[illegible: 1+ letters]os 4. 1.

(i. e.) Fat and Lusty, as the Cattel there bred were, Deut. 3. 13. and 32. 14. and therefore fierce and furious.

13. They gaped upon me with their mouths , as a ravening and a roaring lyon.

Partly to affright me, and principally to tear and devour me, as the following Metaphor explains it. Otherwise it might be understood of their Crying out with loud and earnest Voyces, that he might be Condemned and put to Death.

Marginal references: Heb. [illegible: 1 word] their [illegible: 1 word] against me.

14. I am poured out like waters , and all my bones are out of joynt : my heart is like wax ; it is melted in the midst of my bowels.

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].

15. My strength is dryed like a potsherd : and my tongue cleaveth to my jaws ; and thou hast brought me into the dust of death .

I have in a manner no more Radical moisture left in me, than is in a dry potsheard.

Through that excessive thirst and drought. See Ioh. 19. 20.

Partly by thy Providence, delivering me into the power of mine Enemies, and partly by thy Terrors in my Mind and Soul.

16. For dogs have compassed me, the assembly of the wicked have inclosed me, they pierced my hands and my feet .

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.

17. I may tell all my bones : they look and stare upon me .

Partly through my Leanness caused by excessive grief, which is much more Credible of Christ than of David; and partly by my being stretched out upon the Cross.

To wit, with Delight and Complacency in my Calamities, as this Phrase is used, Psal. 35. 21. and 37. 34. and 54 7. and 59. 10. Obad. v. 12. Comp. Luk. 23. 35.

Marginal references: Ma[illegible: 1+ letters]. 15. [illegible: 1 word] Joh. 19. 37.

18. They part my garments among them, and cast lots upon my vesture .

This also cannot be applied to David, without an uncouth and strained Metaphor, but was literally fulfilled in Christ, Mat. 27. 3[illegible: 1+ letters]. Ioh. 19. 24.

20. Deliver my soul from the sword : my darling from the power of the dog.

(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.

21. Save me from the lyons mouth, for thou hast heard me , from the horns of the unicorns .

Either the Devil, that raging and roaring Lyon; who did many ways assault and annoy him: Or on his Lyon-like Enemies.

(i. e.) Answered and delivered me.

A strong and fierce and untameable Wild beast: though the learned are not agreed about the kind of it. See of it, Deut. 33. 17. Iob 39. 9, 10▪ Psal. 92. 10. Isa. 34. 7. and my Latin Synopsis on Numb. 23. 22. For it is not worth while to trouble the unlearned Reader with such Disputes.

22. I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.

(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.

23. Ye that fear the LORD, praise him ; all ye the seed of Jacob glorify him; and fear him, all ye seed of Israel .

Partly for my sake, and chiefly for your own benefit received by my Deliverance.

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 v. 27, 28.

24. For he hath not despised , nor abhorred the affliction of the afflicted: neither hath he hid his face from him , but when he cryed unto him, he heard.

I was despised by the People, v. 6. but not by God.

(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.

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.

Marginal references: Heb. 5. 7.

25. My praise shall be of thee in the great congregation : I will pay my vows before them that fear him.

Either in the general assemblies of the Israelites, at their solemn Feasts: Or in the universal Church, made up of Iews and Gentiles, as the following Verses explain it.

(i. e.) Those Praises and Services, which in my distress, I vowed to return unto thee, when thou didst deliver me.

Marginal references: Psal. 35. 18.; Psal. 50. 14.

26. The meek shall eat and be satisfied : they shall praise the LORD that seek him ; your heart shall live for ever .

(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.

27. All the ends of the world shall remember and turn unto the LORD : and all the kindreds of the nations shall worship before thee.

(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.

28. For the kingdom is the LORDS, and he is the governor among the nations .

This is added as a Reason, why the Gentiles should be converted, because God is not only the God and Lord of the Iews, 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 Iews. Campare Zech. 13. 2. and 14. 9.

29. All they that be fat upon the earth , shall eat and worship , all they that go down to the dust , shall bow before him, and none can keep alive his own soul .

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.

30. A seed shall serve him, it shall be accounted to the LORD for a generation .

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.

31. They i shall come , and shall declare his righteousness unto a people that shall be born , that he hath done this .

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.

Eli Eli Lama Asabtani

We have here a plaintive Psalm, whose deep complaints, out of the midst of the most humiliating degradation and most fearful peril, stand in striking contrast to the cheerful tone of Psa 21:1-13 - starting with a disconsolate cry of anguish, it passes on to a trustful cry for help, and ends in vows of thanksgiving and a vision of world-wide results, which spring from the deliverance of the sufferer. In no Psalm do we trace such an accumulation of the most excruciating outward and inward suffering pressing upon the complainant, in connection the most perfect innocence. In this respect Ps 69 is its counterpart; but it differs from it in this particular, that there is not a single sound of imprecation mingled with its complaints.

It is David, who here struggles upward out of the gloomiest depth to such a bright height. It is a Davidic Psalm belonging to the time of the persecution by Saul. Ewald brings it down to the time preceding the destruction of Jerusalem, and Bauer to the time of the Exile. Ewald says it is not now possible to trace the poet more exactly. And Maurer closes by saying: illue unum equidem pro certo habeo, fuisse vatem hominem opibus praeditum atque illustrem, qui magna auctoritate valeret non solum apud suos, verum etiam apud barbaros. Hitzig persists in his view, that Jeremiah composed the first portion when cast into prison as an apostate, and the second portion in the court of the prison, when placed under this milder restraint. And according to Olshausen, even here again, the whole is appropriate to the time of the Maccabees. But it seems to us to be confirmed at every point, that David, who was so persecuted by Saul, is the author. The cry of prayer אל־תרחק (Psa 22:12, Psa 22:20; Psa 35:22; Psa 38:22, borrowed in Psa 71:12); the name given to the soul, יחידה (Psa 22:21; Psa 35:17); the designation of quiet and resignation by דומיה (Psa 22:3; Psa 39:3; Psa 62:2, cf. Psa 65:2), are all regarded by us, since we do not limit the genuine Davidic Psalms to Psa 3:1 as Hitzig does, as Davidic idioms. Moreover, there is no lack of points of contact in other respects with genuine old Davidic hymns (cf. Psa 22:30 with Psa 28:1, those that go down to the dust, to the grave; then in later Psalms as in Psa 143:7, in Isaiah and Ezekiel), and more especially those belonging to the time of Saul, as Ps 69 (cf. Psa 22:27 with Psa 69:33) and Ps 59 (cf. Psa 22:17 with Psa 59:15). To the peculiar characteristics of the Psalms of this period belong the figures taken from animals, which are heaped up in the Psalm before us. The fact that Ps 22 is an ancient Davidic original is also confirmed by the parallel passages in the later literature of the Shı̂r (Psa 71:5. taken from Psa 22:10.; Psa 102:18. in imitation Psa 22:25, Psa 22:31.), of the Chokma (Pro 16:3, גּל אל־ה taken from Psa 22:9; Psa 37:5), and of prophecy (Isaiah, Isa 49:1, Isa 53:1; Jeremiah, in Lam 4:4; cf. Psa 22:15, and many other similar instances). In spite of these echoes in the later literature there are still some expressions that remain unique in the Psalm and are not found elsewhere, as the hapaxlegomena אילוּת and ענוּת. Thus, then, we entertain no doubts respecting the truth of the לדוד. David speaks in this Psalm, - he and not any other, and that out of his own inmost being. In accordance with the nature of lyric poetry, the Psalm has grown up on the soil of his individual life and his individual sensibilities.

There is also in reality in the history of David, when persecuted by Saul, a situation which may have given occasion to the lifelike picture drawn in this Psalm, viz., 1Sa 23:25. The detailed circumstances of the distress at that time are not known to us, but they certainly did not coincide with the rare and terrible sufferings depicted in this Psalm in such a manner that these can be regarded as an historically faithful and literally exact copy of those circumstances; cf. on the other hand Psa 17:1-15 which was composed at the same period. To just as slight a degree have the prospects, which he connects in this Psalm with his deliverance, been realised in David’s own life. On the other hand, the first portion exactly coincides with the sufferings of Jesus Christ, and the second with the results that have sprung from His resurrection. It is the agonising situation of the Crucified One which is presented before our eyes in Psa 22:15 with such artistic faithfulness: the spreading out of the limbs of the naked body, the torturing pain in hands and feet, and the burning thirst which the Redeemer, in order that the Scripture might be fulfilled, announced in the cry διψῶ, Joh 19:28. Those who blaspheme and those who shake their head at Him passed by His cross, Mat 27:39, just as Psa 22:8 says; scoffers cried out to Him: let the God in whom He trusts help Him, Mat 27:43, just as Psa 22:9 says; His garments were divided and lots were cast for His coat, Joh 19:23., in order that Psa 22:19 of our Psalm might be fulfilled. The fourth of the seven sayings of the dying One, Ἠελί, Ἠελί κ. τ. λ., Mat 27:46; Mar 15:34, is the first word of our Psalm and the appropriation of the whole. And the Epistle to the Hebrews, Heb 2:11., cites Psa 22:23 as the words of Christ, to show that He is not ashamed to call them brethren, whose sanctifier God has appointed Him to be, just as the risen Redeemer actually has done, Mat 28:10; Joh 20:17. This has by no means exhausted the list of mutual relationships. The Psalm so vividly sets before us not merely the sufferings of the Crucified One, but also the salvation of the world arising out of His resurrection and its sacramental efficacy, that it seems more like history than prophecy, ut non tam prophetia, quam historia videatur (Cassiodorus). Accordingly the ancient Church regarded Christ, not David, as the speaker in this Psalm; and condemned Theodore of Mopsuestia who expounded it as contemporary history. Bakius expresses the meaning of the older Lutheran expositors when he says: asserimus, hunc Psalmum ad literam primo, proprie et absque ulla allegoria, tropologia et ἀναγωῇintegrum et per omnia de solo Christo exponendum esse. Even the synagogue, so far as it recognises a suffering Messiah, hears Him speak here; and takes the “hind of the morning” as a name of the Shechı̂na and as a symbol of the dawning redemption.

To ourselves, who regard the whole Psalm as the words of David, it does not thereby lose anything whatever of its prophetic character. It is a typical Psalm. The same God who communicates His thoughts of redemption to the mind of men, and there causes them to develop into the word of prophetic announcement, has also moulded the history itself into a prefiguring representation of the future deliverance; and the evidence for the truth of Christianity which is derived from this factual prophecy (Thatweissagung) is as grand as that derived from the verbal prediction (Wortweissagung). That David, the anointed of Samuel, before he ascended the throne, had to traverse a path of suffering which resembles the suffering path of Jesus, the Son of David, baptized of John, and that this typical suffering of David is embodied for us in the Psalms as in the images reflected from a mirror, is an arrangement of divine power, mercy, and wisdom. But Ps 22 is not merely a typical Psalm. For in the very nature of the type is involved the distance between it and the antitype. In Ps 22, however, David descends, with his complaint, into a depth that lies beyond the depth of his affliction, and rises, with his hopes, to a height that lies far beyond the height of the reward of his affliction. In other words: the rhetorical figure hyperbole (Arab. mubâlgt, i.e., depiction, with colours thickly laid on), without which, in the eyes of the Semite, poetic diction would be flat and faded, is here made use of by the Spirit of God. By this Spirit the hyperbolic element is changed into the prophetic. This elevation of the typical into the prophetic is also capable of explanation on psychological grounds. Since David has been anointed with the oil of royal consecration, and at the same time with the Holy Spirit, the Spirit of the kingship of promise, he regards himself also as the messiah of God, towards whom the promises point; and by virtue of this view of himself, in the light of the highest calling in connection with the redemptive history, the historical reality of his own experiences becomes idealised to him, and thereby both what he experiences and what he hopes for acquire a depth and height of background which stretches out into the history of the final and true Christ of God. We do not by this maintain any overflowing of his own consciousness to that of the future Christ, an opinion which has been shown by Hengstenberg, Tholuck and Kurtz to be psychologically impossible. But what we say is, that looking upon himself as the Christ of God, - to express it in the light of the historical fulfilment, - he looks upon himself in Jesus Christ. He does not distinguish himself from the Future One, but in himself he sees the Future One, whose image does not free itself from him till afterwards, and whose history will coincide with all that is excessive in his own utterances. For as God the Father moulds the history of Jesus Christ in accordance with His own counsel, so His Spirit moulds even the utterances of David concerning himself the type of the Future One, with a view to that history. Through this Spirit, who is the Spirit of God and of the future Christ at the same time, David’s typical history, as he describes it in the Psalms and more especially in this Psalm, acquires that ideal depth of tone, brilliancy, and power, by virtue of which it (the history) reaches far beyond its typical facts, penetrates to its very root in the divine counsels, and grows to be the word of prophecy: so that, to a certain extent, it may rightly be said that Christ here speaks through David, insofar as the Spirit of Christ speaks through him, and makes the typical suffering of His ancestor the medium for the representation of His own future sufferings. Without recognising this incontestable relation of the matter Ps 22 cannot be understood nor can we fully enter into its sentiments.

The inscription runs: To the precentor, upon (after) the hind of the morning’s dawn, a Psalm of David. Luther, with reference to the fact that Jesus was taken in the night and brought before the Sanhedrim, renders it “of the hind, that is early chased,” forPatris Sapientia, Veritas divina, Deus homo captus est horâ matutinâ.

This interpretation is certainly a well-devised improvement of the ὑπὲρ τῆς ἀντιλήπσεως τῆς ἑωθινῆς of the lxx (Vulg. pro susceptione matutina), which is based upon a confounding of אילת with אילות (Psa 22:20), and is thus explained by Theodoret: ἀντίληψις ἑωθινὴ ἡ τοῦ σωτῆρος ἡμῶν ἐπιφάνεια. Even the Midrash recalls Sol 2:8, and the Targum the lamb of the morning sacrifice, which was offered as soon as the watchman on the pinnacle of the Temple cried: ברק ברקאי (the first rays of the morning burst forth). איּלת השּׁחר is in fact, according to traditional definition, the early light preceding the dawn of the morning, whose first rays are likened to the horns of a hind.There is a determination of the time to this effect, which is found both in the Jerusalem and in the Babylonian Talmud “from the hind of the morning’s dawn till the east is lighted up.” In Jer. Berachoth, ad init., it is explained: ומנהרין לעלמא אילת השחר כמין תרתי קרני דנהורא סלקין ממדינחא, “like two horns of light, rising from the east and filling the world with light.”

But natural as it may be to assign to the inscription a symbolical meaning in the case of this Psalm, it certainly forms no exception to the technical meaning, in connection with the music, of the other inscriptions. And Melissus (1572) has explained it correctly “concerning the melody of a common song, whose commencement was Ajéleth Hasháhar, that is, The hind of the morning’s dawn.” And it may be that the choice of the melody bearing this name was designed to have reference to the glory which bursts forth in the night of affliction.

According to the course of the thoughts the Psalm falls into three divisions, Psa 22:2, Psa 22:13, Psa 22:23, which are of symmetrical compass, consisting of 21, 24, and 21 lines. Whether the poet has laid out a more complete strophic arrangement within these three groups or not, must remain undecided. But the seven long closing lines are detached from the third group and stand to the column of the whole, in the relation of its base.

Psa 22:1-2 (Hebrew_Bible_22:2-3) In the first division, Psa 22:2, the disconsolate cry of anguish, beginning here in Psa 22:2 with the lamentation over prolonged desertion by God, struggles through to an incipient, trustfully inclined prayer. The question beginning with למּה (instead of למּה before the guttural, and perhaps to make the exclamation more piercing, vid., on Psa 6:5; Psa 10:1) is not an expression of impatience and despair, but of alienation and yearning. The sufferer feels himself rejected of God; the feeling of divine wrath has completely enshrouded him; and still he knows himself to be joined to God in fear and love; his present condition belies the real nature of his relationship to God; and it is just this contradiction that urges him to the plaintive question, which comes up from the lowest depths: Why hast Thou forsaken me? But in spite of this feeling of desertion by God, the bond of love is not torn asunder; the sufferer calls God אלי (my God), and urged on by the longing desire that God again would grant him to feel this love, he calls Him, אלי אלי. That complaining question: why hast Thou forsaken me? is not without example even elsewhere in Psa 88:15, cf. Isa 49:14. The forsakenness of the Crucified One, however, is unique; and may not be judged by the standard of David or of any other sufferers who thus complain when passing through trial. That which is common to all is here, as there, this, viz., that behind the wrath that is felt, is hidden the love of God, which faith holds fast; and that he who thus complains even on account of it, is, considered in itself, not a subject of wrath, because in the midst of the feeling of wrath he keeps up his communion with God. The Crucified One is to His latest breath the Holy One of God; and the reconciliation for which He now offers himself is God’s own eternal purpose of mercy, which is now being realised in the fulness of times. But inasmuch as He places himself under the judgment of God with the sin of His people and of the whole human race, He cannot be spared from experiencing God’s wrath against sinful humanity as though He were himself guilty. And out of the infinite depth of this experience of wrath, which in His case rests on no mere appearance, but the sternest reality,Eusebius observes on Psa 22:2 of this Psalm, δικαιοσύνης ὑπάρχων πηγὴ τὴν ἡμετέραν ἁμαρτίαν ἀνέλαβε καὶ εὐλογίας ὢν πέλαγος τὴν ἐπικειμένην ἡμῖν ἐδέξατο κατάραν, and: τὴν ὡρισμένην ἡμῖν παιδείαν ὑπῆλθεν ἑκὼν παιδεία γὰρ ειρήνης ἡμῶν ἐπ ̓ αὐτὸν, ᾗ φησὶν ὁ προφήτης. comes the cry of His complaint which penetrates the wrath and reaches to God’s love, ἠλὶ ἠλὶ λαμὰ σαβαχθανί, which the evangelists, omitting the additional πρόσχες μοιVid., Jerome’s Ep. ad Pammachium de optimo genere interpretandi, where he cries out to his critics, sticklers for tradition, Reddant rationem, cur septuaginta translatores interposuerunt “respice in me!” of the lxx, render: Θεέ μου, θεέ μου, ἵνα τί με ἐγκατέλιπες. He does not say עזתּני, but שׁבקתּני, which is the Targum word for the former. He says it in Aramaic, not in order that all may understand it-for such a consideration was far from His mind at such a time-but because the Aramaic was His mother tongue, for the same reason that He called God אבּא doG dellac in prayer. His desertion by God, as Psa 22:2 says, consists in God’s help and His cry for help being far asunder. שׁאגה, prop. of the roar of the lion (Aq. βρύχημα), is the loud cry extorted by the greatest agony, Psa 38:9; in this instance, however, as דּברי shows, it is not an inarticulate cry, but a cry bearing aloft to God the words of prayer. רחוק is not to be taken as an apposition of the subject of עזבתני: far from my help, (from) the words of my crying (Riehm); for דברי שׁאגתי would then also, on its part, in connection with the non-repetition of the מן, be in apposition to מישׁועתי. But to this it is not adapted on account of its heterogeneousness; hence Hitzig seeks to get over the difficulty by the conjecture משּׁועתי (“from my cry, from the words of my groaning”). Nor can it be explained, with Olshausen and Hupfeld, by adopting Aben-Ezra’s interpretation, “My God, my God, why hast Thou forsaken me, far from my help? are the words of my crying.” This violates the structure of the verse, the rhythm, and the custom of the language, and gives to the Psalm a flat and unlyrical commencement. Thus, therefore, רחוק in the primary form, as in Psa 119:155, according to Ges. §146, 4, will by the predicate to דברי and placed before it: far from my salvation, i.e., far from my being rescued, are the words of my cry; there is a great gulf between the two, inasmuch as God does not answer him though he cries unceasingly.

In Psa 22:3 the reverential name of God אלחי takes the place of אלי the name that expresses His might; it is likewise vocative and accordingly marked with Rebia magnum. It is not an accusative of the object after Psa 18:4 (Hitzig), in which case the construction would be continued with ולא יענה. That it is, however, God to whom he calls is implied both by the direct address אלהי, and by ולא תענה, since he from whom one expects an answer is most manifestly the person addressed. His uninterrupted crying remains unanswered, and unappeased. The clause ולא־דמיּה לּי is parallel to ולא תענה, and therefore does not mean: without allowing me any repose (Jer 14:17; Lam 3:49), but: without any rest being granted to me, without my complaint being appeased or stilled. From the sixth to the ninth hour the earth was shrouded in darkness. About the ninth hour Jesus cried, after a long and more silent struggle, ἠλί, ἠλί. The ἀνεβόησεν φωνῇ μεγάλῃ, Mat 27:46, and also the κραυγὴ ἰσχυρά of Hebr. Psa 5:7, which does not refer exclusively to the scene in Gethsemane, calls to mind the שׁאגתי of Psa 22:2. When His passion reached its climax, days and nights of the like wrestling had preceded it, and what then becomes audible was only an outburst of the second David’s conflict of prayer, which grows hotter as it draws near to the final issue.

Psa 22:3-5 (Hebrew_Bible_22:4-6) The sufferer reminds Jahve of the contradiction between the long season of helplessness and His readiness to help so frequently and so promptly attested. ואתּה opens an adverbial clause of the counterargument: although Thou art...Jahve is קדושׁ, absolutely pure, lit., separated (root קד, Arab. qd, to cut, part, just as ṭahur, the synonym of ḳadusa, as the intransitive of ṭahara = ab‛ada, to remove to a distance, and בּר pure, clean, radically distinct from pû-rus, goes back to בּרר to sever), viz., from that which is worldly and common, in one word: holy. Jahve is holy, and has shown Himself such as the תּהלּות of Israel solemnly affirm, upon which or among which He sits enthroned. תהלות are the songs of praise offered to God on account of His attributes and deeds, which are worthy of praise (these are even called תהלות in Psa 78:4; Exo 15:11; Isa 63:7), and in fact presented in His sanctuary (Isa 64:10). The combination יושׁב תּהלּות (with the accusative of the verbs of dwelling and tarrying) is like יושׁב כּרבים, Psa 99:1; Psa 80:2. The songs of praise, which resounded in Israel as the memorials of His deeds of deliverance, are like the wings of the cherubim, upon which His presence hovered in Israel. In Psa 22:5, the praying one brings to remembrance this graciously glorious self-attestation of God, who as the Holy One always, from the earliest times, acknowledged those who fear Him in opposition to their persecutors and justified their confidence in Himself. In Psa 22:5 trust and rescue are put in the connection of cause and effect; in Psa 22:6 in reciprocal relation. פּלּט and מלּט are only distinguished by the harder and softer sibilants, cf. Psa 17:13 with Psa 116:4. It need not seem strange that such thoughts were at work in the soul of the Crucified One, since His divine-human consciousness was, on its human side, thoroughly Israelitish; and the God of Israel is also the God of salvation; redemption is that which He himself determined, why, then, should He not speedily deliver the Redeemer?

Psa 22:6-8 (Hebrew_Bible_22:7-9)The sufferer complains of the greatness of his reproach, in order to move Jahve, who is Himself involved therein, to send him speedy succour. Notwithstanding his cry for help, he is in the deepest affliction without rescue. Every word of Psa 22:7 is echoed in the second part of the Book of Isaiah. There, as here, Israel is called a worm, Isa 41:14; there all these traits of suffering are found in the picture of the Servant of God, Isa 49:7; Isa 53:3, cf. Isa 50:6, and especially Isa 52:14 “so marred was His appearance, that He no longer looked like a man.” תּולעת is more particularly the kermes, or cochineal (vermiculus, whence color vermiculi, vermeil, vermiglio); but the point of comparison in the present instance is not the blood-red appearance, but the suffering so utterly defenceless and even ignominious. עם is gen. subj., like גּוי, Isa 49:7. Jerome well renders the ἐξουθένωμα λαοῦ of the lxx by abjectio (Tertullian: nullificamen) plebis, not populi. The ἐξεμυκτήρισάν με, by which the lxx translates ילעיגו לי, is used by Luke, Luk 23:35, cf. Luk 16:14, in the history of the Passion; fulfilment and prediction so exactly coincide, that no more adequate expressions can be found in writing the gospel history than those presented by prophecy. In הפטיר בּשׂפה, what appears in other instances as the object of the action (to open the mouth wide, diducere labia), is regarded as the means of its execution; so that the verbal notion being rendered complete has its object in itself: to make an opening with the mouth, cf. פּער בּפה, Job 16:10, נתן בּקול Psa 68:34; Ges. §138, 1, rem. 3. The shaking of the head is, as in Psa 109:25, cf. Psa 44:15; Psa 64:9, a gesture of surprise and astonishment at something unexpected and strange, not a προσνεύειν approving the injury of another, although נוּע, נוּד, נוּט, νεύ-ω, nu-t-o, nic-to, neigen, nicken, all form one family of roots. In Psa 22:9 the words of the mockers follow without לאמר. גּל is not the 3 praet. (lxx, cf. Mat 27:43) like אור, בּושׁ; it is not only in Piel (Jer 11:20; Jer 20:12, where גּלּיתי = גּלּלתּי, Ew. §121, a) that it is transitive, but even in Kal; nor is it inf. absol. in the sense of the imperative (Hitz., Böttch.), although this infinitive form is found, but always only as an inf. intens. (Num 23:25; Rth 2:16, cf. Isa 24:19); but, in accordance with the parallels Psa 37:5 (where it is written גּול), Pro 16:3, cf. Psa 55:23; 1Pe 5:7, it is imperat.: roll, viz., thy doing and thy suffering to Jahve, i.e., commit it to Him. The mockers call out this גּל to the sufferer, and the rest they say of him with malicious looks askance. כּי in the mouth of the foes is not confirmatory as in Psa 18:20, but a conditional ἐάν (in case, provided that).

Psa 22:9-11 (Hebrew_Bible_22:10-12)The sufferer pleads that God should respond to his trust in Him, on the ground that this trust is made an object of mockery. With כּי he establishes the reality of the loving relationship in which he stands to God, at which his foes mock. The intermediate thought, which is not expressed, “and so it really is,” is confirmed; and thus כי comes to have an affirmative signification. The verb גּוּח (גּיח) signifies both intransitive: to break forth (from the womb), Job 38:8, and transitive: to push forward (cf. Arab. jchcha), more especially, the fruit of the womb, Mic 4:10. It might be taken here in the first signification: my breaking forth, equivalent to “the cause of my breaking forth” (Hengstenberg, Baur, and others); but there is no need for this metonymy. גּחי is either part. equivalent to גּחי, my pusher forth, i.e., he who causes me to break forth, or, - since גוח in a causative signification cannot be supported, and participles like בּוס stamping and לוט veiling (Ges. §72, rem. 1) are nowhere found with a suffix, - participle of a verb גּחהּ, to draw forth (Hitz.), which perhaps only takes the place, per metaplasmum, of the Pil. גּחח with the uneuphonic מגחחי (Ewald S. 859, Addenda). Ps 71 has גוזי (Psa 71:6) instead of גּחי, just as it has מבטחי (Psa 71:5) instead of מבטיחי. The Hiph. הבטיח does not merely mean to make secure (Hupf.), but to cause to trust. According to biblical conception, there is even in the new-born child, yea in the child yet unborn and only living in the womb, a glimmering consciousness springing up out of the remotest depths of unconsciousness (Psychol. S. 215; transl. p. 254). Therefore, when the praying one says, that from the womb he has been castThe Hoph. has o, not u, perhaps in a more neuter sense, more closely approximating the reflexive (cf. Eze 32:19 with Eze 32:32), rather than a purely passive. Such is apparently the feeling of the language, vid., B. Megilla 13 a (and also the explanation in Tosefoth). upon Jahve, i.e., directed to go to Him, and to Him alone, with all his wants and care (Psa 55:23, cf. Psa 71:6), that from the womb onwards Jahve was his God, there is also more in it than the purely objective idea, that he grew up into such a relationship to God. Twice he mentions his mother. Throughout the Old Testament there is never any mention made of a human father, or begetter, to the Messiah, but always only of His mother, or her who bare Him. And the words of the praying one here also imply that the beginning of his life, as regards its outward circumstances, was amidst poverty, which likewise accords with the picture of Christ as drawn both in the Old and New Testaments. On the ground of his fellowship with God, which extends so far back, goes forth the cry for help (Psa 22:12), which has been faintly heard through all the preceding verses, but now only comes to direct utterance for the first time. The two כּי are alike. That the necessity is near at hand, i.e., urgent, refers back antithetically to the prayer, that God would not remain afar off; no one doth, nor can help except He alone. Here the first section closes.

Psa 22:12-13 (Hebrew_Bible_22:13-14)Looking back upon his relationship to God, which has existed from the earliest times, the sufferer has become somewhat more calm, and is ready, in Psa 22:13, to describe his outward and inner life, and thus to unburden his heart. Here he calls his enemies פּרים, bullocks, and in fact אבּירי בּשׁן (cf. Psa 50:13 with Deu 32:14), strong ones of Bashan, the land rich in luxuriant oak forests and fat pastures (בשׁן = buthêne, which in the Beduin dialect means rich, stoneless meadow-land, vid., Job S. 509f.; tr. ii. pp. 399f.) north of Jabbok extending as far as to the borders of Hermon, the land of Og and afterwards of Manasseh (Num 30:1). They are so called on account of their robustness and vigour, which, being acquired and used in opposition to God is brutish rather than human (cf. Amo 4:1). Figures like these drawn from the animal world and applied in an ethical sense are explained by the fact, that the ancients measured the instincts of animals according to the moral rules of human nature; but more deeply by the fact, that according to the indisputable conception of Scripture, since man was made to fall by Satan through the agency of an animal, the animal and Satan are the two dominant powers in Adamic humanity. כּתּר is a climactic synonym of סבב. On Psa 22:14 compare the echoes in Jeremiah, Lam 2:16; Lam 3:46. Finally, the foes are all comprehended under the figure of a lion, which, as soon as he sights his prey, begins to roar, Amo 3:4. The Hebrew טרף, discerpere, according to its root, belongs to חרף, carpere. They are instar leonis dilaniaturi et rugientis.

Psa 22:14-15 (Hebrew_Bible_22:15-16)Now he described, how, thus encompassed round, he is still just living, but already as it were dead. The being poured out like water reminds us of the ignominious abandonment of the Crucified One to a condition of weakness, in which His life, deprived of its natural support, is in the act of dissolution, and its powers dried up (2Sa 14:14); the bones being stretched out, of the forcible stretching out of His body (חתפּרד, from פּרד to separate, cf. Arab. frd, according to its radical signification, which has been preserved in the common Arabic dialect: so to spread out or apart that the thing has no bends or folds,Vid., Bocthor, Dict. franç.-arabe, s. v. Etendre and Déployer.

Greek ἐξαπλοῦν); the heart being melted, recalls His burning anguish, the inflammation of the wounds, and the pressure of blood on the head and heart, the characteristic cause of death by crucifixion. נמס, in pause נמס, is 3 praet.; wax, דּונג, receives its name from its melting (דנג, root דג, τηκ). In Psa 22:16 the comparison כּחרשׂ has reference to the issue of result (vid., Psa 18:43): my strength is dried up, so that it is become like a potsherd. חכּי (Saadia) instead of כּחי commends itself, unless, כּח perhaps, like the Talmudic כּיח cidumlaT eht eki, also had the signification “spittle” (as a more dignified word for רק). לשׁון, with the exception perhaps of Pro 26:28, is uniformly feminine; here the predicate has the masculine ground-form without respect to the subject. The part. pass. has a tendency generally to be used without reference to gender, under the influence of the construction laid down in Ges. §143, 1, b, according to which לשׁני may be treated as an accusative of the object; מלקוחי, however, is acc. loci (cf. ל Psa 137:6; Job 29:10; אל Lam 4:4; Eze 3:26): my tongue is made to cleave to my jaws, fauces meas. Such is his state in consequence of outward distresses. His enemies, however, would not have power to do all this, if God had not given it to them. Thus it is, so to speak, God Himself who lays him low in death. שׁפת to put anywhere, to lay, with the accompanying idea of firmness and duration, Arab. ṯbât, Isa 26:12; the future is used of that which is just taking place. Just in like manner, in Isa 53:1-12, the death of the Servant of God is spoken of not merely as happening thus, but as decreed; and not merely as permitted by God, but as being in accordance with the divine will. David is persecuted by Saul, the king of His people, almost to the death; Jesus, however, is delivered over by the Sanhedrim, the authority of His people, to the heathen, under whose hands He actually dies the death of the cross: it is a judicial murder put into execution according to the conditions and circumstances of the age; viewed, however, as to its final cause, it is a gracious dispensation of the holy God, in whose hands all the paths of the world’s history run parallel, and who in this instance makes sin subservient to its own expiation.

Psa 22:16-18 (Hebrew_Bible_22:17-19)A continuation, referring back to Psa 22:12, of the complaint of him who is dying and is already as it were dead. In the animal name כּלבים, figuratively descriptive of character, beside shamelessness and meanness, special prominence is given to the propensity for biting and worrying, i.e., for persecuting; hence Symmachus and Theodotion render it θηράται κυνηγέται. In Psa 22:17 עדת מרעים takes the place of כלבים; and this again is followed by הקּיף in the plur. (to do anything in a circle, to surround by forming a circle round, a climactic synonym, like כּתּר to סבב) either per attractionem (cf. Psa 140:10; 1Sa 2:4), or on account of the collective עדה. Tertullian renders it synagoga maleficorum, Jerome concilium pessimorum. But a faction gathered together for some evil purpose is also called עדה, e.g., עדת קרח. In Psa 22:17 the meaning of כּארי, instar leonis, is either that, selecting a point of attack, they make the rounds of his hands and feet, just as a lion does its prey upon which it springs as soon as its prey stirs; or, that, standing round about him like lions, they make all defence impossible to his hands, and all escape impossible to his feet. But whether we take this ידי ורגלי as accusative of the members beside the accusative of the person (vid., Psa 17:11), or as the object of the הקּיפוּ to be supplied from Psa 22:17, it still remains harsh and drawling so far as the language is concerned. Perceiving this, the Masora on Isa 38:13 observes, that כּארי, in the two passages in which it occurs (Psa 22:17; Isa 38:13), occurs in two different meanings (לישׁני בתרי); just as the Midrash then also understands כארי in the Psalm as a verb used of marking with conjuring, magic characters.Hupfeld suspects this Masoretic remark (קמצין בתרי לישׁני כּארי ב) as a Christian interpolation, but it occurs in the alphabetical Masoreth register ותרויהון בתרי לישׁני ב ב. Even Elias Levita speaks of it with astonishment (in his מסרת המסרת [ed. Ginsburg, p. 253]) without doubting its genuineness, which must therefore have been confirmed, to his mind, by MS authority. Heidenheim also cites it in his edition of the Pentateuch, `ynym m'wr, on Num 24:9; and down to the present time no suspicion has been expressed on the part of Jewish critics, although all kinds of unsatisfactory attempts have been made to explain this Masoretic remark (e.g., in the periodical Biccure ha-'Ittim).

Is the meaning of the Masora that כּארי, in the passage before us, is equivalent to כּארים? If so the form would be doubly Aramaic: both the participial form כּאר (which only occurs in Hebrew in verbs med. E) and the apocopated plural, the occurrence of which in Hebrew is certainly, with Gesenius and Ewald, to be acknowledged in rare instances (vid., Psa 45:9, and compare on the other hand 2Sa 22:44), but which would here be a capricious form of expression most liable to be misapprehended. If כארי is to be understood as a verb, then it ought to be read כּארי. Tradition is here manifestly unreliable. Even in MSS the readings כּארוּ and כּארי are found. The former is attested both by the Masora on Num 24:9 and by Jacob ben Chajim in the Masora finalis as the MS Chethîb.The authenticity of this statement of the Masora כארי ידי ורגלי כארו כתיב may be disputed, especially since Jacob ben Chajim became a convert to Christianity, and other Masoretic testimonies do not mention a קרי וכתיב to כארי; nevertheless, in this instance, it would be premature to say that this statement is interpolated. Ant. Hulsius in his edition of the Psalter (1650) has written כארו in the margin according to the text of the Complutensis.

Even the Targum, which renders mordent sicut leo manus et pedes meos, bears witness to the ancient hesitancy between the substantival and verbal rendering of the כארי. The other ancient versions have, without any doubt, read כארו. Aquila in the 1st edition of his translation rendered it ᾔσχυαν (from the Aramaic and Talmudic כּאר = כּער to soil, part. כּאוּר, dirty, nasty); but this is not applicable to hands and feet, and therefore has nothing to stand upon. In the 2nd edition of his translation the same Aquila had instead of this, like Symmachus, “they have bound,”Also in Jerome’s independent translation the reading vinxerunt is found by the side of fixerunt, just as Abraham of Zante paraphrases it in his paraphrase of the Psalter in rhyme גּם כּארי ידי ורגלי אסרוּ. The want of a verb is too perceptible. Saadia supplies it in a different way “they compass me as a lion, to crush my hands and feet.” after כר, Arab. krr, to twist, lace; but this rendering is improbable since the Hebrew has other words for “to bind,” constringere. On the other hand nothing of any weight can be urged against the rendering of the lxx ὤρυξαν (Peshîto בזעו, Vulg. foderunt, Jer. fixerunt); for (1) even if we do not suppose any special verb כּארוּ ,כּאר can be expanded from כּרוּ (כוּר) = כּרוּ (כּרה) just in the same manner as ראמה, Zec 14:10 from רמה, cf. קאמיּא Dan 7:16. And (2) that כוּר and כּרה can signify not merely to dig out and dig into, engrave, but also to dig through, pierce, is shown, - apart from the derivative מכרה (the similarity of the sound of which to μάχαιρα from the root μαχ, maksh , mraksh, is only accidental), - by the double meaning of the verbs נקר, ὀρύσσειν (e.g., ὀρύσσειν τὸν ἰσθμόν Herod. i. 174), fodere (hastâ); the lxx version of Psa 40:7 would also support this meaning, if κατετρήσω (from κατατιτρᾶν) in that passage had been the original reading instead of κατηρτίσω. If כּארוּ be read, then Psa 22:17, applied to David, perhaps under the influence of the figure of the attacking dogs (Böhl), says that the wicked bored into his hands and feet, and thus have made him fast, so that he is inevitably abandoned to their inhuman desires. The fulfilment in the nailing of the hands and (at least, the binding fast) of the feet of the Crucified One to the cross is clear. This is not the only passage in which it is predicated that the future Christ shall be murderously pierced; but it is the same in Isa 53:5 where He is said to be pierced (מחלל) on account of our sins, and in Zec 12:10, where Jahve describes Himself as ἐκκεντηθείς in Him.

Thus, therefore, the reading כּארוּ might at least have an equal right to be recognised with the present recepta, for which Hupfeld and Hitzig demand exclusive recognition; while Böttcher, - who reads כּארי, and gives this the meaning“springing round about (after the manner of dogs), - regards the sicut leo as “a production of meagre Jewish wit;” and also Thenius after taking all possible pains to clear it up gives it up as hopeless, and with Meier, adopting a different division of the verse, renders it: “a mob of the wicked has encompassed me like lions. On my hands and feet I can count all my bones.” But then, how כּארי comes limping on after the rest! And how lamely does ידי ורגלי precede Psa 22:18! How unnaturally does it limit עצמותי, with which one chiefly associates the thought of the breast and ribs, to the hands and feet! אספּר is potientialis. Above in Psa 22:15 he has said that his bones are out of joint.  There is no more reason for regarding this “I can count etc.” as referring to emaciation from grief, than there is for regarding the former as referring to writing with agony. He can count them because he is forcibly stretched out, and thereby all his bones stand out. In this condition he is a mockery to his foes. הבּיט signifies the turning of one’s gaze to anything, ראה בּ the fixing of one’s sight upon it with pleasure. In Psa 22:19 a new feature is added to those that extend far beyond David himself: they part my garments among them.... It does not say they purpose doing it, they do it merely in their mind, but they do it in reality. This never happened to David, or at least not in the literal sense of his words, in which it has happened to Christ. In Him Psa 22:19 and Psa 22:19 are literally fulfilled. The parting of the בּגדים by the soldiers dividing his ἰμάτια among them into four parts; the casting lots upon the לבוּשׁ by their not dividing the χιτὼν ἄῤῥαφος, but casting lots for it, Joh 19:23. לבוּשׁ is the garment which is put on the body that it may not be bare; בּגדים the clothes, which one wraps around one’s self for a covering; hence לבושׁ is punningly explained in B. Sabbath 77 b by לא בושׁה (with which one has no need to be ashamed of being naked) in distinction from גלימא, a mantle (that through which one appears כגולם, because it conceals the outline of the body). In Job 24:7, and frequently, לבושׁ is an undergarment, or shirt, what in Arabic is called absolutely Arab. ṯ w b , thôb “the garment,” or expressed according to the Roman distinction: the tunica in distinction from the toga, whose exact designation is מעיל. With Psa 22:19 of this Psalm it is exactly as with Zec 9:9, cf. Mat 21:5; in this instance also, the fulfilment has realised that which, in both phases of the synonymous expression, is seemingly identical.On such fulfilments of prophecy, literal beyond all expectation, vid., Saat auf Hoffnung iii., 3, 47-51.

Psa 22:19-21 (Hebrew_Bible_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 the certain death of the sufferer in the mind of the enemies. In Psa 22:20, with ואתּה the looks of the sufferer, in the face of his manifold torments, concentrate themselves all at once upon Jahve. He calls Him אילוּתי nom. abstr. from איל, Psa 88:5 : the very essence of strength, as it were the idea, or the ideal of strength; lė‛ezrāthi has the accent on the penult., as in Psa 71:12 (cf. on the other hand Ps 38:23), in order that two tone syllables may not come together. In Psa 22:21, חרב means the deadly weapon of the enemy and is used exemplificatively. In the expression מיּד כּלב, מיּד is not merely equivalent to מן, but יד is, according to the sense, equivalent to “paw” (cf. כּף, Lev 11:27), as פּי is equivalent to jaws; although elsewhere not only the expression “hand of the lion and of the bear,” 1Sa 17:37, but also “hands of the sword,” Psa 63:11, and even “hand of the flame,” Isa 47:14 are used, inasmuch as יד is the general designation of that which acts, seizes, and subjugates, as the instrument of the act. Just as in connection with the dog יד, and in connection with the lion פי (cf. however, Dan 6:28) is mentioned as its weapon of attack, the horns, not the horn (also not in Deu 33:17), are mentioned in connection with antilopes, רמים (a shorter form, occurring only in this passage, for ראמים, Psa 29:6; Psa 34:7). Nevertheless, Luther following the lxx and Vulgate, renders it “rescue me from the unicorns” (vid., thereon on Psa 29:6). יהידה, as the parallel member here and in Psa 35:17 shows, is an epithet of נפשׁ. The lxx in both instances renders it correctly τὴν μονογενῆ μου, Vulg. unicam meam, according to Gen 22:2; Jdg 11:34, the one soul besides which man has no second, the one life besides which man has no second to lose, applied subjectively, that is, soul or life as the dearest and most precious thing, cf. Homer’s fi'lon kee'r. It is also interpreted according to Psa 25:16; Psa 68:7 : my solitary one, solitarium, the soul as forsaken by God and man, or at least by man, and abandoned to its own self (Hupfeld, Kamphausen, and others). But the parallel נפשׁי, and the analogy of כּבודי (= נפשׁי), stamp it as an universal name for the soul: the single one, i.e., that which does not exist in duplicate, and consequently that which cannot be replaced, when lost. The praet. עניתני might be equivalent to ענני, provided it is a perf. consec. deprived of its Waw convers. in favour of the placing of מקּרני רמים first for the sake of emphasis; but considering the turn which the Psalm takes in Psa 22:23, it must be regarded as perf. confidentiae, inasmuch as in the very midst of his supplication there springs up in the mind of the suppliant the assurance of being heard and answered. To answer from the horns of the antilope is equivalent to hearing and rescuing from them; cf. the equally pregnant expression ענה בּ Psa 118:5, perhaps also Heb 5:7.Thrupp in his Emendations on the Psalms (Journal of Classic and Sacred Philology, 1860) suggests עניּתי, my poverty (my poor soul), instead of עניתני.

Psa 22:22-23 (Hebrew_Bible_22:23-24)In the third section, Psa 22:23, the great plaintive prayer closes with thanksgiving and hope. In certainty of being answered, follows the vow of thanksgiving. He calls his fellow-country men, who are connected with him by the ties of nature, but, as what follows, viz., “ye that fear Jahve” shows, also by the ties of spirit, “brethren.” קהל (from קחל = קל, καλ-έω, cal-o, Sanscr. kal, to resound) coincides with εκκλησία. The sufferer is conscious of the significance of his lot of suffering in relation to the working out of the history of redemption. Therefore he will make that salvation which he has experienced common property. The congregation or church shall hear the evangel of his rescue. In Psa 22:24 follows the introduction to this announcement, which is addressed to the whole of Israel, so far as it fears the God of revelation. Instead of וגורו the text of the Orientals (מדנחאי), i.e., Babylonians, had here the Chethîb יגורו with the Kerî וגוּרוּ; the introduction of the jussive (Psa 33:8) after the two imperatives would not be inappropriate. גּוּר מן (= יגר) is a stronger form of expression for ירא מן, Psa 33:8.

Psa 22:24 (Hebrew_Bible_22:25) This tristich is the evangel itself. The materia laudis is introduced by כּי. ענוּת (principal form ענוּת) bending, bowing down, affliction, from ענה, the proper word to denote the Passion. For in Isaiah, Isa 53:4, Isa 53:7, the Servant of God is also said to be מענּה and נענה, and Zechariah, Zec 9:9, also introduces Him as עני and נושׁע. The lxx, Vulgate, and Targum erroneously render it “cry.” ענה does not mean to cry, but to answer, ἀμείβεσθαι; here, however, as the stem-word of ענות, it means to be bent. From the שׁקּץ (to regard as an abhorrence), which alternates with בּזה, we see that the sufferer felt the wrath of God, but this has changed into a love that sends help; God did not long keep His countenance hidden, He hearkened to him, for his prayer was well-pleasing to Him. שׁמע is not the verbal adjective, but, since we have the definite fact of the rescue before us, it is a pausal form for שׁמע, as in Psa 34:7, Psa 34:18; Jer 36:13.

Psa 22:25-26 (Hebrew_Bible_22:26-27) The call to thanksgiving is now ended; and there follows a grateful upward glance towards the Author of the salvation; and this grateful upward glance grows into a prophetic view of the future. This fact, that the sufferer is able thus to glory and give thanks in the great congregation (Psa 40:10), proceeds from Jahve (מאת as in Psa 118:23, cf. Psa 71:6). The first half of the verse, according to Baer’s correct accentuation, closes with בּקהל רב. יראיו does not refer to קהל, but, as everywhere else, is meant to be referred to Jahve, since the address of prayer passes over into a declarative utterance. It is not necessary in this passage to suppose, that in the mind of David the paying of vows is purely ethical, and not a ritualistic act. Being rescued he will bring the שׁלמי נדר, which it is his duty to offer, the thank-offerings, which he vowed to God when in the extremest peril. When the sprinkling with blood (זריקה) and the laying of the fat pieces upon the altar (הקטרה) were completed, the remaining flesh of the shalemim was used by the offerer to make a joyous meal; and the time allowed for this feasting was the day of offering and on into the night in connection with the tôda-shelamim offering, and in connection with the shelamim of vows even the following day also (Lev 7:15.). The invitation of the poor to share in it, which the law does not command, is rendered probable by these appointments of the law, and expressly commended by other and analogous appointments concerning the second and third tithes. Psa 22:27 refers to this: he will invite the ענוים, those who are outwardly and spiritually poor, to this “eating before Jahve;” it is to be a meal for which they thank God, who has bestowed it upon them through him whom He has thus rescued. Psa 22:27 is as it were the host’s blessing upon his guests, or rather Jahve’s guests through him: “your heart live for ever,” i.e., may this meal impart to you ever enduring refreshment. יחי optative of חיה, here used of the reviving of the heart, which is as it were dead (1Sa 25:37), to spiritual joy. The reference to the ritual of the peace offerings is very obvious. And it is not less obvious, that the blessing, which, for all who can be saved, springs from the salvation that has fallen to the lot of the sufferer, is here set forth. But it is just as clear, that this blessing consists in something much higher than the material advantage, which the share in the enjoyment of the animal sacrifice imparts; the sacrifice has its spiritual meaning, so that its outward forms are lowered as it were to a mere figure of its true nature; it relates to a spiritual enjoyment of spiritual and lasting results. How natural, then, is the thought of the sacramental eucharist, in which the second David, like to the first, having attained to the throne through the suffering of death, makes us partakers of the fruits of His suffering!

Psa 22:27-31 (Hebrew_Bible_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 affliction of him who is speaking here, but also the description of the results of his rescue, transcend the historical reality of David’s experience. The sufferer expects, as the fruit of the proclamation of that which Jahve has done for him, the conversion of all peoples. The heathen have become forgetful and will again recollect themselves; the object, in itself clear enough in Psa 9:18, becomes clear from what follows: there is a γνῶσις τοῦ θεοῦ (Psychol. S. 346ff.; tr. pp. 407ff.) among the heathen, which the announcement of the rescue of this afflicted one will bring back to their consciousness.Augustin De trinitate xiv. 13, Non igitur sic erant oblitae istae gentes Deum, ut ejus nec commemoratae recordarentur.

This prospect (Jer 16:19.) is, in Psa 22:29 (cf. Jer 10:7), based upon Jahve’s right of kingship over all peoples. A ruler is called משׁל as being exalted above others by virtue of his office (משׁל according to its primary meaning = Arab. mṯl , erectum stare, synonymous with כּחן, vid., on Psa 110:4, cf. עמד Mic 5:3). In וּמשׁל we have the part., used like the 3 praet., without any mark of the person (cf. Psa 7:10; Psa 55:20), to express the pure praes., and, so to speak, as tempus durans: He rules among the nations (ἔθνη). The conversion of the heathen by that sermon will, therefore, be the realisation of the kingdom of God.

Sorrowful Complaints.

1 My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? 2 O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent. 3 But thou art holy, O thou that inhabitest the praises of Israel. 4 Our fathers trusted in thee: they trusted, and thou didst deliver them. 5 They cried unto thee, and were delivered: they trusted in thee, and were not confounded. 6 But I am a worm, and no man; a reproach of men, and despised of the people. 7 All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, 8 He trusted on the Lord that he would deliver him: let him deliver him, seeing he delighted in him. 9 But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts. 10 I was cast upon thee from the womb: thou art my God from my mother's belly.

Some think they find Christ in the title of this psalm, upon Aijeleth Shahar—The hind of the morning. Christ is as the swift hind upon the mountains of spices (Cant. viii. 14), as the loving hind and the pleasant roe, to all believers (Prov. v. 19); he giveth goodly words like Naphtali, who is compared to a hind let loose, Gen. xlix. 21. He is the hind of the morning, marked out by the counsels of God from eternity, to be run down by those dogs that compassed him, v. 16. But others think it denotes only the tune to which the psalm was set. In these verses we have,

I. A sad complaint of God's withdrawings, v. 1, 2.

1. This may be applied to David, or any other child of God, in the want of the tokens of his favour, pressed with the burden of his displeasure, roaring under it, as one overwhelmed with grief and terror, crying earnestly for relief, and, in this case, apprehending himself forsaken of God, unhelped, unheard, yet calling him, again and again, "My God," and continuing to cry day and night to him and earnestly desiring his gracious returns. Note, (1.) Spiritual desertions are the saints' sorest afflictions; when their evidences are clouded, divine consolations suspended, their communion with God interrupted, and the terrors of God set in array against them, how sad are their spirits, and how sapless all their comforts! (2.) Even their complaint of these burdens is a good sign of spiritual life and spiritual senses exercised. To cry out, "My God, why am I sick? Why am I poor?" would give cause to suspect discontent and worldliness. But, Why has though forsaken me? is the language of a heart binding up its happiness in God's favour. (3.) When we are lamenting God's withdrawings, yet still we must call him our God, and continue to call upon him as ours. When we want the faith of assurance we must live by a faith of adherence. "However it be, yet God is good, and he is mine; though he slay me, yet I trust in him; though he do not answer me immediately, I will continue praying and waiting; though he be silent, I will not be silent."

2. But it must be applied to Christ: for, in the first words of this complaint, he poured out his soul before God when he was upon the cross (Matt. xxvii. 46); probably he proceeded to the following words, and, some think, repeated the whole psalm, if not aloud (because they cavilled at the first words), yet to himself. Note, (1.) Christ, in his sufferings, cried earnestly to his Father for his favour and presence with him. He cried in the day-time, upon the cross, and in the night-season, when he was in agony in the garden. He offered up strong crying and tears to him that was able to save him, and with some fear too, Heb. v. 7. (2.) Yet God forsook him, was far from helping him, and did not hear him, and it was this that he complained of more than all his sufferings. God delivered him into the hands of his enemies; it was by his determinate counsel that he was crucified and slain, and he did not give in sensible comforts. But, Christ having made himself sin for us, in conformity thereunto the Father laid him under the present impressions of his wrath and displeasure against sin. It pleased the Lord to bruise him and put him to grief, Isa. liii. 10. But even then he kept fast hold of his relation to his Father as his God, by whom he was now employed, whom he was now serving, and with whom he should shortly be glorified.

II. Encouragement taken, in reference hereunto, v. 3-5. Though God did not hear him, did not help him, yet, 1. He will think well of God: "But thou art holy, not unjust, untrue, nor unkind, in any of thy dispensations. Though thou dost not immediately come in to the relief of thy afflicted people, yet though lovest them, art true to thy covenant with them, and dost not countenance the iniquity of their persecutors, Hab. i. 13. And, as thou art infinitely pure and upright thyself, so thou delightest in the services of thy upright people: Thou inhabitest the praises of Israel; thou art pleased to manifest thy glory, and grace, and special presence with thy people, in the sanctuary, where they attend thee with their praises. There thou art always ready to receive their homage, and of the tabernacle of meeting thou hast said, This is my rest for ever." This bespeaks God's wonderful condescension to his faithful worshippers—(that, though he is attended with the praises of angels, yet he is pleased to inhabit the praises of Israel), and it may comfort us in all our complaints—that, though God seem, for a while, to turn a deaf ear to them, yet he is so well pleased with his people's praises that he will, in due time, give them cause to change their note: Hope in God, for I shall yet praise him. Our Lord Jesus, in his sufferings, had an eye to the holiness of God, to preserve and advance the honour of that, and of his grace in inhabiting the praises of Israel notwithstanding the iniquities of their holy things. 2. He will take comfort from the experiences which the saints in former ages had of the benefit of faith and prayer (v. 4, 5): "Our fathers trusted in thee, cried unto thee, and thou didst deliver them; therefore thou wilt, in due time, deliver me, for never any that hoped in thee were made ashamed of their hope, never any that sought thee sought thee in vain. And thou art still the same in thyself and the same to thy people that ever thou wast. They were our fathers, and thy people are beloved for the fathers' sake," Rom. xi. 28. The entail of the covenant is designed for the support of the seed of the faithful. He that was our fathers' God must be ours, and will therefore be ours. Our Lord Jesus, in his sufferings, supported himself with this—that all the fathers who were types of him in his sufferings, Noah, Joseph, David, Jonah, and others, were in due time delivered and were types of his exaltation too; therefore he knew that he also should not be confounded, Isa. l. 7.

III. The complaint renewed of another grievance, and that is the contempt and reproach of men. This complaint is by no means so bitter as that before of God's withdrawings; but, as that touches a gracious soul, so this a generous soul, in a very tender part, v. 6-8. Our fathers were honoured, the patriarchs in their day, first or last, appeared great in the eye of the world, Abraham, Moses, David; but Christ is a worm, and no man. It was great condescension that he became man, a step downwards, which is, and will be, the wonder of angels; yet, as if it were too much, too great, to be a man, he becomes a worm, and no man. He was Adam—a mean man, and Enosh—a man of sorrows, but lo Ish—not a considerable man: for he took upon him the form of a servant, and his visage was marred more than any man's, Isa. lii. 14. Man, at the best, is a worm; but he became a worm, and no man. If he had not made himself a worm, he could not have been trampled upon as he was. The word signifies such a worm as was used in dyeing scarlet or purple, whence some make it an allusion to his bloody sufferings. See what abuses were put upon him. 1. He was reproached as a bad man, as a blasphemer, a sabbath-breaker, a wine-bibber, a false prophet, an enemy to Cæsar, a confederate with the prince of the devils. 2. He was despised of the people as a mean contemptible man, not worth taking notice of, his country in no repute, his relations poor mechanics, his followers none of the rulers, or the Pharisees, but the mob. 3. He was ridiculed as a foolish man, and one that not only deceived others, but himself too. Those that saw him hanging on the cross laughed him to scorn. So far were they from pitying him, or concerning themselves for him, that they added to his afflictions, with all the gestures and expressions of insolence upbraiding him with his fall. They make mouths at him, make merry over him, and make a jest of his sufferings: They shoot out the lip, they shake their head, saying, This was he that said he trusted God would deliver him; now let him deliver him. David was sometimes taunted for his confidence in God; but in the sufferings of Christ this was literally and exactly fulfilled. Those very gestures were used by those that reviled him (Matt. xxvii. 39); they wagged their heads, nay, and so far did their malice make them forget themselves that they used the very words (v. 43), He trusted in God; let him deliver him. Our Lord Jesus, having undertaken to satisfy for the dishonour we had done to God by our sins, did it by submitting to the lowest possible instance of ignominy and disgrace.

IV. Encouragement taken as to this also (v. 9, 10): Men despise me, but thou art he that took me out of the womb. David and other good men have often, for direction to us, encouraged themselves with this, that God was not only the God of their fathers, as before (v. 4), but the God of their infancy, who began by times to take care of them, as soon as they had a being, and therefore, they hope, will never cast them off. He that did so well for us in that helpless useless state will not leave us when he has reared us and nursed us up into some capacity of serving him. See the early instances of God's providential care for us, 1. In the birth: He took us also out of the womb, else we had died there, or been stifled in the birth. Every man's particular time begins with this pregnant proof of God's providence, as time, in general, began with the creation, that pregnant proof of his being. 2. At the breast: "Then didst thou make me hope;" that is, "thou didst that for me, in providing sustenance for me and protecting me from the dangers to which I was exposed, which encourages me to hope in thee all my days." The blessings of the breasts, as they crown the blessings of the womb, so they are earnests of the blessings of our whole lives; surely he that fed us then will never starve us, Job iii. 12. 3. In our early dedication to him: I was cast upon thee from the womb, which perhaps refers to his circumcision on the eighth day; he was then by his parents committed and given up to God as his God in covenant; for circumcision was a seal of the covenant; and this encouraged him to trust in God. Those have reason to think themselves safe who were so soon, so solemnly, gathered under the wings of the divine majesty. 4. In the experience we have had of God's goodness to us all along ever since, drawn out in a constant uninterrupted series of preservations and supplies: Thou art my God, providing me and watching over me for good, from my mother's belly, that is, from my coming into the world unto this day. And if, as soon as we became capable of exercising reason, we put our confidence in God and committed ourselves and our way to him, we need not doubt but he will always remember the kindness of our youth and the love of our espousals, Jer. ii. 2. This is applicable to our Lord Jesus, over whose incarnation and birth the divine Providence watched with a peculiar care, when he was born in a stable, laid in a manger, and immediately exposed to the malice of Herod, and forced to flee into Egypt. When he was a child God loved him and called him thence (Hos. xi. 1), and the remembrance of this comforted him in his sufferings. Men reproached him, and discouraged his confidence in God; but God had honoured him and encouraged his confidence in him.

The Sufferings of the Messiah; The Messiah Supported in His Sufferings.

11 Be not far from me; for trouble is near; for there is none to help. 12 Many bulls have compassed me: strong bulls of Bashan have beset me round. 13 They gaped upon me with their mouths, as a ravening and a roaring lion. 14 I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. 15 My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death. 16 For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet. 17 I may tell all my bones: they look and stare upon me. 18 They part my garments among them, and cast lots upon my vesture. 19 But be not thou far from me, O Lord : O my strength, haste thee to help me. 20 Deliver my soul from the sword; my darling from the power of the dog. 21 Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.

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 is Christ suffering. David indeed was often in trouble, and beset with enemies; but many of the particulars here specified are such as were never true of David, and therefore must be appropriated to Christ in the depth of his humiliation.

1. He is here deserted by his friends: Trouble and distress are near, and there is none to help, none to uphold, v. 11. He trod the wine-press alone; for all his disciples forsook him and fled. It is God's honour to help when all other helps and succours fail.

2. He is here insulted and surrounded by his enemies, such as were of a higher rank, who for their strength and fury, are compared to bulls, strong bulls of Bashan (v. 12), fat and fed to the full, haughty and sour; such were the chief priests and elders that persecuted Christ; and others of a lower rank, who are compared to dogs (v. 16), filthy and greedy, and unwearied in running him down. There was an assembly of the wicked plotting against him (v. 16); for the chief priests sat in council, to consult of ways and means to take Christ. These enemies were numerous and unanimous: "Many, and those of different and clashing interests among themselves, as Herod and Pilate, have agreed to compass me. They have carried their plot far, and seem to have gained their point, for they have beset me round, v. 12. They have enclosed me, v. 16. They are formidable and threatening (v. 13): They gaped upon me with their mouths, to show me that they would swallow me up; and this with as much strength and fierceness as a roaring ravening lion leaps upon his prey."

3. He is here crucified. The very manner of his death is described, though never in use among the Jews: They pierced my hands and my feet (v. 16), which were nailed to the accursed tree, and the whole body left so to hang, the effect of which must needs be the most exquisite pain and torture. There is no one passage in all the Old Testament which the Jews have so industriously corrupted as this, because it is such an eminent prediction of the death of Christ and was so exactly fulfilled.

4. He is here dying (v. 14, 15), dying in pain and anguish, because he was to satisfy for sin, which brought in pain, and for which we must otherwise have lain in everlasting anguish. Here is, (1.) The dissolution of the whole frame of his body: I am poured out like water, weak as water, and yielding to the power of death, emptying himself of all the supports of his human nature. (2.) The dislocation of his bones. Care was taken that not one of them should be broken (John xix. 36), but they were all out of joint by the violent stretching of his body upon the cross as upon a rack. Or it may denote the fear that seized him in his agony in the garden, when he began to be sore amazed, the effect of which perhaps was (as sometimes it has been of great fear, Dan. v. 6), that the joints of his loins were loosed and his knees smote one against another. His bones were put out of joint that he might put the whole creation into joint again, which sin had put out of joint, and might make our broken bones to rejoice. (3.) The colliquation of his spirits: My heart is like wax, melted to receive the impressions of God's wrath against the sins he undertook to satisfy for, melting away like the vitals of a dying man; and, as this satisfied for the hardness of our hearts, so the consideration of it should help to soften them. When Job speaks of his inward trouble he says, The Almighty makes my heart soft, Job xxiii. 16, and see Ps. lviii. 2. (4.) The failing of his natural force: My strength is dried up; so that he became parched and brittle like a potsherd, the radical moisture being wasted by the fire of divine wrath preying upon his spirits. Who then can stand before God's anger? Or who knows the power of it? If this was done in the green tree, what shall be done in the dry? (5.) The clamminess of his mouth, a usual symptom of approaching death: My tongue cleaveth to my jaws; this was fulfilled both in his thirst upon the cross (John xix. 28) and in his silence under his sufferings; for, as a sheep before the shearers is dumb, so he opened not his mouth, nor objected against any thing done to him. (6.) His giving up the ghost: "Thou hast brought me to the dust of death; I am just ready to drop into the grave;" for nothing less would satisfy divine justice. The life of the sinner was forfeited, and therefore the life of the sacrifice must be the ransom for it. The sentence of death passed upon Adam was thus expressed: Unto dust thou shalt return. And therefore Christ, having an eye to that sentence in his obedience to death, here uses a similar expression: Thou hast brought me to the dust of death.

5. He was stripped. The shame of nakedness was the immediate consequence of sin; and therefore our Lord Jesus was stripped of his clothes, when he was crucified, that he might clothe us with the robe of his righteousness, and that the shame of our nakedness might not appear. Now here we are told, (1.) How his body looked when it was thus stripped: I may tell all my bones, v. 17. His blessed body was lean and emaciated with labour, grief, and fasting, during the whole course of his ministry, which made him look as if he was nearly 50 years old when he was yet but 33, as we find, John viii. 57. His wrinkles now witnessed for him that he was far from being what was called, a gluttonous man and a wine-bibber. Or his bones might be numbered, because his body was distended upon the cross, which made it easy to count his ribs. They look and stare upon me, that is, my bones do, being distorted, and having no flesh to cover them, as Job says (ch. xvi. 8), My leanness, rising up in me, beareth witness to my face. Or "the standers by, the passers by, are amazed to see my bones start out thus; and, instead of pitying me, are pleased even with such a rueful spectacle." (2.) What they did with his clothes, which they took from him (v. 18): They parted my garments among them, to every soldier a part, and upon my vesture, the seamless coat, do they cast lots. This very circumstance was exactly fulfilled, John xix. 23, 24. And though it was no great instance of Christ's suffering, yet it is a great instance of the fulfilling of the scripture in him. Thus it was written, and therefore thus it behoved Christ to suffer. Let this therefore confirm our faith in him as the true Messiah, and inflame our love to him as the best of friends, who loved us and suffered all this for us.

II. Here is Christ praying, and with that supporting himself under the burden of his sufferings. Christ, in his agony, prayed earnestly, prayed that the cup might pass from him. When the prince of this world with his terrors set upon him, gaped upon him as a roaring lion, he fell upon the ground and prayed. And of that David's praying here was a type. He calls God his strength, v. 19. When we cannot rejoice in God as our song, yet let us stay ourselves upon him as out strength, and take the comfort of spiritual supports when we cannot come at spiritual delights. He prays, 1. That God would be with him, and not set himself at a distance from him: Be not thou far from me (v. 11), and again, v. 19. "Whoever stands aloof from my sore, Lord, do not thou." The nearness of trouble should quicken us to draw near to God and then we may hope that he will draw near to us. 2. That he would help him and make haste to help him, help him to bear up under his troubles, that he might not fail nor be discouraged, that he might neither shrink from his undertaking nor sink under it. And the Father heard him in that he feared (Heb. v. 7) and enabled him to go through with his work. 3. That he would deliver him and save him, v. 20, 21. (1.) Observe what the jewel is which he is in care for, "The safety of my soul, my darling; let that be redeemed from the power of the grave, Ps. xlix. 15. Father, into thy hands I commit that, to be conveyed safely to paradise." The psalmist here calls his soul his darling, his only one (so the word is): "My soul is my only one. I have but one soul to take care of, and therefore the greater is my shame if I neglect it and the greater will the loss be if I let it perish. Being my only one, it ought to be my darling, for the eternal welfare of which I ought to be deeply concerned. I do not use my soul as my darling, unless I take care to preserve it from every thing that would hurt it and to provide all necessaries for it, and be entirely tender of its welfare." (2.) Observe what the danger is from which he prays to be delivered, from the sword, the flaming sword of divine wrath, which turns every way. This he dreaded more than any thing, Gen. iii. 24. God's anger was the wormwood and the gall in the bitter cup that was put into his hands. "O deliver my soul from that. Lord, though I lose my life, let me not lose thy love. Save me from the power of the dog, and from the lion's mouth." This seems to be meant of Satan, that old enemy who bruised the heel of the seed of the woman, the prince of this world, with whom he was to engage in close combat and whom he saw coming, John xiv. 30. "Lord, save me from being overpowered by his terrors." He pleads, "Thou hast formerly heard me from the horns of the unicorn," that is, "saved me from him in answer to my prayer." This may refer to the victory Christ had obtained over Satan and his temptations (Matt. iv.), when the devil left him for a season (Luke iv. 13), but now returned in another manner to attack him with his terrors. "Lord, thou gavest me the victory then, give it me now, that I may spoil principalities and powers, and cast out the prince of this world." Has God delivered us from the horns of the unicorn, that we be not tossed? Let that encourage us to hope that we shall be delivered from the lion's mouth, that we be not torn. He that has delivered doth and will deliver. This prayer of Christ, no doubt, was answered, for the Father heard him always. And, though he did not deliver him from death, yet he suffered him not to see corruption, but, the third day, raised him out of the dust of death, which was a greater instance of God's favour to him than if he had helped him down from the cross; for that would have hindered his undertaking, whereas his resurrection crowned it.

In singing this we should meditate on the sufferings and resurrection of Christ till we experience in our own souls the power of his resurrection and the fellowship of his sufferings.

The Messiah's Triumphs; Extension and Perpetuity of the Church.

22 I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. 23 Ye that fear the Lord , praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel. 24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard. 25 My praise shall be of thee in the great congregation: I will pay my vows before them that fear him. 26 The meek shall eat and be satisfied: they shall praise the Lord that seek him: your heart shall live for ever. 27 All the ends of the world shall remember and turn unto the Lord : and all the kindreds of the nations shall worship before thee. 28 For the kingdom is the Lord 's: and he is the governor among the nations. 29 All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul. 30 A seed shall serve him; it shall be accounted to the Lord for a generation. 31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.

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

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

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

II. That God should be greatly honoured and glorified in him by that church. His Father's glory was that which he had in his eye throughout his whole undertaking (John xvii. 4), particularly in his sufferings, which he entered upon with this solemn request, Father, glorify thy name, John xii. 27, 28. He foresees with pleasure, 1. That God would be glorified by the church that should be gathered to him, and that for this end they should be called and gathered in that they might be unto God for a name and a praise. Christ by his ministers will declare God's name to his brethren, as God's mouth to them, and then by them, as the mouth of the congregation to God, will God's name be praised. All that fear the Lord will praise him (v. 23), even every Israelite indeed. See Ps. cxviii. 2-4; cxxxv. 19, 20. The business of Christians, particularly in their solemn religious assemblies, is to praise and glorify God with a holy awe and reverence of his majesty, and therefore those that are here called upon to praise God are called upon to fear him. 2. That God would be glorified in the Redeemer and in his undertaking. Therefore Christ is said to praise God in the church, not only because he is the Master of the assemblies in which God is praised, and the Mediator of all the praises that are offered up to God, but because he is the matter of the church's praise. See Eph. iii. 21. All our praises must centre in the work of redemption and a great deal of reason we have to be thankful, (1.) That Jesus Christ was owned by his Father in his undertaking, notwithstanding the apprehension he was sometimes under that his Father had forsaken him. (v. 24): For he hath not despised nor abhorred the affliction of the afflicted one (that is, of the suffering Redeemer), but has graciously accepted it as a full satisfaction for sin, and a valuable consideration on which to ground the grant of eternal life to all believers. Though it was offered for us poor sinners, he did not despise nor abhor him that offered it for our sakes; nor did he turn his face from him that offered it, as Saul was angry with his own son because he interceded for David, whom he looked upon as his enemy. But when he cried unto him, when his blood cried for peace and pardon for us, he heard him. This, as it is the matter of our rejoicing, ought to be the matter of our thanksgiving. Those who have thought their prayers slighted and unheard, if they continue to pray and wait, will find they have not sought in vain. (2.) That he himself will go on with his undertaking and complete it. Christ says, I will pay my vows, v. 25. Having engaged to bring many sons to glory, he will perform his engagement to the utmost, and will lose none.

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

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

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

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

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

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

PSAL. XXII.

To the master of the musicke, concerning the Hinde of the morning; a Psalme of David.

MY God, my God, wherefore hast thou forsaken me, art farre off from my salvation, from the words of my roaring. My God, I call by day, & thou answerest not; and by night, and there is no silence to me. And thou art holy, sitting, the praises of Israel. In thee our fathers trusted, they trusted, & thou deliveredst them. Vnto thee they cried out and were safe delivered; in thee they trusted and were not abashed. But I am a worme, and not a man; the reproach of men, and despised of the people.

All they that see me doe scoffe at me, they make a mow with the lip, they wag the head.

He confidently turned unto Iehovah, let him deliver him, let him rid him, because hee delighteth in him. But thou art the drawer of me forth out of the belly, the maker of me to trust, even at my mothers brests. Vpon thee I have beene cast from the wombe; from my mothers belly, thou art my God.

Be not thou gone farre off from me, for distresse is neere; for there is no helper. Many bullocks have compassed me about; mighty buls of Bashan have environed me.

They have wide opened upon mee their mouth, as a renting and roaring Lion. I am powred out as waters, and all my bones dispart themselves; my heart is as wax, it is molten in the middest of my bowels. My able strength is dried up like a pot-sheard, and my tongue cleaveth to my jawes, and thou hast brought me down to the dust of death. For dogs have compassed me; the assembly of evill doers have inclosed me, they Lion-like pierced my hands and my feet. I may tell all my bones: they did behold, they did view me. They parted my garments among thē, & for my coat they cast a lot. And thou Iehovah be not farre off: my fortitude, hasten to my helpe. Rid my soule from the sword, my alonely soule from the hand of the dog. Save me from the mouth of the Lion, and from the hornes of Vnicornes, thou hast answered me. I will tell thy name to my brethren; in the middest of the Church I will praise thee. Yee that feare Iehovah, praise him; all ye seed of Iakob, honor him; and be afraid of him all ye seed of Israel. For hee hath not despised nor abhorred the affliction of the poore afflicted, nor hid his face from him: and when hee cried out unto him he heard. Of thee shall be my praise in the great Church, my vowes I will pay before them that feare him. The meeke shall eat and be satisfied, they shall praise Iehovah that seeke him, your heart shal live to perpetuall aye. All the ends of the earth shall remember and turne unto Iehovah, and all families of the heathēs shal bow down thēselves before thee.

For to Iehovah pertaines the Kingdome: & he is ruler among the nations. All the fat ones of the earth shall eat and bow downe themselves, all that goe downe to the dust, shall bend downe before him: and hee that quickneth not his soule. A seed shall serve him, it shall be accounted to the LORD for a generation. They shall come and shall declare his justice to a people that shall be borne, that he hath done this.

Annotations. THe Hind of the morning] meaning Christ, who as a Hind was by Iewes and Gentiles, the dogs, vers. 7. hunted and worroughed in the morning, Iohn 18. 28. and also rose from death the third day early in the morning, Ioh. 20. 1. when God had made his feet like Hindes feet, and set him on his high places, Psal. 18 34. Compare with this, Song 2. 9. 17. and 8. 14. where Christ is also likened to a young Hart. And in Psal. 49. 15. the resurrection is called, the morning; for then the true light of comfort and salvation shall appeare. A Hinde called in Hebrew Aijeleth, hath the name of prowesse or fortitude, (as in the 20 verse of this Psalme, Aejaluth is fortitude,) and so it may be understood for the strength (or fortitude) of the morning, that is, the helpe and power of God to raise up Christ from the dead; which may be the meaning of the Greeke translation, for the morning helpe. Some of the Iewes have interpreted it, the morning starre; which (although the word be no where else found in Scripture, for a star,) agreeth also to our Lord Christ, who is intituled, the bright morning starre, Rev. 20. 16. Others, applying this title to the Musicke, retaine the Hebrew words still; A[illegible: 1 span]eleth hasshachar. The Chaldee expoundeth it, To praise (God) for the mightie continuall sacrifice. Vers. 2. My God, my God, &c.] Christ speaketh this Psalme to God his Father. The Hebrew is, Aeli, Aeli, lammah ghnazabtani; which words our Lord uttered on the crosse, Mat. 27. 46. (save for the later, he used the Syriak, sabachtani, of the same signification.) At which the prophane Iewes mocked, saying that he called for Elias, Mat. 27. 47. 49. Wherefore hast thou forsaken me] or, why leavest thou me? They are the words of saith, striving in tentation, and doe imply both a hope of, and a prayer for deliverance, as it is noted on Psal. 10. 1. See the like also in Psal. 42. 10. and 43. 2. my roaring] this argueth great griefe of heart, uttered with loud complaint: So Psal. 38. 9. and 32. 3. Iob 3. 24. And Christ, in the dayes of his flesh, offered up prayers, with strong crying and teares, to him that was able to save him from death, Heb. 5. 7. Vers. 3. no silence to me] or, but I have no silence: and consequently, no rest or ease. So Iob 30. 20. 27. Vers. 4. sitting] or sittest, that is, abidest still one and the same; as Psal. 9. 8. and 55. 20. and 102. 13. or fittest, to wit, still; as Ruth. 3. 18. that is, risest not up to helpe me: or sittest, that is, inhabitest, as Psal. 9. 12. and 132. 15. The Chaldee translateth, which stablishest the world for the praises of Israel. the praises] in Greeke, the praise of Israel; that is, art he to whom Israel singeth all praises for deliverances, and of whom Israel glori[illegible: 1 letter]th in all time of need. So Moses said to Israel, he is thy praise, Deut. 10. 21. and Ier. 17. 14. Vers. 7. a worme] that is, weake, (as the Chaldee explaineth it) wretched, and trodden under foot. So Iob 25. 6. Isa. 41. 14. Vers. 8. make a mow] make an opening with the lip; which may be taken both for mowing or thrusting out of the lip, and for licentious opening thereof to speake reproach. wag the head] a signe also of scorne, Esa. 37 22. Mat. 27. 39. Iob 16. 4. Psal. 44. 15. Lam. 2. 15. Vers. 9. He confidently turned] or rolled; that is, trusted, as in the New Testament this phrase is explained, Mat. 27. 43. where they mocke at Christ. The Hebrew applieth this word roll or turne, figuratively to a confident committing of ones selfe, wayes, or actions unto another; as here, so in Psal. 37. 5. Prov. 16. 3. and Gol, properly is Roll thou, but put for he rolled, or trusted; as the like phrase, make the heart of this people fat, &c. Esa. 6. 10. is thus resolved, this peoples heart is waxed fat, &c. Mat. 13. 15. or it is the indefinite, to turne, for he turned; as in Esth. 9 16. to stand, is used for they stood. Vers. 11. beene cast from the wombe] that is, from my infancie committed to thy care and custodie. So elsewhere he faith, the Lord hath called me from the womb[illegible: 1 letter], &c. Esa. 49. 1. Contrariwise, the wicked are estranged from the wombe, Psal. 58. 4. Vers. 13. bullocks] chat is, strong and lustie persons, such as were the high Priests, scribes, &c. that set against Christ. So the Chaldee expoundeth, peoples like pushing buls. mighty buls of Basan] which was a fertile countrey, good to feed cattell, Num. 32. 4. and such as there fed, were fat and strong, Deu. 32. 14. Ezech. 39. 18. The Iewes were the buls of Basan, as the Prophets foretold, Deut. 32. 15. Amos 4. 1. Hos. 4. 16. and the historie sheweth, Mat. 27. Here the word bulls is to be supplied unto the word mightie, as also in Psal. 50. 13. and 68. 31. See the notes on Psal. 10. 10. Vers. 14. wide opened] or, gaped; and this also is a signe of reproach and contempt, Iob 16. 10. Lam. 3. 46. and 2. 16. Vers. 15. dispart themselves] or, are sundred, that is, out of joynt. as wax] that is, tender, and melting through faintnesse and feare, Psal. 68. 3. and 57. 5. Like this is Iobs complaint, God hath softned my heart, Iob 23. 16. So the word following molten, noteth feare and discouragement, Iosh. 7. 5. and 14. 8. Deut. 20. 8. The Greeke translateth, as molten wax. Vers. 16. cleaveth] or, is made cleave to my jawes, which phrase meaneth inabilitie to speake, Psal. 137. 6. Iob 29. 10. Ezek. 3. 25. and sometime extremitie of thirst, Lam. 4. 4. and so may have reference here to that thirst which our Saviour felt, Ioh. 19. 28. hast brought me downe] or set and bounded me in the dust of death, meaning death it selfe, or the grave which turneth men to dust, Gen. 3. 19. the Chaldee turneth it, the house of the grave. See Psal. 7. 6. Vers. 17. dogges] the Greeke addeth, many dogs, that is, base and vile persons of rancorous disposition, Iob 30. 1. Prov. 26. 11. Rev. 22. 15. Mat. 7. 6. Phil. 3. 2. Psal. 59. 7. 15. So the Chaldee paraphraseth, a company of wicked sinners which are like to many dogs. These were the high Priests and rulers of Israel, of whom it is said, that Pilate knew well that for envie they had delivered Iesus, Mat. 27. 18. they Lion-like pierced] The originall hath a double reading, Caari, like a lion, and Caru, they digged or pierced. This latter the Greeke followeth: but the Chaldee in the Masorites Bible keepeth both readings, they did [illegible: 1 letter]ite like a Lion. This was fulfilled in the nailing of our Lord to the crosse, by his feet and hands, Mat. 27. 35. Ioh. 20. 25. Vers. 18. did view me] or see in me; namely, their desire or lust, or the affliction upon me, they saw with delight. See the like phrase, Psal. 54. 9. and 59. 11. and 1187. Vers. 19. for my coat] or, my vesture: The Souldiers, when they had crucified Iesus, tooke his garments (and made foure parts, to every Souldier a part) and his coat; and the coat was without seame, woven from the top throughout. Therefore they said one to another, Let us not divide it, but cast lots for it, whose it shall be, that the Scripture might be fulfilled, &c. Iob. 19. 23, 24. Vers. 21. from the sword] the Chaldee saith, from them that kill with the sword. my alonely soule] which is one alone, solitary and desolate. So after in Psal. 35. 17. and 25. 16. and 68. 7. the Chaldee expounds it, the spirit of my body. hand of the dog] the power of the devill, the prince of this world, who then came to Christ, but had nought in him, Iob 14. 30. Or dog is put for dogs, meaning the malicious Iewes spoken of before, verse 17. and hand is often put for power: see Psal. 63. 11. Vers. 22. mouth of the Lion] to the Devill is named, 1 Pet. 5. 8. and wicked rulers, Pro. 28. 15. Ier. 50. 17. The Chaldee here saith, from the mouth of him that is strong as a Lion, and from Kings mighty and proud like Vnicornes. hornes of Vnicornes] the Devils Angels, principalities, powers, worldly governours, princes of the darknesse of this world, &c. Ephe. 6. 12. The Vnicorne is so fierce and wild, that he will not be tamed, Iob 39. 12, 13. &c. and his strength and pride is in his horne. See Psal. 92. 11. Num. 23. 22. Deut. 33. 17. Esa. 34. 7. thou hast answered] for, answer thou me; a speech of faith, inserted in his prayer; therefore next followeth thanksgiving. Answering is here used for safe delivering upon prayer: as the Chaldee translateth, hast accepted my prayer. Vers. 23. to my brethren] the disciples and beleevers of Christ: for hee that sanctifieth, and wee which are sanctified, are all of one; for which cause he is not ashamed to call us brethren, Heb. 2. 11, 12. Ioh. 20. 17. the Church] or Convocation, Assembly, Congregation. Vers. 26. Of thee, my praise] or From with thee, shall be my praise: it shall begin and continue of thee, thou art the cause and ground thereof. the great Church] either that assembly where Christ after his resurrection personally appeared to moe than five hundred brethren at once, 1 Cor. 15. 6. or the great Church of the Gentiles, with whom Christ is spiritually present, Mat. 28. 19, 20. So after in Psal. 40. 10, 11. Vers. 27. and be satisfied] It was a curse of the Law, that men should eat and not be satisfied, Levit. 26. 26. Mic. 6. 14. but it is a blessing of the Gospell, that the meeke and needy shall eat and have enough, Psal. 132. 15. God filleth the hungry with good things, and sends away the rich empty, Luke 1. 53. The meeke meaneth the regenerate, who are mortified with Christ, and their fierce nature made meeke and humble. your heart shall live] hee turneth his speech to the meeke and seekers of God, who should eat of Christs flesh that was given for the life of the world, and thereby live for ever, Ioh. 6. 51. The living of the heart, importeth also the chearing, comfort and solace of the same, Gen. 45. 27. the contrary whereof is in the dying of the heart, 1 Sam. 25. 37. See also the like promise, Psal. 69. 33. The Chaldee yeeldeth this sense, The spirit of prophesie shall rest in the thoughts of their heart for ever. Vers. 28. All the ends, &c.] that is, the dwellers in the utmost parts and ends of the world. A prophesie of the calling of the Gentiles, by the preaching of the Gospell; Rom. 16. 26. Eph. 2. 1, 2, &c. remember] the Chaldee addeth, remember his miracles. families of the heathens] or, kindreds of the nations; whereof see Gen. 10. 5, 18, 20, 31, 32. Vers. 29. ruler among the heathens] to reigne over them by his Word and Spirit, and so to be God, not of the Iewes only, but also of the Gentiles, Rom. 3. 29, 30. Vers. 30. All the fat ones] that is, the rich and mightie personages, fat with plentie, Deut. 31. 20. For, Kings and Queenes, and men of authority and wealth, are also called to the participati[illegible: 1 letter] of Christs grace in his Church, Esay 60. 3, 5, 10. Rev. 21. 24. 1 Tim. 2. 1, 2. Sometime fatnesse is used to note out Gods spirituall blessings, Psal. 36. 9. and 63. 6. and 65. 12. and 92. 15. Prov. 28. 25. all that goe downe to the dust] this is, the poore base and wretched people, which for their misery and affliction, are said to goe downe and sit in the dust, as Psal. 113. 7. Esay 47. 1. and 29. 4. Iob 30. 19. Lament. 3. 29. but the Chaldee expounds it, the house of the grave. that quickeneth not] or cannot quicken; that is, the poore wretched man, that doth not, (or cannot, as Psal. 77. 5.) keepe alive his soule; that cannot nourish him-selfe, he shall eat. So to keepe alive, is to nourish, Esa. 7. 21. Or, he that revived, that is, cheered not, nor refreshed his soule with comfort, as before, vers. 27. or, he that cannot keepe alive his soule, that is, not save it from wrath and eternall death, by his owne workes, he shall live by faith in Christ. So this phrase to keepe the soule alive, is used, Ezek. 18. 27. The Chaldee giveth this sense, and he will not keepe alive the soule of the wicked. Vers. 31. A seed] The posterity of those godly forementioned, for God chuseth the seed with the parents, Deut. 10. 15. and 30. 6, 19. Psal. 69. 37. and 102. 29. Esay 43. 5. and 44. 3. Or the seed of Christ, the children which God giveth him, as Esa. 53. 10. Hebr. 2. 13. Or a seed, that is, a small remnant, as Rom. 9. 29. the Chaldee saith, the seed of Abraham. for a generation] a race of Gods children, as Psal. 73. 15. and 24. 6. or, to generation, that is, for ever, through all ages. Vers. 32. They shall come] The Chaldee explaineth it, Their sonnes shall come. his justice] the justice of God, which is by faith in Christ, Psal. 71. [illegible: 1 word], 16, 24. Rom. 10. 3, 4. people that shall be [illegible: 1 word]] hereafter to come; or, a people borne, that is, regenarate, Psal. 87. 4 5. Ioh. 1. 13. 1 Pet. 1. 33. So, people created, Psal. 102. 19. that he hath done] hath performed, or accomplished that justice, and all things appertaining to it. The Greeke referreth it to the people, whom the Lord hath made: the Chaldee, to the marvellous workes which he hath done.

PSAL. XXII.

UPon Ajeleth Shahar] Or, The morning-Hart or ſtag; ſuch an one as the huntſman ſevereth out in the morning from the reſt, to hunt for that day. It ſheweth, ſaith One, Davids and Chriſts early and unceſſant perſecution and hunting (by thoſe doggs, verſ. 16.) till they came to their Kingdomes. David had his ſhare of ſharp afflictions, doubtleſſe, when hee penned this Pſalm; witneſſe that graphicall deſcription of his greateſt grief in all parts and powers of body and ſoul, Verſ. 14, 15, 16; &c. But his mind and thoughts were by Gods holy Spirit carried out to Chriſts moſt dolorous and inexpreſſible ſufferings; to the which all his were but as flea-bitings, as the ſlivers or chips of Chriſts Croſſe; and this was no ſmall mitigation of his miſery. When the Jews offered our Saviour gall and vinegar, hee taſted it, but would not drink. Thereſt hee left for his people, and they muſt pledge him, filling up that which is behind of his ſufferings, Col. 1.24. though for a different end, as for exerciſe, example, triall, witneſſe of truth, &c.

Verſ. 1. My God, my God, why haſt thou forſaken mee?] David had prayed, Oh for ſake mee not utterly, Pſal. 119.8. In part and for a time hee knew God might forſake him, to his thinking at leaſt. But what ſaith Auſtin? Non deſerit Deus etiamſi deſerere videatur; non deſerit etiamſi deſerat; God forſaketh not his, though hee leem ſometimes to do ſo; hee leaveth them ſometimes, but forſaketh them never: as in an eclipſe, the earth wanteth the light of the Sun, but not the influence thereof. David could at the ſame time call God, his God thrice over, which are words of faith, and do plainly evince that this deſertion under which hee groaned, was neither abſolute nor reall, but only that hee was in a great diſtreſſe and perplexity;Plat. in Phaed ſo that hee did beleeve, and yet not beleeve (Plato though a Heathen could ſay that a man may do ſo.) See the like, Pſal. 31.22. Jon. 2.4. See the Note there. Our Saviour in his deepeſt diſtreſſe on the Croſſe, when coping and conflicting with the wrath of his heavenly Father, who (beſide the wrath of men, and rage of Devills in that three houres darkneſſe eſpecially) fought againſt him with his own bare hand, hee ſuffered more than can bee imagined, took up this patheticall exclamation, and as ſome think, repeated this whole Pſalm. Then it was that hee felt in ſoul and body the horrour of Gods diſpleaſure againſt ſin, for which he had undertaken. Then it was that the Deity (though never ſeparated from his Humanity, no not in death when ſoul and body were ſundred for a ſeaſon) did [non-Latin text not transcribed] (as a Father ſpeaketh) ſuſpend for time the influence of its power, and lye hid as it were, neque vires ſuas exſerebat, not putting forth its force, as formerly. Hilary hath a good Note upon this part of Chriſts paſſion; Habes conquerentem relictum ſe eſſe, &c. Here thou haſt him complaining as forſaken of God; this ſheweth him to have been a man; but withall thou haſt him promiſing paradiſe to the penitent theef; this ſpeaketh him God.

Why art thou ſo farre from, &c.] I roar and am not relieved, as to eaſe; God will have his people feel what an evill and bitter thing ſin is, Jer. 2.19. and therefore he holdeth them eftſoones long upon the rack. Chriſt alſo, under the deep ſenſe of our ſins, for which hee ſuffered, offered up prayers, with ſtrong crying and tears to him that was able to ſave him from death, Heb. 5.7.

Verſ. 2. O my God, I cry in the day time, &c.] This was a ſore temptation, that his heartieſt prayers were not heard. This might have made him jealous of God; to have had hard conceits of him, and heavy conceits of himſelf. But ſaith hee in the following verſes, Thou art holy, and thy Name is to bee ſanctified, though I bee not gratified. And moreover, Others have called upon thee and have been heard, verſ. 4, 5. though I now for mine unworthineſſe am denyed. For I am a worm, and no man, Verſ. 6. Thus it puts him not off that hee is not heard, as others; but humbles him. It drives him not, (as is uſuall with carnall people in like caſe) to ſhifting courſes, as a dogg that hath loſt his Maſter will follow after any one for relief. A Chriſtian never prevaileth ſo little by his prayers, but that hee will take heart of grace, to come again to God. Silence, or ſad anſwers, do not utterly diſhearten him. Hee ceaſeth not wreſtling till hee hath wreſted the bleſſing out of Gods hand with Jacob; and gotten matter of praiſe for his prayers granted, as David here doth, ere he had done the Pſalm, verſ. 24, 25.

Verſ. 3. But thou art holy] And therefore to bee ſanctified in righteouſneſſe, Iſa. 5.16. whatever betide mee or my prayers. I alſo will truſt and try thee to the uttermoſt, for thou waiteſt to bee gracious; and being a God of Judgement thou beſt underſtandeſt when and how to diſpenſe and deal forth thy favours to thy ſuppliants, Iſa. 30.18. And if I ask good things of thee and miſſe, it is becauſe I ask amiſſe, Jam. 4.3. If I bee ſtraitned, it is not in thee, but in mine own bowels. They that have Conduit-water come into their houſes, if no water come, they conclude not the ſpring to bee dry, but the pipes to bee ſtopped or broken. If prayer ſpeed not, wee muſt bee ſure the fault is not in God, but in our ſelves; were we but ripe for mercy, hee is ready to extend it to us, and even waits for the purpoſe.

O thou that inhabiteſt the praiſes of Iſrael] i.e. The Sanctuary where thou art continually praiſed by thine Iſrael, who have the happineſſe to receive thine anſwer to their ſutes, though I cannot. Some render it, O ſancte, ſempiterne, & laudatiſsime.

Verſ. 4. Our Fathers truſted in thee] They truſted, and truſted, and truſted, they lengthened out their truſt. The Hebrew word for Hope or Truſt ſignifieth alſo a line; becauſe thereby the heart is ſtretcht out as a line to the thing hoped for; and hee that beleeveth, maketh not haſte.

And thou didſt deliver them] Never could any inſtance bee given to the contrary. Let the ſucceſſe of our forefathers confidence, and hope unfailable, flowing from faith unfeigned, confirm our fiduciall dependance upon Goſpel-promiſes.

Verſ. 5. They cryed unto thee] Having firſt truſted; It is the prayer of faith that does the deed.

And were not confounded] Deo confiſi, nunquam confuſi.

Verſ. 6. But I am a worm, and no man] David (ſaith a learned man) in the Arabick tongue ſignifieth a worm; to which hee may here ſeem to allude. I am a worm ſaith Hee, I am duſt and aſhes ſaith Abraham, leſs than the leſt of thy loving kindneſſes, ſaith Jacob. Nos autem quid ſumus? ſaith Moſes. Thus the Saints expreſſe themſelves in a low language, as ſo many broken men. Contrarily the wicked ſpeak big words, bubbles of words, as Peter hath it; ampullantur, as Pharaoh, who ſaid, Who is the Lord? Nebuchadnezzar, Who is that God that can deliver you? Dan. 3. who is Lord over us? &c. Pſal. 12. Our Lord Chriſt, of whom the greateſt part of this Pſalm muſt bee underſtood, emptied and humbled himſelf to the utmoſt, Phil. 2.7, 8. that wee might bee exalted; this San of Righteouſneſs went ten degrees back. in the Diall of his Father, that hee might come unto us with health in his wings, &c.

A Reproach of men] Rejectamentum hominis, & nullificamen populi, as Tertullian phraſeth it. So was Chriſt, Iſa. 53. ſo were his Apoſtle, 1. Cor. 4.13. wee are made the ſweepings of the World, the off-ſcourings of all things, the very dung-cart into which every man caſteth his filth to bee carried thorough the dung-port. Why then ſhould we think much to be ſlighted?

Verſ. 7. All they that ſee mee laugh mee▪ to ſcorn] Contemptus populi ludibriis & opprebriis declaratur, Luk. 22.63. The Apoſtle ſpeaketh of cruel mockings, Heb. 11.36. The Phariſees who were covetous derided him, Luk. 16.14. and ſet his people on the ſtage as it were, for mocking-ſtocks, Heb. 10.23. Now, poſt Carthaginem vinci neminem puduit, ſaith the Hiſtorian. If Chriſt, David, and other precious men were ſo diſgraced and abuſed by the World; what matter is it for us?

They ſhoot out the lip, they ſhake the head] God is ſenſible of any the leaſt affront or offence done to his people, bee it but in an unſeemly geſture, as Labans lowrings, (See Matth. 27.39.) and ſets them upon record againſt the day of account.

Verſ. 8. Hee truſted on the Lord that hee would deliver him] Is this a prophecie of of our Saviours ſufferings, or an Hiſtory rather? See Matth. 27.43. with the Note.

Seeing hee delighted in him] A moſt virulent Irony, whereby they ſought to cajole him of his confidence, and ſo to drive him into utter deſperation and deſtruction.

Verſ. 9. But thou art hee that took mee out of the womb] When, but for thine almighty midwifery, I might have been ſtrangled; or, as an untimely birth, never ſeen the Sun. It is no leſſe than a miracle that the child is kept alive in the womb, and periſheth not in the midſt of thoſe excrements, and that in comming forth, it dyeth not, &c. The very opening and ſhutting again of the body when the child is to be born, is a thing ſo incomprehenſible, that ſome Naturaliſts acknowledge the immediate hand and power of God in it. But becauſe it is a common mercy, little notice is taken, or uſe made of it.

Thou didſt make mee hope] Or, keptſt mee in ſafety; for puerilit as eſt periculorum pelagus, a thouſand deaths and dangers little ones are ſubject to; but God preſerveth, and provideth; & haec non ſunt per accidens, ſaith Kimchi, theſe things are not by chance, but by divine providence.

Verſ. 10. I was caſt upon thee from the womb] Id eſt, a Patre & Matre mea, ſaith Kimchi, by my Father and my Mother, whom thou Lord feddeſt, and filledſt her breaſts,Veluti expoſititius tibi fui a Matrice. Vat. that ſhe might ſuckle mee. Did men but ſeriouſly conſider what kept and fed them in the womb, and at the breaſts, when neither they could ſhift for themſelves, nor their Parents do much for them, they would conclude hee would much more now by their holy prayers, honeſt endeavors, &c.

Thou art my God from my Mothers belly] This is a privilege proper to Children born within the Covenant, and they may claim it; they have God for their God from their nativity; and they may lay their reckoning ſo in all their addreſſes unto God.

Verſ. 11. Bee not farre from mee, for trouble is near] And ſo it is high time for thee to put forth an helping hand. Homimbus profanis mirabilis videtur hac ratio, to profane perſons, this ſeemeeh to bee a ſtrange reaſon, ſaith an Interpreter; but it is a very good one, as this Prophet knew, who therefore makes it his plea.

For there is none to help] Set in therefore, O Lord, and help, at a dead lift, poor mee, who am forſaken of all other hopes.

Verſ. 12. Many Bulls have compaſſed mee] Young Bulls, which noteth their luſtineſs and courage; Tauri bene ſaginati & petulci.

Strong Bulls of Baſhan] A farre Country beyond Jordan; famous for fat and fierce cattel. Hereby are meant Princes and Potentates, perſecutors of Chriſt and his people, againſt whom they run and ruſh with utmoſt might and malice, but not alwaies with deſired ſucceſſe. Of the wild Bull it is ſaid, that of all things hee cannot abide any red colour. Therefore the hunter for the nonce ſtanding before a tree, puts on a red garment; whom when the Bull ſeeth, he runneth hard at him, as hard as hee can drive; but the hunter ſlipping aſide, the Bulls hornes ſtick faſt in the tree; as when David ſlipped aſide, Sauls ſpear ſtuck faſt in the wall. In like manner ſaith a Divine, Chriſt ſtanding before the tree of his Croſſe, put on a red garment dipt and died in his own blood, as one that cometh with red garments from B[illegible: 1 letter]zra, Iſa. 63.1. Therefore the Devill and his agents, like wild Bulls of Baſhan ran at him: But hee ſaving himſelf, their hornes ſtick faſt in the Croſſe; as Abrahams Ram by his hornes ſtuck faſt in the briars.

Verſ. 13. They gaped upon mee with their mouths] As if they would have ſwallowed mee up at a bit, like ſo many Lycanthropi, or ſavage Canniballs.

As a ravening and a roaring Lyon] Rapiens & rugiens Le[illegible: 1 letter], licet non ſit mos Boum rapere; Bulls do not uſe to raven though they roar;Kimchi. but the malignities of all fierce and fell Creatures are to bee found in cruell perſecutors. Would any man take the Churches picture, ſaith Luther? then let him paint a ſilly poor Maid ſitting in a Wood or Wilderneſſe, compaſſed about with hungry Lions, Wolves, Bulls,Loc. cum de Perſec. Boares and Beares, and with all manner of cruell and hurtfull beaſts, and in the midſt of a great many furious men, or rather Monſters, aſſaulting her every moment and minute; for this is her condition in the World.

Verſ. 14. I am powred out like water] i.e. I am almoſt paſt all recovery, as water ſpilt upon the ground.

And all my bones are out of joynt] Or, diſparted, as on a rack, or by a ſtrappado. Who hath not heard how Lithgow the Scot was uſed at Maligo in Spain, Lithg. tra[illegible: 1 letter]. by the bloody Inquiſitours? (after that hee had paſſed thorough the greateſt part of the known World, and travelled thorough Forreſts, Wilderneſſes and Deſerts where hee met with theeves and murderers, Lions, Bulls, Bears, and Tigers, and eſcaped them) how they ſtarved him, wounded him, diſ-joynted him, in ten houres ſpace laid ſeventy ſeverall torments upon him, though they had nothing againſt him, but ſuſpition of Religion. And yet after this, God wonderfully delivered him; ſo that hee was brought on this bed wounded and broken to King James, whoſe letters of recommendation hee had for his ſafe travell through the World, and to whom hee made this relation to the face of Gundamour the Spaniſh Ambaſſadour. This was much, but yet little or nothing to Chriſts ſufferings, whence that paſſage in the Greek Letany, [non-Latin text not transcribed], &c. By thine unknown ſufferings, good Lord deliverus.

My heart is like wax, &c.] Fear and faintneſſe cauſeth an extreme ſweat (ſuch as was that of our Saviour in his agony, Luk. 22.44.) it diſableth alſo the Members from acting their parts, and ſofteneth the heart, Job 23.16.

Verſ. 15. My ſtrength is dried up like a potſheard] My ſpirits are utterly ſpent,Viror met[illegible: 2 letters]. Humidum radicale membra in [illegible: 1 word] conglutinans. Abon-Ezra▪ my naturall moiſture quite waſted and dryed up; ſo that I am even like a skin-bottle in the [illegible: 1 word], &c. For my ſtrength, ſome read my palar.

And my Tongue eleaveth to my jaws] That which [illegible: 1 letter]eedeth and facilitateth the motion of the tongue in ſpeech is exhauſted. Conſider here the greatneſſe of the divine diſpleaſure poured upon Chriſt our ſuerty: Words are too weak to utter it.

And thom haft brought mee into the duſt of death] Here is the utmoſt of our Saviours humiliation. Whilſt alive hee was a worm and no man; but now hee is lower; for a living dog is better than a dead Lion, ſaith Solomon. O humble Saviour, whither wilt thou deſcend? Oh that the ſame mind might bee in us, that was in Chriſt Jeſus, &c.

Verſ. 16. For dogs have compaſſed mee] That is, men of mean rank (oppoſed to Bulls and Lions, i. e. great ones and interpreted in the next words, the aſſemblie of the wicked, the rude rabble, and of rancorous diſpoſition, Job 30.1. Prov. 26.11. Mat. 7.6. Phil. 3.2. Pſal. 59.7.15. Anno Dom. 1556. at Weſſenſten in Germany, a Jew for theft was in this cruel manner to bee executed: Hee was hanged by the feet with his head downward, Melch. Ad. in vit. Jac. And. betwixt two doggs, which conſtantly ſnatcht, and bit at him.

They peirced my hands and my feet] fc. When they nailed Chriſt to the Croſſe, Mat. 27.35. Joh. 20.25. Where let mee ſimilate, ſaith a learned man, the Oratours gradation, Facinus vincire civens Romanum, &c. It was much for the Son of God to bee bound, more to bee beaten, moſt of all to bee ſlain; Quid dicam in crucem tolli? but what ſhall I ſay to this, that hee was crucified? that was the moſt vile and ignominious of all puniſhments; it was alſo a cruel and curſed kind of death: which yet hee refuſed not; and here wee have a clear teſtimony for his Croſs, which the Devill would fain wring from us by his agents, the Jews, with their Keri and Chetib. See Galatin. lib. 8. cap. 17. & lib. 1. c. 8. & Mercer. in Job 7.20.

Verſ. 17. I may tell all my bones] Now eſpecially, when ſtretcht out upon the Croſſe, Quando pendens extentus erat in lign[illegible: 1 letter], ſaith Auſtin. Derident maciem meam, ſaith Kimchi.

They look and ſtare upon mee] Aſpiciunt, id eſt, despiciunt, ut Cant. 1.6. ſaith Kimchi, they feed their eyes and paſſions with my miſery, as Luk. 23.35. This [non-Latin text not transcribed] is the Devils diſeaſe, and declareth a deviliſh diſpoſition, ſc. for a man to make himſelf merry in other mens miſerie.

Verſ. 18. They part my garments among them, and caſt lots] A very clear Teſtimony to us that our crucified God (as they ſcornfully term him) was the true Meſſiah, ſo long ſince fore-prophecied of, and accordingly accompliſhed, Luk. 23.34. Joh. 20.24. Such Texts as this wee ſhould make much of, as the beſt and iureſt evidences of our Chriſtian faith, 2 Pet. 1.19.

Verſ. 19. But bee net thou farre from mee, O Lord] Here hee reſumeth and reinforceth his former prayer, after a moſt patheticall deſcription of his ſo dolefull condition. Faith wadeth out of trouble (as the Moon doth out of a cloud) by hearty and affectionate prayer.

O my ſtrength] God is ſo to a Beleever; then eſpecially when hee feeleth himſelf weak as water.

Hafte thee to help mee] Who am now in an[illegible: 2 letters]igent, and am therefore bold, without limitation, to requeſt thee to haſte away to me.

Verſ. 20. Deliver my ſoul from the ſword] i. e. From deſperate and deadly danger, from the wicked which is thy ſword, Pſa. 17.13.

My darling from the power of the dog] Heb. Mine only one from the hand, &c. as Gen. 9.5. Sic eſt anima in corpore, ut in domo l[illegible: 2 letters]ea, nec habet ſ[illegible: 1 letter]cium, ſaith R. David here. The ſoul is alone in its cottage of clay, and hath no companion. That was a mad fellow who gave out that hee had two ſoules, one for God, and another for whomſoever would have it; If the dog, that is the Devill (as ſome interpret this Text) lay hands on this darling, it will bee found to bee all that a man hath, his alonely-ſoul, the loſſe whereof our Saviour ſheweth to bee both incomparable and irreparable, Mat. 16.26.

Verſ. 21. Save mee from the Lions mouth] 2 Tim. 4.17. David was oft ſnatcht out of deaths mouth, and ſo was Chriſt; for although hee had his life taken away upon the Croſs, yet was it (as Calvin here well obſerveth) more miraculouſly, and by greater power reſtored after death, than if hee had been delivered from the Croſs; and it is a greater miracle to raiſe the dead, than to heal the moſt dangerouſly ſick, and to ſtay the life when it is departing.

For thou haſt heard me from the Horns of the Ʋnicorns] See Heb. 5.7. It is ordinary with David to call his enemies, by the names of the fierceſt Creatures. This here mentioned, whether the Ʋnicorn, or Rhinoceros, or ſome other wild Beaſt (See Job 39.9, &c.) Cornua habet fortiera aliorum cornibus, Aſperrimath feram appella Plinius. ſaith Aben-Ezra: Et audivi qued de[illegible: 1 letter]ic[illegible: 1 letter]t ſeipſum ab alto monte ſuper cornie ejus, irrupto illo permanente.

Verſ. 22. I will declare thy Name, &c.] Here beginneth the ſecond part of this Pſalm, which is gratulatory, and declaratory of the fruit of Chriſts Paſſion and Reſurrection, who is not here aſhamed to call us Brethren; but doth communicate the Kingdom to us as coheirs with himſelf.

In the middeſt of the Congregation, &c.] viz. That I may not ſing alone, but in conſort with others, and be their praecentor.

Verſ. 23. Yee that fear the Lord praiſe him] viz. For your redemption by Chriſts Death and Reſurrection. Neither are any fit for ſuch a purpoſe but ſuch as fear the Lord. Excellent words become not a fools mouth, ſaith Solomon: Chriſt would not ſuffer the Devil to confeſs him. To be praiſed by a praiſeleſs perſon, is no praiſe, ſaith Seneca.

All yee the ſeed of Jacob] i. e. Illi qui diligunt eum.

All yee the ſeed of Iſrael] Qui timent, ſed adhuc non diligunt, ſaith R. David: but I like not his diſtinction; for none do truly fear God, but thoſe that love him, Hoſ. 3.5.

Verſ. 24. For he hath not deſpiſed nor abhorred the affliction] Vel responſionem, id eſt orationem qua eſt reſponſio linguae, Prov. 16.1.R. David. With men a poor mans tale cannot be heard; and the anſwer given to ſuch cuts off half the Petition, as the Eccho doth the voyce; but here it is otherwiſe. I know thy poverty, ſaith Chriſt to one of the Seven Churches: but (that is nothing) thou art rich. God thinks not the worſe of his Suppliants for their meaneneſs, but the better rather.

Verſ. 25. My praiſe ſhall be of thee in the great Congregation] where it may bee moſt publick and exemplary. They that neglect publick ſervice for private, do but read their own Inditement, pray their own puniſhment.

I will pay my vows, &c.] My Peace-offerings vowed in my diſtreſs; theſe are heavily payed by moſt people, according to that Italian Proverb, The danger once eſcaped, the Saint is defrauded. See Davids care, Pſal. 116. and elſewhere.

Verſ. 26. The m[illegible: 2 letters]k ſhall eat and be ſatisfied] They ſhall be well filled at my Peace-offering Feaſt, ſaith David; at my holy Supper, ſaith Chriſt: and in meſhall have the full fruition of all good things; as at a feaſt of fat things full of Marrow, of Wines refined on the lees, Iſa. 25. Nec copiam hujus ſaeculi concupiſcent nec timebunt inopiam, ſaith Auſtin: here they ſhall neither covet the wealth of this World, nor fear the want of it.

They ſhall praiſe the Lord] viz. At the Euchariſt, and after.

Your heart ſhall live for ever] Apoſtrophe ad manſuetos Emphatica. You meck of the earth, and ſeekers of the Lord, who have eaten of Chriſts fleſh that was given for the life of the World, Joh. 6.51. Your heart ſhall live for ever: And if ſo, then in death it ſelf. As Aristotle giveth the reaſon of the Swans ſinging a little before his death, becauſe generous bloud goeth then to the heart, making it cheerful, and that thence cometh the melody.

Verſ. 27. All the ends of the World ſhall remember] Shall turn ſhort again upon themſelves, as thoſe Solomon prayed for, 1 King. 8.47. and the Prodigal, Luke 15.17.

And turn to the Lord] From their dead Idols, as 1 Theſſ. 1.9.

And all the Kindreds of the Nations, &c.] Chriſt, when he is lifted up, ſhall draw all men to him, Joh. 11. the heavenly Eagles from all parts ſhall fly to this dead, but all-quickning carcaſs, and ſhall feed thereupon.

Verſ. 28. For the Kingdom is the Lords] The Spiritual Kingdom over the Church, and the univerſal Kingdom over all the World belongeth unto Chriſt,Diod. the eternal God.

Verſ. 29. All they that be fat upon earth] i. e. Rich and proſperous, wealthy and well-liking, theſe ſhall feed on Chriſt, and be furthered thereby in his ſervice; ſo ſhall alſo the poorer ſort called here,

They that go down to the duſt, and that cannot keep alive, &c.] That is, that are low kept, and half dead, through hunger and miſery.

Verſ. 30. A Seed ſhall ſerve him] And be ſaved by him, a remnant reſerved for royal uſe, a choſen generation, Rom. 9.20. Iſa. 53.10.

Verſ. 31. Declare his righteouſneſs] i.e. his Mercy and Goodneſs, they ſhall propagate his praiſe to all poſterity.

That he hath done] Or performed, viz. the Salvation promiſed by Chriſt.

"My God, my God, why hast thou forsaken me?" This was the startling cry of Golgotha: Eloi, Eloi, lama sabacthani. The Jews mocked, but the angels adored when Jesus cried this exceeding bitter cry. Nailed to the tree we behold our great Redeemer in extremities, and what see we? Having ears to hear let us hear, and having eyes to see let us see! Let us gaze with holy wonder, and mark the flashes of light amid the awful darkness of that midday-midnight. First, our Lord's faith beams forth and deserves our reverent imitation; he keeps his hold upon his God with both hands and cries twice, "My God, my God!" The spirit of adoption was strong within the suffering Son of Man, and he felt no doubt about his interest in his God. Oh that we could imitate this cleaving to an afflicting God! Nor does the sufferer distrust the power of God to sustain him, for the title used —"El" —signifies strength, and is the name of the Mighty God. He knows the Lord to be the all-sufficient support and succour of his spirit, and therefore appeals to him in the agony of grief, but not in the misery of doubt. He would fain know why he is left, he raises that question and repeats it, but neither the power nor the faithfulness of God does he mistrust. What an enquiry is this before us! "Why hast thou forsaken me?" We must lay the emphasis on every word of this saddest of all utterances. "Why?" what is the great cause of such a strange fact as for God to leave his own Son at such a time and in such a plight? There was no cause in him, why then was he deserted? "Hast:" it is done, and the Saviour is feeling its dread effect as he asks the question; it is surely true, but how mysterious! It was no threatening of forsaking which made the great Surety cry aloud, he endured that forsaking in very deed. "Thou:" I can understand why traitorous Judas and timid Peter should be gone, but thou, my God, my faithful friend, how canst thou leave me? This is worst of all, yea, worse than all put together. Hell itself has for its fiercest flame the separation of the soul from God. "Forsaken:" if thou hadst chastened I might bear it, for thy face would shine; but to forsake me utterly, ah! why is this? "Me:" thine innocent, obedient, suffering Son, why leavest thou me to perish? A sight of self seen by penitence, and of Jesus on the cross seen by faith will best expound this question. Jesus is forsaken because our sins had separated between us and our God. "Why art thou so far from helping me, and from the words of my roaring?" The Man of Sorrows had prayed until his speech failed him, and he could only utter moanings and groanings as men do in severe sicknesses, like the roarings of a wounded animal. To what extremity of grief was our Master driven? What strong crying and tears were those which made him too hoarse for speech! What must have been his anguish to find his own beloved and trusted Father standing afar off, and neither granting help nor apparently hearing prayer! This was good cause to make him "roar." Yet there was reason for all this which those who rest in Jesus as their Substitute well know.

"O my God, I cry in the daytime, but thou hearest not." For our prayers to appear to be unheard is no new trial, Jesus felt it before us, and it is observable that he still held fast his believing hold on God, and cried still, "My God." On the other hand his faith did not render him less importunate, for amid the hurry and horror of that dismal day he ceased not his cry, even as in Gethsemane he had agonized all through the gloomy night. Our Lord continued to pray even though no comfortable answer came, and in this he set us an example of obedience to his own words, "men ought always to pray, and not to faint." No daylight is too glaring, and no midnight too dark to pray in; and no delay or apparent denial, however grievous, should tempt us to forbear from importunate pleading.

"But thou art holy, O thou that inhabitest the praises of Israel." However ill things may look, there is no ill in thee, O God! We are very apt to think and speak hardly of God when we are under his afflicting hand, but not so the obedient Son. He knows too well his Father's goodness to let outward circumstances libel his character. There in no unrighteousness with the God of Jacob, he deserves no censure; let him do what he will, he is to be praised, and to reign enthroned amid the songs of his chosen people. If prayer be unanswered it is not because God is unfaithful, but for some other good and weighty reason. If we cannot perceive any ground for the delay, we must leave the riddle unsolved, but we must not fly in God's face in order to invent an answer. While the holiness of God is in the highest degree acknowledged and adored, the afflicted speaker in this verse seems to marvel how the holy God could forsake him, and be silent to his cries. The argument is, thou art holy, Oh! why is it that thou dost disregard thy holy One in his hour of sharpest anguish? We may not question the holiness of God, but we may argue from it, and use it as a plea in our petitions.

"Our fathers trusted in thee: they trusted, and thou didst deliver them." This is the rule of life with all the chosen family. Three times over is it mentioned, they trusted, and trusted, and trusted, and never left off trusting, for it was their very life; and they fared well too, for thou didst deliver them. Out of all their straits, difficulties, and miseries faith brought them by calling their God to the rescue; but in the case of our Lord it appeared as if faith would bring no assistance from heaven, he alone of all the trusting ones was to remain without deliverance. The experience of other saints may be a great consolation to us when in deep waters if faith can be sure that their deliverance will be ours; but when we feel ourselves sinking, it is poor comfort to know that others are swimming. Our Lord here pleads the past dealings of God with his people as a reason why he should not be left alone; here again he is an example to us in the skilful use of the weapon of all prayer. The use of the plural pronoun "our" shows how one with his people Jesus was even on the cross. We say, "Our Father which art in heaven," and he calls those "our fathers" through whom we came into the world, although he was without father as to the flesh.

"They cried unto thee, and were delivered: they trusted in thee, and were not confounded." As if he had said, "How is it that I am now left without succour in my overwhelming griefs, while all others have been helped? We may remind the Lord of his former lovingkindnesses to his people, and beseech him to be still the same. This is true wrestling; let us learn the art. Observe, that ancient saints cried and trusted, and that in trouble we must do the same; and the invariable result was that they were not ashamed of their hope, for deliverance came in due time; this same happy portion shall be ours. The prayer of faith can do the deed when nothing else can. Let us wonder when we see Jesus using the same pleas as ourselves, and immersed in griefs far deeper than our own.

"But I am a worm, and no man." This verse is a miracle in language. How could the Lord of glory be brought to such abasement as to be not only lower than the angels, but even lower than men. What a contrast between "I AM" and "I am a worm"! yet such a double nature was found in the person of our Lord Jesus when bleeding upon the tree. He felt himself to be comparable to a helpless, powerless, down-trodden worm, passive while crushed, and unnoticed and despised by those who trod upon him. He selects the weakest of creatures, which is all flesh; and becomes, when trodden upon, writhing, quivering flesh, utterly devoid of any might except strength to suffer. This was a true likeness of himself when his body and soul had become a mass of misery —the very essence of agony —in the dying pangs of crucifixion. Man by nature is but a worm; but our Lord puts himself even beneath man, on account of the scorn that was heaped upon him and the weakness which he felt, and therefore he adds, "and no man." The privileges and blessings which belonged to the fathers he could not obtain while deserted by God, and common acts of humanity were not allowed him, for he was rejected of men; he was outlawed from the society of earth, and shut out from the smile of heaven. How utterly did the Saviour empty himself of all glory, and become of no reputation for our sakes! "A reproach of men" —their common butt and jest; a byword and a proverb unto them: the sport of the rabble, and the scorn of the rulers. Oh the caustic power of reproach, to those who endure it with patience, yet smart under it most painfully! "And despised of the people." The vox populi was against him. The very people who would once have crowned him then contemned him, and they who were benefited by his cures sneered at him in his woes. Sin is worthy of all reproach and contempt, and for this reason Jesus, the Sinbearer, was given up to be thus unworthily and shamefully entreated.

"All they that see me laugh me to scorn." Read the evangelistic narrative of the ridicule endured by the Crucified One, and then consider, in the light of this expression, how it grieved him. The iron entered into his soul. Mockery has for its distinctive description "cruel mockings;" those endured by our Lord were of the most cruel kind. The scornful ridicule of our Lord was universal; all sorts of men were unanimous in the derisive laughter, and vied with each other in insulting him. Priests and people, Jews and Gentiles, soldiers and civilians, all united in the general scoff, and that at the time when he was prostrate in weakness and ready to die. Which shall we wonder at the most, the cruelty of man or the love of the bleeding Saviour? How can we ever complain of ridicule after this? "They shoot out the lip, they shake the head." These were gestures of contempt. Pouting, grinning, shaking of the head, thrusting out of the tongue, and other modes of derision were endured by our patient Lord; men made faces at him before whom angels vail their faces and adore. The basest signs of disgrace which disdain could devise were maliciously cast at him. They punned upon his prayers, they made matter for laughter of his sufferings, and set him utterly at nought. Herbert sings of our Lord as saying, —

"Shame tears my soul, my body many a wound;

Sharp nails pierce this, but sharper that confound;

Reproaches which are free, while I am bound.

Was ever grief like mine?"

"Saying, He trusted on the Lord that he would deliver him: let him deliver him, seeing he delighted in him." Here the taunt is cruelly aimed at the sufferer's faith in God, which is the tenderest point in a good man's soul, the very apple of his eye. They must have learned the diabolical art from Satan himself, for they made rare proficiency in it. According to Matthew 27:39-44, there were five forms of taunt hurled at the Lord Jesus; this special piece of mockery is probably mentioned in this psalm because it is the most bitter of the whole; it has a biting, sarcastic irony in it, which gives it a peculiar venom; it must have stung the Man of Sorrows to the quick. When we are tormented in the same manner, let us remember him who endured such contradiction of sinners against himself, and we shall be comforted. On reading these verses one is ready, with Trapp, to ask, Is this a prophecy or a history? for the description is so accurate. We must not lose sight of the truth which was unwittingly uttered by the Jewish scoffers. They themselves are witnesses that Jesus of Nazareth trusted in God: why then was he permitted to perish? Jehovah had aforetime delivered those who rolled their burdens upon him: why was this man deserted? Oh that they had understood the answer! Note further, that their ironical jest, "seeing he delighted in him," was true. The Lord did delight in his dear Son, and when he was found in fashion as a man, and became obedient unto death, he still was well pleased with him. Strange mixture! Jehovah delights in him, and yet bruises him; is well pleased, and yet slays him.

"But thou art he that took me out of the womb." Kindly providence attends with the surgery of tenderness at every human birth; but the Son of Man, who was marvelously begotten of the Holy Ghost, was in an especial manner watched over by the Lord when brought forth by Mary. The destitute state of Joseph and Mary, far away from friends and home, led them to see the cherishing hand of God in the safe delivery of the mother, and the happy birth of the child; that Child now fighting the great battle of his life, uses the mercy of his nativity as an argument with God. Faith finds weapons everywhere. He who wills to believe shall never lack reasons for believing. "Thou didst make me hope when I was upon my mother's breasts." Was our Lord so early a believer? Was he one of those babes and sucklings out of whose mouths strength is ordained? So it would seem; and if so, what a plea for help! Early piety gives peculiar comfort in our after trials, for surely he who loved us when we were children is too faithful to cast us off in our riper years. Some give the text the sense of "gave me cause to trust, by keeping me safely," and assuredly there was a special providence which preserved our Lord's infant days from the fury of Herod, the dangers of travelling, and the ills of poverty.

"I was cast upon thee from the womb." Into the Almighty arms he was first received, as into those of a loving parent. This is a sweet thought. God begins his care over us from the earliest hour. We are dandled upon the knee of mercy, and cherished in the lap of goodness; our cradle is canopied by divine love, and our first totterings are guided by his care. "Thou art my God from my mother's belly." The psalm begins with "My God, my God," and here, not only is the claim repeated, but its early date is urged. Oh noble perseverance of faith, thus to continue pleading with holy ingenuity of argument! Our birth was our weakest and most perilous period of existence; if we were then secured by Omnipotent tenderness, surely we have no cause to suspect that divine goodness will fail us now. He who was our God when we left our mother, will be with us till we return to mother earth, and will keep us from perishing in the belly of hell.

The crucified Son of David continues to pour out his complaint and prayer. We need much grace that while reading we may have fellowship with his sufferings. May the blessed Spirit conduct us into a most clear and affecting sight of our Redeemer's woes.

"Be not far from me." This is the petition for which he has been using such varied and powerful pleas. His great woe was that God had forsaken him, his great prayer is that he would be near him. A lively sense of the divine presence is a mighty stay to the heart in times of distress. "For trouble is near; for there is none to help." There are two "fors," as though faith gave a double knock at mercy's gate; that is a powerful prayer which is full of holy reasons and thoughtful arguments. The nearness of trouble is a weighty motive for divine help; this moves our heavenly Father's heart, and brings down his helping hand. It is his glory to be our very present help in trouble. Our Substitute had trouble in his inmost heart, for he said, "the waters have come in, even unto my soul;" well might he cry, "be not far from me." The absence of all other helpers is another telling plea. In our Lord's case none either could or would help him, it was needful that he should tread the winepress alone; yet was it a sore aggravation to find that all his disciples had forsaken him, and lover and friend were put far from him. There is an awfulness about absolute friendlessness which is crushing to the human mind, for man was not made to be alone, and is like a dismembered limb when he has to endure heart-loneliness.

"Many bulls have compassed me: strong bulls of Bashan have beset me round." The mighty ones in the crowd are here marked by the tearful eye of their victim. The priests, elders, scribes, Pharisees, rulers, and captains bellowed round the cross like wild cattle, fed in the fat and solitary pastures of Bashan, full of strength and fury; they stamped and foamed around the innocent One, and longed to gore him to death with their cruelties. Conceive of the Lord Jesus as a helpless, unarmed, naked man, cast into the midst of a herd of infuriated wild bulls. They were brutal as bulls, many, and strong, and the Rejected One was all alone, and bound naked to the tree. His position throws great force into the earnest entreaty, "Be not far from me."

"They gaped upon me with their mouths, as a ravening and a roaring lion." Like hungry cannibals they opened their blasphemous mouths as if they were about to swallow the man whom they abhorred. They could not vomit forth their anger fast enough through the ordinary aperture of their mouths, and therefore set the doors of their lips wide open like those who gape. Like roaring lions they howled out their fury, and longed to tear the Saviour in pieces, as wild beasts raven over their prey. Our Lord's faith must have passed through a most severe conflict while he found himself abandoned to the tender mercies of the wicked, but he came off victorious by prayer; the very dangers to which he was exposed being used to add prevalence to his entreaties.

Turning from his enemies, our Lord describes his own personal condition in language which should bring the tears into every loving eye. "I am poured out like water." He was utterly spent, like water poured upon the earth; his heart failed him, and had no more firmness in it than running water, and his whole being was made a sacrifice, like a libation poured out before the Lord. He had long been a fountain of tears; in Gethsemane his heart welled over in sweat, and on the cross he gushed forth with blood; he poured out his strength and spirit, so that he was reduced to the most feeble and exhausted state. "All my bones are out of joint," as if distended upon a rack. Is it not most probable that the fastenings of the hands and feet, and the jar occasioned by fixing the cross in the earth, may have dislocated the bones of the Crucified One? If this is not intended, we must refer the expression to that extreme weakness which would occasion relaxation of the muscles and a general sense of parting asunder throughout the whole system. "My heart is like wax; it is melted in the midst of my bowels." Excessive debility and intense pain made his inmost life to feel like wax melted in the heat. The Greek liturgy uses the expression, "thine unknown sufferings," and well it may. The fire of Almighty wrath would have consumed our souls for ever in hell; it was no light work to bear as a substitute the heat of an anger so justly terrible. Dr. Gill wisely observes, "if the heart of Christ, the Lion of the tribe of Judah, melted at it, what heart can endure, or hands be strong, when God deals with them in his wrath?"

"My strength is dried up like a potsherd." Most complete debility is here portrayed; Jesus likens himself to a broken piece of earthenware, or an earthen pot, baked in the fire till the last particle of moisture is driven out of the clay. No doubt a high degree of feverish burning afflicted the body of our Lord. All his strength was dried up in the tremendous flames of avenging justice, even as the paschal lamb was roasted in the fire. "My tongue cleaveth to my jaws;" thirst and fever fastened his tongue to his jaws. Dryness and a horrible clamminess tormented his mouth, so that he could scarcely speak. "Thou hast brought me into the dust of death;" so tormented in every single part as to feel dissolved into separate atoms, and each atom full of misery; the full price of our redemption was paid, and no part of the Surety's body or soul escaped its share of agony. The words may set forth Jesus as having wrestled with Death until he rolled into the dust with his antagonist. Behold the humiliation of the Son of God! The Lord of Glory stoops to the dust of death. Amid the mouldering relics of mortality Jesus condescends to lodge!

Bishop Mant's version of the two preceding verses is forcible and accurate: —

"Pour'd forth like water is my frame;

My bones asunder start;

As wax that feels the searching flame,

Within me melts my heart.

My wither'd sinews shrink unstrung

Like potsherd dried and dead:

Cleaves to my jaws my burning tongue

The dust of death my bed."

We are to understand every item of this sad description as being urged by the Lord Jesus as a plea for divine help; and this will give us a high idea of his perseverance in prayer. "For dogs have compassed me." Here he marks the more ignoble crowd, who, while less strong than their brutal leaders, were not less ferocious, for there they were howling and barking like unclean and hungry dogs. Hunters frequently surround their game with a circle, and gradually encompass them with an ever-narrowing ring of dogs and men. Such a picture is before us. In the centre stands, not a panting stag, but a bleeding, fainting man, and around him are the enraged and unpitying wretches who have hounded him to his doom. Here we have the "hind of the morning" of whom the psalm so plaintively sings, hunted by bloodhounds, all thirsting to devour him. The assembly of the wicked have inclosed me: thus the Jewish people were unchurched, and that which called itself an assembly of the righteous is justly for its sins marked upon the forehead as an assembly of the wicked. This is not the only occasion when professed churches of God have become synagogues of Satan, and have persecuted the Holy One and the Just. They pierced my hands and my feet. This can by no means refer to David, or to any one but Jesus of Nazareth, the once crucified but now exalted Son of God. Pause, dear reader, and view the wounds of thy Redeemer.

So emaciated was Jesus by his fastings and sufferings that he says, "I may tell all my bones." He could count and recount them. The posture of the body on the cross, Bishop Horne thinks, would so distend the flesh and skin as to make the bones visible, so that they might be numbered. The zeal of his Father's house had eaten him up; like a good soldier he had endured hardness. Oh that we cared less for the body's enjoyment and ease and more for our Father's business! It were better to count the bones of an emaciated body than to bring leanness into our souls. "They look and stare upon me." Unholy eyes gazed insultingly upon the Saviours's nakedness, and shocked the sacred delicacy of his holy soul. The sight of the agonizing body ought to have ensured sympathy from the throng, but it only increased their savage mirth, as they gloated their cruel eyes upon his miseries. Let us blush for human nature, and mourn in sympathy with our Redeemer's shame. The first Adam made us all naked, and therefore the second Adam became naked that he might clothe our naked souls.

"They part my garments among them, and cast lots upon my vesture." The garments of the executed were the perquisites of the executioners in most cases, but it was not often that they cast lots at the division of the spoil; this incident shows how clearly David in vision saw the day of Christ, and how surely the Man of Nazareth is he of whom the prophets spake: "these things, therefore, the soldiers did." He who gave his blood to cleanse us gave his garments to clothe us. As Ness says, "this precious Lamb of God gave up his golden fleece for us." How every incident of Jesus' griefs is here stored up in the treasury of inspiration, and embalmed in the amber of sacred song; we must learn hence to be very mindful of all that concerns our Beloved, and to think much more of everything which has a connection with him. It may be noted that the habit of gambling is of all others the most hardening, for men could practise it even at the cross-foot while besprinkled with the blood of the Crucified. No Christian will endure the rattle of the dice when he thinks of this.

"But be thou not far from me, O Lord." Invincible faith returns to the charge, and uses the same means, viz., importunate prayer. He repeats the petition so piteously offered before. He wants nothing but his God, even in his lowest state. He does not ask for the most comfortable or nearest presence of God, he will be content if he is not far from him; humble requests speed at the throne. "O my strength, haste thee to help me." Hard cases need timely aid: when necessity justifies it we may be urgent with God as to time, and cry, "make haste;" but we must not do this out of willfulness. Mark how in the last degree of personal weakness he calls the Lord "my strength;" after this fashion the believer can sing, "when I am weak, then am I strong."

"Deliver my soul from the sword." By the sword is probably meant entire destruction, which as a man he dreaded; or perhaps he sought deliverance from the enemies around him, who were like a sharp and deadly sword to him. The Lord had said, "Awake, O sword," and now from the terror of that sword the Shepherd would fain be delivered as soon as justice should see fit. "My darling from the power of the dog." Meaning his soul, his life, which is most dear to every man. The original is, "my only one," and therefore is our soul dear, because it is our only soul. Would that all men made their souls their darlings, but many treat them as if they were not worth so much as the mire of the streets. The dog may mean Satan, that infernal Cerberus, that cursed and cursing cur; or else the whole company of Christ's foes, who though many in number were as unanimous as if there were but one, and with one consent sought to rend him in pieces. If Jesus cried for help against the dog of hell, much more may we. Cave canem, beware of the dog, for his power is great, and only God can deliver us from him. When he fawns upon us, we must not put ourselves in his power; and when he howls at us, we may remember that God holds him with a chain.

"Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns." Having experienced deliverance in the past from great enemies, who were strong as the unicorns, the Redeemer utters his last cry for rescue from death, which is fierce and mighty as the lion. This prayer was heard, and the gloom of the cross departed. Thus faith, though sorely beaten, and even cast beneath the feet of her enemy, ultimately wins the victory. It was so in our Head, it shall be so in all the members. We have overcome the unicorn, we shall conquer the lion, and from both lion and unicorn we shall take the crown.

The transition is very marked; from a horrible tempest all is changed into calm. The darkness of Calvary at length passed away from the face of nature, and from the soul of the Redeemer, and beholding the light of his triumph and its future results the Saviour smiled. We have followed him through the gloom, let us attend him in the returning light. It will be well still to regard the words as a part of our Lord's soliloquy upon the cross, uttered in his mind during the last few moments before his death.

"I will declare thy name unto my brethren." The delights of Jesus are always with his church, and hence his thoughts, after much distraction, return at the first moment of relief to their usual channel; he forms fresh designs for the benefit of his beloved ones. He is not ashamed to call them brethren, "Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee." Among his first resurrection words were these, "Go to my brethren." In the verse before us, Jesus anticipates happiness in having communication with his people; he purposes to be their teacher and minister, and fixes his mind upon the subject of his discourse. The name, i.e., the character and conduct of God are by Jesus Christ's gospel proclaimed to all the holy brotherhood; they behold the fulness of the Godhead dwelling bodily in him, and rejoice greatly to see all the infinite perfections manifested in one who is bone of their bone and flesh of their flesh. What a precious subject is the name of our God! It is the only one worthy of the only Begotten, whose meat and drink it was to do the Father's will. We may learn from this resolution of our Lord, that one of the most excellent methods of showing our thankfulness for deliverances is to tell to our brethren what the Lord has done for us. We mention our sorrows readily enough; why are we so slow in declaring our deliverances? "In the midst of the congregation will I praise thee." Not in a little household gathering merely does our Lord resolve to proclaim his Father's love, but in the great assemblies of his saints, and in the general assembly and church of the first-born. This the Lord Jesus is always doing by his representatives, who are the heralds of salvation, and labour to praise God. In the great universal church Jesus is the One authoritative teacher, and all others, so far as they are worthy to be called teachers, are nothing but echoes of his voice. Jesus, in this second sentence, reveals his object in declaring the divine name, it is that God may be praised; the church continually magnifies Jehovah for manifesting himself in the person of Jesus, and Jesus himself leads the song, and is both precentor and preacher in his church. Delightful are the seasons when Jesus communes with our hearts concerning divine truth; joyful praise is the sure result.

"Ye that fear the Lord praise him." The reader must imagine the Saviour as addressing the congregation of the saints. He exhorts the faithful to unite with him in thanksgiving. The description of "fearing the Lord" is very frequent and very instructive; it is the beginning of wisdom, and is an essential sign of grace. "I am a Hebrew and I fear God" was Jonah's confession of faith. Humble awe of God is so necessary a preparation for praising him that none are fit to sing to his honour but such as reverence his word; but this fear is consistent with the highest joy, and is not to be confounded with legal bondage, which is a fear which perfect love casteth out. Holy fear should always keep the key of the singing pew. Where Jesus leads the tune none but holy lips may dare to sing. "All ye the seed of Jacob glorify him." The genius of the gospel is praise. Jew and Gentile saved by sovereign grace should be eager in the blessed work of magnifying the God of our salvation. All saints should unite in the song; no tongue may be silent, no heart may be cold. Christ calls us to glorify God, and can we refuse? "And fear him, all ye the seed of Israel." The spiritual Israel all do this, and we hope the day will come when Israel after the flesh will be brought to the same mind. The more we praise God the more reverently shall we fear him, and the deeper our reverence the sweeter our songs. So much does Jesus value praise that we have it here under his dying hand and seal that all the saints must glorify the Lord.

"For he hath not despised nor abhorred the affliction of the afflicted." Here is good matter and motive for praise. The experience of our covenant Head and Representative should encourage all of us to bless the God of grace. Never was man so afflicted as our Saviour in body and soul from friends and foes, by heaven and hell, in life and death; he was the foremost in the ranks of the afflicted, but all those afflictions were sent in love, and not because his Father despised and abhorred him. 'Tis true that justice demanded that Christ should bear the burden which as a substitute he undertook to carry, but Jehovah always loved him, and in love laid that load upon him with a view to his ultimate glory and to the accomplishment of the dearest wish of his heart. Under all his woes our Lord was honourable in the Father's sight, the matchless jewel of Jehovah's heart. "Neither hath he hid his face from him." That is to say, the hiding was but temporary, and was soon removed; it was not final and eternal. "But when he cried unto him, he heard." Jesus was heard in that he feared. He cried in extremis and de profundis, and was speedily answered; he therefore bids his people join him in singing a Gloria in excelsis.

Every child of God should seek refreshment for his faith in this testimony of the Man of Sorrows. What Jesus here witnesses is as true to-day as when it was first written. It shall never be said that any man's affliction or poverty prevented his being an accepted suppliant at Jehovah's throne of grace. The meanest applicant is welcome at mercy's door: —

"None that approach his throne shall find

A God unfaithful or unkind."

"My praise shall be of thee in the great congregation." The one subject of our Master's song is the Lord alone. The Lord and the Lord only is the theme which the believer handleth when he gives himself to imitate Jesus in praise. The word in the original is "from thee," —true praise is of celestial origin. The rarest harmonies of music are nothing unless they are sincerely consecrated to God by hearts sanctified by the Spirit. The clerk says, "Let us sing to the praise and glory of God;" but the choir often sing to the praise and glory of themselves. Oh when shall our service of song be a pure offering? Observe in this verse how Jesus loves the public praises of the saints, and thinks with pleasure of the great congregation. It would be wicked on our part to despise the twos and threes; but, on the other hand, let not the little companies snarl at the greater assemblies as though they were necessarily less pure and less approved, for Jesus loves the praise of the great congregation. "I will pay my vows before them that fear him." Jesus dedicates himself anew to the carrying out of the divine purpose in fulfilment of his vows made in anguish. Did our Lord when he ascended to the skies proclaim amid the redeemed in glory the goodness of Jehovah? And was that the vow here meant? Undoubtedly the publication of the gospel is the constant fulfilment of covenant engagements made by our Surety in the councils of eternity. Messiah vowed to build up a spiritual temple for the Lord, and he will surely keep his word.

"The meek shall eat and be satisfied." Mark how the dying Lover of our souls solaces himself with the result of his death. The spiritually poor find a feast in Jesus, they feed upon him to the satisfaction of their hearts, they were famished until he gave himself for them, but now they are filled with royal dainties. The thought of the joy of his people gave comfort to our expiring Lord. Note the characters who partake of the benefit of his passion; "the meek," the humble and lowly. Lord, make us so. Note also the certainty that gospel provisions shall not be wasted, "they shall eat;" and the sure result of such eating, "and be satisfied." "They shall praise the Lord that seek him." For a while they may keep a fast, but their thanksgiving days must and shall come. "Your heart shall live for ever." Your spirits shall not fail through trial, you shall not die of grief, immortal joys shall be your portion. Thus Jesus speaks even from the cross to the troubled seeker. If his dying words are so assuring, what consolation may we not find in the truth that he ever liveth to make intercession for us! They who eat at Jesus' table receive the fulfilment of the promise, "Whosoever eateth of this bread shall live for ever."

In reading this verse one is struck with the Messiah's missionary spirit. It is evidently his grand consolation that Jehovah will be known throughout all places of his dominion. "All the ends of the world shall remember and turn unto the Lord." Out from the inner circle of the present church the blessing is to spread in growing power until the remotest parts of the earth shall be ashamed of their idols, mindful of the true God, penitent for their offences, and unanimously earnest for reconciliation with Jehovah. Then shall false worship cease, "and all the kindreds of the nations shall worship before thee," O thou only living and true God. This hope which was the reward of Jesus is a stimulus to those who fight his battles.

It is well to mark the order of conversion as here set forth; they shall "remember" —this is reflection, like the prodigal who came unto himself; "and turn unto Jehovah" —this is repentance, like Manasseh who left his idols and "worship" —this is holy service, as Paul adored the Christ whom once he abhorred.

"For the kingdom is the Lord's." As an obedient Son the dying Redeemer rejoiced to know that his Father's interests would prosper through his pains. "The Lord reigneth" was his song as it is ours. He who by his own power reigns supreme in the domains of creation and providence, has set up a kingdom of grace, and by the conquering power of the cross that kingdom will grow until all people shall own its sway and proclaim that "he is the governor among the nations." Amid the tumults and disasters of the present the Lord reigneth; but in the halcyon days of peace the rich fruit of his dominion will be apparent to every eye. Great Shepherd, let thy glorious kingdom come.

"All they that be fat upon earth," the rich and great are not shut out. Grace now finds the most of its jewels among the poor, but in the latter days the mighty of the earth "shall eat," shall taste of redeeming grace and dying love, and shall "worship" with all their hearts the God who deals so bountifully with us in Christ Jesus. Those who are spiritually fat with inward prosperity shall be filled with the marrow of communion, and shall worship the Lord with peculiar fervour. In the covenant of grace Jesus has provided good cheer for our high estate, and he has taken equal care to console us in our humiliation, for the next sentence is, "all they that go down to the dust shall bow before him." There is relief and comfort in bowing before God when our case is at its worst; even amid the dust of death prayer kindles the lamp of hope.

While all who come to God by Jesus Christ are thus blessed, whether they be rich or poor, none of those who despise him may hope for a blessing. "None can keep alive his own soul." This is the stern counterpart of the gospel message of "look and live." There is no salvation out of Christ. We must hold life, and have life as Christ's gift, or we shall die eternally. This is very solid evangelical doctrine, and should be proclaimed in every corner of the earth, that like a great hammer it may break in pieces all self-confidence.

"A seed shall serve him." Posterity shall perpetuate the worship of the Most High. The kingdom of truth on earth shall never fail. As one generation is called to its rest, another will arise in its stead. We need have no fear for the true apostolic succession; that is safe enough. "It shall be accounted to the Lord for a generation." He will reckon the ages by the succession of the saints, and set his accounts according to the families of the faithful. Generations of sinners come not into the genealogy of the skies. God's family register is not for strangers, but for the children only.

"They shall come." Sovereign grace shall bring out from among men the bloodbought ones. Nothing shall thwart the divine purpose. The chosen shall come to life, to faith, to pardon, to heaven. In this the dying Saviour finds a sacred satisfaction. Toiling servant of God, be glad at the thought that the eternal purpose of God shall suffer neither let nor hindrance. "And shall declare his righteousness unto a people that shall be born." None of the people who shall be brought to God by the irresistible attractions of the cross shall be dumb, they shall be able to tell forth the righteousness of the Lord, so that future generations shall know the truth. Fathers shall teach their sons, who shall hand it down to their children; the burden of the story always being "that he hath done this," or, that "It is finished." Salvation's glorious work is done, there is peace on earth, and glory in the highest. "It is finished," these were the expiring words of the Lord Jesus, as they are the last words of this Psalm. May we by living faith be enabled to see our salvation finished by the death of Jesus!

Title. —Aijeleth Shahar. The title of the twenty-second Psalm is Aijeleth Shahar —the morning hart. The whole Psalm refers to Christ, containing much that cannot be applied to another: parting his garments, casting lots for his vesture, etc. He is described as a kindly, meek and beautiful hart, started by the huntsman at the dawn of the day. Herod began hunting him down as soon as he appeared. Poverty, the hatred of men, and the temptation of Satan, joined in the pursuit. There always was some "dog," or "bull," or "unicorn," ready to attack him. After his first sermon the huntsmen gathered about him, but he was too fleet of foot, and escaped. The church had long seen the Messiah "like a roe, or a young hart, upon the mountains," had "heard the voice of her Beloved," and had cried out, "Behold, he cometh, leaping upon the mountains, skipping upon the hills;" sometimes he was even seen, with the dawn of the day, in the neighbourhood of the temple, and beside the enclosures of the vineyards. The church requested to see him "on the mountains of Bether," and upon "the mountains of spices." The former probably signifying the place of his sufferings, and the latter the sublime acclivities of light, glory, and honour, where the "hart" shall be hunted no more. But in the afternoon, the huntsmen who had been following the "young roe" from early day-break, had succeeded in driving him to the mountains of Bether. Christ found Calvary a craggy, jagged, and fearful hill —"a mountain of division." Here he was driven by the huntsmen to the edges of the awful precipices yawning destruction from below, while he was surrounded and held at bay by all the beasts of prey and monsters of the infernal forest. The "unicorn," and the "bulls of Bashan," gored him with their horns; the great "lion" roared at him; and the "dog" fastened himself upon him. But he foiled them all. In his own time he bowed his head and gave up the ghost. He was buried in a new grave; and his assailants reckoned upon complete victory. They had not considered that he was a "morning hart." Surely enough, at the appointed time, did he escape from the hunter's net, and stand forth on the mountains of Israel ALIVE, and never, NEVER to die again. Now he is with Mary in the garden, giving evidence of his own resurrection; in a moment he is at Emmaus, encouraging the too timid and bewildered disciples. Nor does it cost him any trouble to go thence to Galilee to his friends, and again to the Mount of Olives, "on the mountains of spices," carrying with him the day-dawn, robed in life and beauty for ever more." Christmas Evans, 1766-1838. Title. It will be very readily admitted that the hind is a very appropriate emblem of the suffering and persecuted righteous man who meets us in this Psalm. . . . That the hind may be a figurative expression significant of suffering innocence, is put beyond a doubt by the fact, that the wicked and the persecutors in this Psalm, whose peculiar physiognomy is marked by emblems drawn from the brute creation, are designed by the terms dogs, lions, bulls, etc. E. W. Hengstenberg. Title. "The hind." Much extraordinary symbolism has by old authors been conjured up and clustered around the hind. According to their curious natural history, there exists a deadly enmity between the deer and the serpent, and the deer by its warm breath draws serpents out of their holes in order to devour them. The old grammarians derived Elaphas, or hart, from elaunein tous opheis, that is, of driving away serpents. Even the burning a portion of the deer's horns was said to drive away all snakes. If a snake had escaped the hart after being drawn out by the hart by its breath, it was said to be more vehemently poisonous than before. The timidity of the deer was ascribed to the great size of its heart, in which they thought was a bone shaped like a cross. Condensed from Wood's "Bible Animals," by C. H. S. Whole Psalm. This is a kind of gem among the Psalms, and is peculiarly excellent and remarkable. It contains those deep, sublime, and heavy sufferings of Christ, when agonising in the midst of the terrors and pangs of divine wrath and death, which surpass all human thought and comprehension. I know not whether any Psalm throughout the whole book contains matter more weighty, or from which the hearts of the godly can so truly perceive those sighs and groans, inexpressible by man, which their Lord and Head, Jesus Christ, uttered when conflicting for us in the midst of death, and in the midst of the pains and terrors of hell. Wherefore this Psalm ought to be most highly prized by all who have any acquaintance with temptations of faith and spiritual conflicts. Martin Luther. Whole Psalm. This Psalm, as it sets out the sufferings of Christ to the full, so also his three great offices. His sufferings are copiously described from the beginning of the Psalm to verse 22. The prophetical office of Christ, from verse 22 to verse 25. That which is foretold about his vows (verse 25), hath respect to his priestly function. In the rest of the Psalm the kingly office of Christ is set forth. William Gouge, D.D. (1575-1653), in "A Commentary on the whole Epistle to the Hebrews." [Reprinted in Nichol's Series of Commentaries.] Whole Psalm. This Psalm seems to be less a prophecy than a history. Cassiodorus. Whole Psalm. This Psalm must be expounded, word for word, entire and in every respect, of Christ only; without any allegory, trope, or anagoge. Bakius, quoted by F. Delitzsch, D.D., on Hebrews, ii. 12. Whole Psalm. A prophecy of the passion of Christ, and of the vocation of the Gentiles. Eusebius of Cæsarea.

"My God, my God, why hast thou forsaken me?" We contrast this with John 16:32, "I am not alone, because the Father is with me." That these words in David were notwithstanding the words of Christ, there is no true believer ignorant; yet how cross our Lord's words in John! Answer: — It is one thing to speak out of present sense of misery, another thing to be confident of a never-separated Deity. The condition of Christ in respect of his human state (not the divine), is in all outward appearances, like ours; we conceive the saints' condition very lamentable at times, as if God were for ever gone. And Christ (to teach us to cry after God the Father, like children after the mother, whose very stepping but at the door, ofttimes makes the babe believe, and so saith that his father is gone for ever), presents in his own sufferings how much he is sensible of ours in that case. As for his divine nature, he and his Father can never sunder in that, and so at no time is he alone, but the Father is always with him. William Streat, in "The Dividing of the Hoof," 1654.

"My God, my God," etc. There is a tradition that our Lord, hanging on the cross, began, as we know from the gospel, this Psalm; and repeating it and those that follow, gave up his most blessed spirit when he came to the sixth verse of the thirty-first Psalm. However that may be, by taking these first words on his lips, he stamped the Psalm as belonging to himself. Ludolph, the Carthusian (circa.1350), in J. M. Neale's Commentary.

"My God, my God," etc. It was so sharp, so heavy an affliction to Christ's soul, that it caused him who was meek under all other sufferings as a lamb, to roar under this like a lion. For so much those words of Christ signify, "My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?" It comes from a root that signifies to howl or roar as a lion, and rather signifies the noise made by a wild beast than the voice of a man. And it is as much as if Christ had said, O my God, no words can express my anguish, I will not speak, but roar, howl out my complaints. Pour it out in volleys of groans. I roar as a lion. It's no small matter will make that majestic creature to roar. And sure so great a spirit as Christ's would not have roared under a slight burden.

Did God really forsake Jesus Christ upon the cross? then from the desertion of Christ singular consolation springs up to the people of God; yea, manifold consolation. Principally it's a support in these two respects, as it is preventive of your final desertion, and a comfortable pattern to you in your present sad desertions. 1. Christ's desertion is preventive of your final desertion. Because he was forsaken for a time you shall not be forsaken for ever. For he was forsaken for you. It is every way as much for the dear Son of God, the darling delight of his soul, to be forsaken of God for a time, as if such a poor inconsiderable thing as thou art shouldst be cast off to eternity. Now, this being equivalent and borne in thy room, must needs give thee the highest security in the world that God will never finally withdraw from thee. 2. Moreover, this sad desertion of Christ becomes a comfortable pattern to poor deserted souls in divers respects; and the proper business of such souls, at such times, is to eye it believingly. Though God deserted Christ, yet at the same time he powerfully supported him. His omnipotent arms were under him, though his pleased face was hid from him. He had not indeed his smiles, but he had his supportations. So, Christian, just so shall it be with thee. Thy God may turn away his face, he will not pluck away his arm. When one asked of holy Mr. Baines how the case stood with his soul, he answered, "Supports I have, though suavities I want." Our Father in this deals with us as we ourselves sometimes do with a child that is stubborn and rebellious. We turn him out of doors and bid him begone out of our sight, and there he sighs and weeps; but however for the humbling of him, we will not presently take him into house and favour; yet we order, at least permit the servants to carry him meat and drink: here is fatherly care and support, though no former smiles or manifested delights. . . . Though God forsook Christ, yet at that time he could justify God. So you read, "O my God (saith he), I cry in the day time; but thou hearest not, and in the night season, and am not silent; but thou art holy." Is not thy spirit according to thy measure, framed like Christ's in this; canst thou not, say even when he writes bitter things against thee, he is a holy, faithful and good God for all this! I an deserted but not wronged. There is not one drop of injustice in all the sea of my sorrows. Though he condemned me I must and will justify him: this also is Christ-like. John Flavel.

"My God, my God." The repetition is expressive of fervent desire —"My God," in an especial sense, as in his words after the resurrection to Mary Magdalene, "I ascend unto my God, and your God;" "My God," not as the Son of God only, but in that nature which he hath assumed, as the beloved Son in whom the Father is well pleased; who is loved of the Father and who loveth the Father more than the whole universe. It is observed that this expression, "My God," is three times repeated. Dionysius, quoted by Isaac Williams.

"My God." It was possible for Christ by faith to know that he was beloved of God, and he did know that he was beloved of God, when yet as to sense and feeling he tasted of God's wrath. Faith and the want of sense are not inconsistent; there may be no present sense of God's love, nay, there may be a present sense of his wrath, and yet there may be faith at the same time. John Row's "Emmanuel," 1680.

This word, "My God," takes in more than all the philosophers in the world could draw out of it. Alexander Wedderburn, 1701.

That there is something of a singular force, meaning, and feeling in these words is manifest from this —the evangelists have studiously given us this verse in the very words of the Hebrew, in order to show their emphatic force. And moreover I do not remember any one other place in the Scriptures where we have this repetition, ELI, ELI. Martin Luther.

"Why?" Not the "why" of impatience or despair, not the sinful questioning of one whose heart rebels against his chastening, but rather the cry of a lost child who cannot understand why his father has left him, and who longs to see his father's face again. J. J. Stewart Perowne.

"My roaring." (Heb.), seems primarily to denote the roaring of a lion; but, as applied to intelligent beings, it is generally expressive of profound mental anguish poured forth in audible and even vehement strains. Psalm 38:9; 33:3; Job 3:24. Thus did the suffering Messiah pour forth strong crying and tears, to him that was able to save him from death. Hebrews 5:7. John Morison.

When Christ complains of having been forsaken by God, we are not to understand that he was forsaken by the First Person, or that there was a dissolution of the hypostatic union, or that he lost the favour and friendship of the Father; but he signifies to us that God permitted his human nature to undergo those dreadful torments, and to suffer an ignominious death, from which he could, if he chose, most easily deliver him. Nor did such complaints proceed either from impatience or ignorance, as if Christ were ignorant of the cause of his suffering, or was not most willing to bear such abandonment in his suffering; such complaints were only a declaration of his most bitter sufferings. And whereas, through the whole course of his passion, with such patience did our Lord suffer, as not to let a single groan or sigh escape from him, so now, lest the bystanders may readily believe that he was rendered impassible by some superior power; therefore, when his last moments were nigh he protests that he is true man, truly passible; forsaken by his Father in his sufferings, the bitterness and acuteness of which he then intimately felt. Robert Bellarmine (Cardinal), 1542-1621.

Divines are wont commonly to say, that Christ, from the moment of his conception, had the sight of God, his human soul being immediately united to the Deity, Christ from the very moment of his conception had the sight of God. Now for our Saviour, who had known experimentally how sweet the comfort of his Father's face had been, and had lived all his days under the warm beams and influences of the Divinity, and had had his soul all along refreshed with the sense of the Divine presence, for him to be left in that horror and darkness, as to have no taste of comfort, no glimpse of the Divinity breaking in upon his human soul, how great an affliction must that needs be unto him! John Row.

Desertion is in itself no sin; for Christ endured its bitterness, ay, he was so deep in it, that when he died, he said, "Why hast thou forsaken me?" A total, a final desertion ours is not; partial the best have had and have. God turns away his face, David himself is troubled: "The just shall live by faith," and not by feeling. Richard Capel.

Oh! how will our very hearts melt with love, when we remember that as we have been distressed for our sins against him; so he was in greater agonies for us? We have had gall and wormwood, but he tasted a more bitter cup. The anger of God has dried up our spirits, but he was scorched with a more flaming wrath. He was under violent pain in the garden, and on the cross; ineffable was the sorrow that he felt, being forsaken of his Father, deserted by his disciples, affronted and reproached by his enemies, and under a curse for us. This Sun was under a doleful eclipse, this living Lord was pleased to die, and in his death was under the frowns of an angry God. That face was then hid from him that had always smiled before; and his soul felt that horror and that darkness which it had never felt before. So that there was no separation between the divine and human nature, yet he suffered pains equal to those which we had deserved to suffer in hell for ever. God so suspended the efficacies of his grace that it displayed in that hour none of its force and virtue on him. He had no comfort from heaven, none from his angels, none from his friends, even in that sorrowful hour when he needed comfort most. Like a lion that is hurt in the forest, so he roared and cried out, though there was no despair in him; and when he was forsaken, yet there was trust and hope in these words, "My God, my God." Timothy Rogers.

Here is comfort to deserted souls; Christ himself was deserted; therefore, if thou be deserted, God dealeth no otherwise with thee than he did with Christ. Thou mayest be beloved of God and not feel it; Christ was so, he was beloved of the Father, and yet he had no present sense and feeling of his love. This may be a great comfort to holy souls under the suspension of those comforts and manifestations which sometimes they have felt; Christ himself underwent such a suspension, therefore such a suspension of divine comfort may consist with God's love. Thou mayest conclude possibly, "I am a hypocrite, and therefore God hath forsaken me;" this is the complaint of some doubting Christians, "I am a hypocrite, and therefore God hath forsaken me;" but thou hast no reason so to conclude: there was no failure in Christ's obedience, and yet Christ was forsaken in point of comfort; therefore desertion, in point of comfort, may consist with truth of grace, yea, with the highest measure of grace; so it did in our Saviour. John Row.

Lord, thou knowest what it is for a soul to be forsaken, it was sometime thine own case when thou complainedst, "My God, why hast thou forsaken me?" not, O my Lord! but that thou hadst a divine supportment, but thou hadst not (it seemeth) that inward joy which at other times did fill thee; now thou art in thy glory, pity a worm in misery, that mourns and desires more after thee than all things: Lord, thou paidst dear for my good, let good come unto me. Joseph Symonds, 1658.

The first verse expresses a species of suffering that never at any other time was felt in this world, and never will be again —the vengeance of the Almighty upon his child —"MY God, why hast thou forsaken me? R. H. Ryland.

"O my God, I cry in the daytime, but thou hearest not," etc. How like is this expostulation to that of a human child with its earthly parent! It is based on the ground of relationship —"I am thine; I cry day and night, yet I am not heard. Thou art my God, yet nothing is done to silence me. In the daytime of my life I cried; in this night season of my death I intreat. In the garden of Gethsemane I occupied the night with prayers; with continual ejaculations have I passed through this eventful morning. O my God, thou hast not yet heard me, therefore am I not yet silent; I cannot cease till thou answerest." Here Christ urges his suit in a manner which none but filial hearts adopt. The child knows that the parent yearns over him. His importunity is strengthened by confidence in paternal love. He keeps not silence, he gives him no rest because he confides in his power and willingness to grant the desired relief. This is natural. It is the argument of the heart, an appeal to the inward yearnings of our nature. It is also scriptural, and is thus stated, "If ye then being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him?" Luke 11:13. John Stevenson, in "Christ on the Cross," 1842.

The princely prophet says, "Lord, I cry unto thee in the daytime, but thou hearest not, also in the night time, and yet this is not to be thought folly to me." (Septuagint version.) Some perhaps would think it a great point of folly for a man to cry and call unto him who stops his ears, and seems not to hear. Nevertheless, this folly of the faithful is wiser than all the wisdom of the world. For we know well enough, that howsoever God seem at the first not to hear, yet the Lord is a sure refuge in due time —in affliction. Psalm 9:9. Thomas Playfere.

Well, what hears God from him, now he hears nothing from God, as to the deliverance prayed for? No murmuring at God's proceedings; nay, he hears quite the contrary, for he justifies and praises God: "But thou art holy, O thou that inhabitest the praises of Israel." Observe whether thou canst not gather something from the manner of God's denying the thing prayed for, which may sweeten it to thee! Haply thou shalt find he denies thee, but it is with a smiling countenance, and ushers it in with some expressions of grace and favour, that may assure thee his denial proceeds not from displeasure. As you would do with a dear friend, who, may be, comes to borrow a sum of money of you; lend it you dare not, because you see plainly it is not for his good; but in giving him the denial, lest he should misinterpret it, as proceeding from want of love and respect, you preface it with some kind of language of your hearty affection to him, as that you love him, and therefore deny him, and shall be ready to do for him more than that comes to. Thus God sometimes wraps up his denials in such sweet intimations of love, as prevents all jealousies arising in the hearts of his people. William Gurnall.

Well, what hears God from him, now he hears nothing from God, as to the deliverance prayed for? No murmuring at God's proceedings; nay, he hears quite the contrary, for he justifies and praises God: "But thou art holy, O thou that inhabitest the praises of Israel." Observe whether thou canst not gather something from the manner of God's denying the thing prayed for, which may sweeten it to thee! Haply thou shalt find he denies thee, but it is with a smiling countenance, and ushers it in with some expressions of grace and favour, that may assure thee his denial proceeds not from displeasure. As you would do with a dear friend, who, may be, comes to borrow a sum of money of you; lend it you dare not, because you see plainly it is not for his good; but in giving him the denial, lest he should misinterpret it, as proceeding from want of love and respect, you preface it with some kind of language of your hearty affection to him, as that you love him, and therefore deny him, and shall be ready to do for him more than that comes to. Thus God sometimes wraps up his denials in such sweet intimations of love, as prevents all jealousies arising in the hearts of his people. William Gurnall.

They that have conduit-water come into their houses, if no water come they do not conclude the spring to be dry, but the pipes to be stopped or broken. If prayer speed not, we must be sure that the fault is not in God, but in ourselves; were we but ripe for mercy, he is ready to extend it to us, and even waits for the purpose. John Trapp.

They that have conduit-water come into their houses, if no water come they do not conclude the spring to be dry, but the pipes to be stopped or broken. If prayer speed not, we must be sure that the fault is not in God, but in ourselves; were we but ripe for mercy, he is ready to extend it to us, and even waits for the purpose. John Trapp.

"But thou art holy." Here is the triumph of faith —the Saviour stood like a rock in the wide ocean of temptation. High as the billows rose, so did his faith, like the coral rock, wax greater and stronger till it became an island of salvation to our shipwrecked souls. It is as if he had said, "It matters not what I endure. Storms may howl upon me; men despise; devils tempt; circumstances overpower; and God himself forsake me, still God is holy; there is no unrighteousness in him." John Stevenson.

"But thou art holy." Does it seem strange that the heart in its darkness and sorrow should find comfort in this attribute of God? No, for God's holiness is but another aspect of his faithfulness and mercy. And in that remarkable name, "the Holy One of Israel," we are taught that he who is the "holy" God is also the God who has made a covenant with his chosen. It would be impossible for an Israelite to think of God's holiness without thinking also of that covenant relationship. "Be ye holy; for I, the Lord your God am holy," were the words in which Israel was reminded of their relation to God. See especially Leviticus 19:1. We see something of this feeling in such passages as Psalm 89:16-19; 99:5-9; Hosea 11:8, 9; Isaiah 41:14; 47:4. J. J. Stewart Perowne.

Were temptations never so black, faith will not hearken to an ill word spoken against God, but will justify God always. David Dickson.

Those who look upon this Psalm as having a primary reference to the King of Israel, attribute great beauty to these words, from the very pleasing conjecture that David was, at the time of composing them, sojourning at Mahanaim, where Jacob, in his distress, wrestled with the angel, and obtained such signal blessings. That, in a place so greatly hallowed by associations of the past, he should make his appeal to the God of his fathers, was alike the dictate of patriarchal feeling and religion. John Morison, D.D., in "Morning Meditations."

Those who look upon this Psalm as having a primary reference to the King of Israel, attribute great beauty to these words, from the very pleasing conjecture that David was, at the time of composing them, sojourning at Mahanaim, where Jacob, in his distress, wrestled with the angel, and obtained such signal blessings. That, in a place so greatly hallowed by associations of the past, he should make his appeal to the God of his fathers, was alike the dictate of patriarchal feeling and religion. John Morison, D.D., in "Morning Meditations."

"Thou didst deliver them," but thou wilt not deliver me; nay, rather thou didst deliver them because thou wilt not deliver me. Gerhohus.

"But I am a worm, and no man." A fisherman, when he casts his angle into the river, doth not throw the hook in bare, naked and uncovered, for then he knows the fish will never bite, and therefore he hides the hook within a worm, or some other bait, and so, the fish, biting at the worm, is catched by the hook. Thus Christ, speaking of himself, saith, "Ego vermis et non homo." He, coming to perform the great work of our redemption, did cover and hide his Godhead within the worm of his human nature. The grand water-serpent, Leviathan, the devil, thinking to swallow the worm of his humanity, was caught upon the hook of his divinity. This hook stuck in his jaws, and tore him very sore. By thinking to destroy Christ, he destroyed his own kingdom, and lost his own power for ever. Lancelot Andrewes.

"I am a worm." Christ calls himself "a worm" . . . on account of the opinion that men of the world had of him . . . the Jews esteemed Christ as a worm, and treated him as such; he was loathsome to them and hated by them; every one trampled upon him, and trod him under foot as men do worms . . . The Chaldee paraphrase renders it here a weak worm; and though Christ is the mighty God, and is also the Son of man, whom God made strong for himself; yet there was a weakness in his human nature, and he was crucified through it, 2 Corinthians 13:4: and it has been observed by some, that the word (Heb.) there used signifies the scarlet worm, or the worm that is in the grain or berry with which scarlet is dyed: and like this scarlet worm did our Lord look, when by way of mockery he was clothed with a scarlet robe; and especially when he appeared in his dyed garments, and was red in his apparel, as one that treadeth in the wine fat; when his body was covered with blood when he hung upon the cross, which was shed to make crimson and scarlet sins as white as snow. John Gill.

"I am a worm." An humble soul is emptied of all swelling thoughts of himself. Bernard calls humility a self-annihilation. Job 22:29. "Thou wilt save the humble;" in the Hebrew it is, "Him that is of low eyes." An humble man has lower thoughts of himself than others can have of him; David, though a king, yet looked upon himself as "a worm:" "I am a worm, and no man." Bradford, a martyr, yet subscribes himself "a sinner." Job 10:15. "If I be righteous, yet will I not lift up my head:" like the violet a sweet flower, but hangs down the head. Thomas Watson.

"A worm." So trodden under foot, trampled on, maltreated, buffeted and spit upon, mocked and tormented, as to seem more like a worm than a man. Behold what great contempt hath the Lord of Majesty endured, that his confusion may be our glory; his punishment our heavenly bliss! Without ceasing impress this spectacle, O Christian, on thy soul! Dionysius, quoted by Isaac Williams.

"I am a worm." Among the Hindoos, when a man complains and abhors himself, he asks; "What am I! a worm! a worm!" "Ah, the proud man! he regarded me as a worm, well should I like to say to him, 'We are all worms.'" "Worm, crawl out of my presence." Joseph Roberts.

"All they that see me laugh me to scorn," etc. Imagine this dreadful scene. Behold this motley multitude of rich and poor, of Jews and Gentiles! Some stand in groups and gaze. Some recline at ease and stare. Others move about in restless gratification at the event. There is a look of satisfaction on every countenance. None are silent. The velocity of speech seems tardy. The theme is far too great for one member to utter. Every lip, and head, and finger, is now a tongue. The rough soldiers, too, are busied in their coarse way. The work of blood is over. Refreshment has become necessary. Their usual beverage of vinegar and water is supplied to them. As they severally are satisfied, they approach the cross, hold some forth to the Saviour, and bid him drink as they withdraw it. Luke 23:36. They know he must be suffering an intense thirst, they therefore aggravate it with the mockery of refreshment. Cruel Romans! and ye, O regicidal Jews! Was not death enough? Must mockery and scorn be added? On this sad day Christ made you one indeed! Dreadful unity —which constituted you the joint mockers and murderers of the Lord of glory! John Stevenson.

"All they that see me, laugh me to scorn," etc. There have been persons in our own days, whose crimes have excited such detestation that the populace would probably have torn them in pieces, before, and even after their trial, if they could have had them in their power. Yet when these very obnoxious persons have been executed according to their sentence, if, perhaps, there was not one spectator who wished them to escape, yet neither was one found so lost to sensibility as to insult them in their dying moments. But when Jesus suffers, all that see him laugh him to scorn; they shoot out the lip, they shake the head; they insult his character and his hope. John Newton.

"They shoot out the lip." To protrude the lower lip is, in the East, considered a very strong indication of contempt. Its employment is chiefly confined to the lower orders. Illustrated Commentary.

It was after his crucifixion, and during the hours that he hung upon the cross, that his sufferings in this way —the torment of beholding and hearing the scorn and mockery which was made of the truth of his person and doctrine —exceedingly abounded, and in such and so many kinds of mockery and insult that some consider this to have been the chiefest pain and sorrow which he endured in his most sacred passion. For as, generally, those things are considered the most painful to endure of which we are most sensible, so it seems to these persons, that sufferings of this kind contain in them more cause for feeling than any other sufferings. And, therefore, although all the torments of the Lord were very great, so that each one appears the greatest, and no comparison can be made between them; yet, nevertheless, this kind of suffering appears to be the most painful. Because in other troubles, not only the pain and suffering of them, but the troubles themselves, in themselves, may be desired by us, and such as we suffer for love's sake, in order by them to evince that love. Wherefore, the stripes, the crown of thorns, the buffetings, the cross, the gall, the vinegar, and other bodily torments, besides that they torment the body, are often a means for promoting the divine honour, which it holds in esteem above all else. But to blaspheme God, to give the lie to eternal truths, to deface the supreme demonstration of the divinity and majesty of the Son of God (although God knoweth how to extract from these things the good which he intends), nevertheless are, in their nature, things, which, from their so greatly affecting the divine honour, although they may be, for just considerations, endured, can never be desired by any one, but must be abhorrent to all. Our Lord then, being, of all, the most zealous for the divine honour, for which he also died, found in this kind of suffering, more than in all other, much to abhor and nothing to desire. Therefore with good reason it may be held to be the greatest of all, and that in which, more than in all other, he exhibited the greatest suffering and patience. Fra Thom‚ de Jesu, in "The Sufferings of Jesus," 1869.

It was after his crucifixion, and during the hours that he hung upon the cross, that his sufferings in this way —the torment of beholding and hearing the scorn and mockery which was made of the truth of his person and doctrine —exceedingly abounded, and in such and so many kinds of mockery and insult that some consider this to have been the chiefest pain and sorrow which he endured in his most sacred passion. For as, generally, those things are considered the most painful to endure of which we are most sensible, so it seems to these persons, that sufferings of this kind contain in them more cause for feeling than any other sufferings. And, therefore, although all the torments of the Lord were very great, so that each one appears the greatest, and no comparison can be made between them; yet, nevertheless, this kind of suffering appears to be the most painful. Because in other troubles, not only the pain and suffering of them, but the troubles themselves, in themselves, may be desired by us, and such as we suffer for love's sake, in order by them to evince that love. Wherefore, the stripes, the crown of thorns, the buffetings, the cross, the gall, the vinegar, and other bodily torments, besides that they torment the body, are often a means for promoting the divine honour, which it holds in esteem above all else. But to blaspheme God, to give the lie to eternal truths, to deface the supreme demonstration of the divinity and majesty of the Son of God (although God knoweth how to extract from these things the good which he intends), nevertheless are, in their nature, things, which, from their so greatly affecting the divine honour, although they may be, for just considerations, endured, can never be desired by any one, but must be abhorrent to all. Our Lord then, being, of all, the most zealous for the divine honour, for which he also died, found in this kind of suffering, more than in all other, much to abhor and nothing to desire. Therefore with good reason it may be held to be the greatest of all, and that in which, more than in all other, he exhibited the greatest suffering and patience. Fra Thom‚ de Jesu, in "The Sufferings of Jesus," 1869.

All that see me made but a laughynge stocke on me, they mocked me wyth their lyppes, and wagged theyr heades at me. Sayenge, thys vyllayne referred all thynges to the Lord, let him now delyver hym yf he wyll, for he loveth hym well. But yet thou arte he whyche leddest me oute of my mother's wombe myne own refuge, even from my mother's teats. As sone as I came into this worlde, I was layde in thy lappe, thou art my God even from my mother's wombe. From "The Psalter of David in English, truly translated out of Latyn," in "Devout Psalms," etc., by E. Whitchurche, 1547.

Here are recorded some of those very words, by which the persecutors of our Lord expressed their mockery and scorn. How remarkable to find them in a Psalm written so many hundred years before! John Stevenson.

Faith is much strengthened by constant evidences of God's favour. Herewith did he support his faith that said to God, "Thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts. I was cast upon thee from the womb: thou art my God from my mother's belly." "Thou art my trust from my youth. By thee have I been holden up from the womb: thou art he that took me out of my mother's bowels." Psalm 71:5, 6. It was not only the disposition of Obadiah towards God, but also the evidence that thereby he had of God's affection towards him, that made him with confidence say to Elijah, "I fear the Lord from my youth." 1 Kings 18:12. By long continuance of ancient favour, many demonstrations are given of a fast, fixed, and unremovable affection. So as if, by reason of temptations, one or more evidences should be questioned, yet others would remain to uphold faith, and to keep it from an utter languishing, and a total falling away. As when a house is supported by many pillars, though some be taken away, yet by the support of them which remain, the house will stand. William Gouge.

Faith is much strengthened by constant evidences of God's favour. Herewith did he support his faith that said to God, "Thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts. I was cast upon thee from the womb: thou art my God from my mother's belly." "Thou art my trust from my youth. By thee have I been holden up from the womb: thou art he that took me out of my mother's bowels." Psalm 71:5, 6. It was not only the disposition of Obadiah towards God, but also the evidence that thereby he had of God's affection towards him, that made him with confidence say to Elijah, "I fear the Lord from my youth." 1 Kings 18:12. By long continuance of ancient favour, many demonstrations are given of a fast, fixed, and unremovable affection. So as if, by reason of temptations, one or more evidences should be questioned, yet others would remain to uphold faith, and to keep it from an utter languishing, and a total falling away. As when a house is supported by many pillars, though some be taken away, yet by the support of them which remain, the house will stand. William Gouge.

David acknowledges ancient mercies, those mercies which had been cast upon him long ago, these were still fresh and new in his memory, and this is one affection and disposition of a thankful heart —to remember those mercies which another would have quite forgotten, or never thought of. Thus does David here; the mercies of his infancy, and his childhood, and his younger years, which one would have imagined, that now in his age had been quite out of his mind; yet these does he here stir up himself to remember and bring to his thoughts. "Took me out of the womb:" when was that? It may have been threescore years ago when David penned the Psalms. He thinks of those mercies which God vouchsafed him when he was not capable of thinking, nor considering what was bestowed upon him; and so are we taught hence to do, in an imitation of this holy example which is here set before us: those mercies which God hast bestowed in our minority, we are to call to mind and acknowledge in our riper years. Thomas Horton.

David acknowledges ancient mercies, those mercies which had been cast upon him long ago, these were still fresh and new in his memory, and this is one affection and disposition of a thankful heart —to remember those mercies which another would have quite forgotten, or never thought of. Thus does David here; the mercies of his infancy, and his childhood, and his younger years, which one would have imagined, that now in his age had been quite out of his mind; yet these does he here stir up himself to remember and bring to his thoughts. "Took me out of the womb:" when was that? It may have been threescore years ago when David penned the Psalms. He thinks of those mercies which God vouchsafed him when he was not capable of thinking, nor considering what was bestowed upon him; and so are we taught hence to do, in an imitation of this holy example which is here set before us: those mercies which God hast bestowed in our minority, we are to call to mind and acknowledge in our riper years. Thomas Horton.

Here the tribulation begins to grow lighter, and hope inclines towards victory; a support, though small, and sought out with deep anxiety, is now found. For after he had felt that he had suffered without any parallel or example, so that the wonderful works of God as displayed toward the fathers afforded him no help, he comes to the wonderful works of God toward himself, and in these he finds the goodwill of God towards him, and which was displayed towards him alone in so singular a way. Martin Luther.

Here the tribulation begins to grow lighter, and hope inclines towards victory; a support, though small, and sought out with deep anxiety, is now found. For after he had felt that he had suffered without any parallel or example, so that the wonderful works of God as displayed toward the fathers afforded him no help, he comes to the wonderful works of God toward himself, and in these he finds the goodwill of God towards him, and which was displayed towards him alone in so singular a way. Martin Luther.

The bitter severity of the several taunts with which his enemies assailed our Lord, had no other effect than to lead the Saviour to make a direct appeal to his Father. . . . That appeal is set before us in these two verses. It is of an unusual and remarkable nature. The argument on which it is founded is most forcible and conclusive. At the same time, it is the most seasonable and appropriate that can be urged. We may thus paraphrase it, "I am now brought as a man to my last extremity. It is said that God disowns me; but it cannot be so. My first moment of existence he tenderly cared for. When I could not even ask for, or think of his kindness, he bestowed it upon me. If, of his mere good pleasure he brought me into life at first, he will surely not forsake me when I am departing out of it. In opposition, therefore, to all their taunts, I can and I will appeal to himself. Mine enemies declare, O God, that thou hast cast me off —but thou art he that took me out of the womb. They affirm that I do not, and need not trust in thee; but thou didst make me hope (or, keptest me in safety, margin) when I was upon my mother's breasts. They insinuate that thou wilt not acknowledge me as thy Son; but I was cast upon thee from the womb; thou art my God from my mother's belly." John Stevenson.

The bitter severity of the several taunts with which his enemies assailed our Lord, had no other effect than to lead the Saviour to make a direct appeal to his Father. . . . That appeal is set before us in these two verses. It is of an unusual and remarkable nature. The argument on which it is founded is most forcible and conclusive. At the same time, it is the most seasonable and appropriate that can be urged. We may thus paraphrase it, "I am now brought as a man to my last extremity. It is said that God disowns me; but it cannot be so. My first moment of existence he tenderly cared for. When I could not even ask for, or think of his kindness, he bestowed it upon me. If, of his mere good pleasure he brought me into life at first, he will surely not forsake me when I am departing out of it. In opposition, therefore, to all their taunts, I can and I will appeal to himself. Mine enemies declare, O God, that thou hast cast me off —but thou art he that took me out of the womb. They affirm that I do not, and need not trust in thee; but thou didst make me hope (or, keptest me in safety, margin) when I was upon my mother's breasts. They insinuate that thou wilt not acknowledge me as thy Son; but I was cast upon thee from the womb; thou art my God from my mother's belly." John Stevenson.

"I was cast upon thee from the womb: thou art my God from my mother's belly." There is a noble passage in Eusebius, in which he shows the connection between our Lord's incarnation and his passion: that he might well comfort himself while hanging on the cross by the remembrance that the very same body then "marred more than any man, and his form more than the sons of men" (Isaiah 52:14), was that which had been glorified by the Father with such singular honour, when the Holy Ghost came upon Mary, and the power of the Highest overshadowed her. That this body, therefore, though now so torn and so mangled, as it had once been the wonder, so it would for ever be the joy, of the angels; and having put on immortality, would be the support of his faithful people to the end of time. J. M. Neale, in loc.

I was like one forsaken by his parent, and wholly cast upon Providence. I had no father upon earth, and my mother was poor and helpless. Matthew Poole.

"Be not far from me; for trouble is near;" and so it is high time for thee to put forth a helping hand. Hominibus profanis mirabilis videtur h‘cratio, to profane persons, this seemeth to be a strange reason, saith an interpreter; but it is a very good one, as this prophet knew, who therefore makes it his plea. John Trapp.

"Strong bulls of Bashan have beset me round." These animals are remarkable for the proud, fierce, and sullen manner in which they exercise their great strength. Such were the persecutors who now beset our Lord. These were first, human, and secondly, spiritual foes; and both were alike distinguished by the proud, fierce, and sullen manner in which they assaulted him. John Stevenson.

"Bashan" was a fertile country (Numbers 32:4), and the cattle there fed were fat and "strong." Deuteronomy 32:14. Like them, the Jews, in that good land, "waxed fat and kicked," grew proud, and rebelled; forsook God "that made them, and lightly esteemed the rock of their salvation." George Horne.

"Bashan" was a fertile country (Numbers 32:4), and the cattle there fed were fat and "strong." Deuteronomy 32:14. Like them, the Jews, in that good land, "waxed fat and kicked," grew proud, and rebelled; forsook God "that made them, and lightly esteemed the rock of their salvation." George Horne.

A helpless infant, or a harmless lamb, surrounded by furious bulls, and hungry lions, aptly represented the Saviour encompassed by his insulting and bloody persecutors. Thomas Scott, 1747-1821.

"I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels." He was faint. Such a feeling of languor and faintness supervened that language fails to express it, and the emblem of "water poured out" is employed to represent it. As the water falls from the vessel to the earth, see how its particles separate farther and farther from each other. Its velocity increases as it falls. It has no power to stay itself midway, much less to return to its place. It is the very picture of utter weakness. So did our Lord feel himself to be when hanging on the cross. He was faint with weakness. The sensations experienced when about to faint away are very overpowering. We appear to our own consciousness to be nothing but weakness, as water poured out. All our bones feel relaxed and out of joint; we seem as though we had none. The strength of bone is gone, the knitting of the joints is loosened, and the muscular vigour fled. A sickly giddiness overcomes us. We have no power to bear up. All heart is lost. Our strength disappears like that of wax, of melting wax, which drops upon surrounding objects, and is lost. Daniel thus describes his sensations on beholding the great vision, "There remained no strength in me: for my vigour was turned into corruption, and I retained no strength." Daniel 10:8. In regard, however, to the faintness which our Lord experienced, we ought to notice this additional and remarkable circumstance, that he did not altogether faint away. The relief of insensibility he refused to take. When consciousness ceases, all perception of pain is necessarily and instantly terminated. But our Lord retained his full consciousness throughout the awful scene; and patiently endured for a considerable period, those, to us, insupportable sensations which precede the actual swoon. John Stevenson.

"I am poured out like water:" that is, in the thought of my enemies I am utterly destroyed. "For we must needs die, and are as water spilt on the ground, which cannot be gathered up again." 2 Samuel 14:14. "What marvel," asks St. Bernard, "that the name of the Bridegroom should be as ointment poured forth, when he himself, for the greatness of his love, was poured forth like water!" J. M. Neale.

"I am poured out like water," i.e., I am almost past all recovery, as water spilt upon the ground. John Trapp.

"All my bones are out of joint." The rack is devised as a most exquisite pain, even for terror. And the cross is a rack, whereon he was stretched till, saith the Psalm, "all his bones were out of joint." But even to stand, as he hung, three long hours together, holding up but the arms at length, I have heard it avowed of some that have felt it, to be a pain scarce credible. But the hands and the feet being so cruelly nailed (part, of all other, most sensible, by reason of the texture of sinews there in them most) it could not but make his pain out of measure painful. It was not for nothing, that dolores acerrimi dicuntur cruciatus (saith the heathen man), that the most sharp and bitter pains of all other have their name from hence, and are called cruciatus —pains like those of the cross. It had a meaning, that they gave him, that he had (for his welcome to the cross) a cup mixed with gall or myrrh; and (for his farewell) a sponge of vinegar; to show by the one the bitterness, and by the other the sharpness of the pains of this painful death. Lancelot Andrewes.

"All my bones are out of joint." We know that the greatest and most intolerable pain that the body can endure, is that arising from a bone out of its place, or dislocated joint. Now when the Lord was raised up upon the cross, and his sacred body hung in the air from the nails, all the joints began to give, so that the bones were parted the one from the other so visibly that, in very truth (as David had prophesied) they might tell all his bones, and thus, throughout the whole body, he endured acute torture. Whilst our Lord suffered these torments, his enemies, who had so earnestly desired to see him crucified, far from pitying him, were filled with delight, as though celebrating a victory. Fra Thom‚ de Jesu.

"My strength is dried up," etc. Inflammation must have commenced early and violently in the wounded parts —then been quickly imparted to those that were strained, and have terminated in a high degree of feverish burning over the whole body. The animal juices would be thus dried up, and the watery particles of the blood absorbed. The skin parched by the scorching sun till midday would be unable to supply or to imbibe any moisture. The loss of blood at the hands and feet would hasten the desiccation. Hence our Lord says, "My strength is dried up like a potsherd, and my tongue cleaveth to my jaws." The fever would devour his small remaining strength. And THIRST, that most intolerable of all bodily privations, must have been overpowering. His body appeared to his feeling like a potsherd that had been charred in the potter's kiln. It seemed to have neither strength nor substance left in it. So feeble had he become, so parched and dried up that CLAMMINESS OF THE MOUTH, one of the forerunners of immediate dissolution, had already seized him; "My tongue cleaveth to my jaws, and thou hast brought me into the dust of death." John Stevenson.

"My strength is dried up;" not as in the trial of gold and silver, but "like a potsherd," as the earthen vessel dried up by the heat, spoken in humiliation. Isaac Williams, in loc.

"A potsherd." (Heb.) rendered potsherd, is a word which denotes a piece of earthenware, frequently in a broken state. As employed in the verse under consideration, it seems to derive considerable illustration from the corresponding word in ARABIC, which expresses roughness of skin, and might well convey to the mind the idea of the bodily appearance of one in whom the moisture of the fluids had been dried up by the excess of grief. John Morison.

That hour what his feelings were is dangerous to define: we know them not; we may be too bold to determine of them. To very good purpose it was that the ancient Fathers of the Greek church in their liturgy, after they had recounted all the particular pains, as they are set down in his passion, and by all and by everyone of them called for mercy, do, after all, shut up with this Di agnwstwn kopwn basanwn elehson ki swson emas. By thine unknown sorrows and sufferings, felt by thee, but not distinctly known by us, have mercy upon us and save us. Lancelot Andrewes.

"Dogs have compassed me." So great and varied was the malignity exhibited by the enemies of our Lord, that the combined characteristics of two species of ferocious animals were not adequate to its representation. Another emblematical figure is therefore introduced. The assembly of the wicked is compared to that of "dogs" who haunt about the cities, prowl in every corner, snarl over the carrion, and devour it all with greediness —like "dogs," with their wild cry in full pursuit, with unfailing scent tracking their victim, with vigilant eye on all its movements, and with a determination which nothing can falter, they run it on to death. The Oriental mode of hunting, both in ancient and modern times, is murderous and merciless in the extreme. A circle of several miles in circumference is beat round; and the men, driving all before them, and narrowing as they advance, inclose the prey on every side. Having thus made them prisoners, the cruel hunters proceed to slaughter at their own convenience. So did the enemies of our Lord: long before his crucifixion it is recorded that they used the most treacherous plans to get him into their power. John Stevenson.

"Dogs have compassed me." At the hunting of the lion, a whole district is summoned to appear, who, forming themselves first into a circle, enclose a space of four or five miles in compass, according to the number of the people and the quality of the ground which is pitched upon for the scene of action. The footmen advance first, running into the thickets with their dogs and spears, to put up the game; while the horsemen, keeping a little behind, are always ready to charge upon the first sally of the wild beast. In this manner they proceed, still contracting their circle, till they all at last close in together, or meet with some other game to divert them. Dr. Shaw's Travels, quoted in Paxton's "Illustrations of Scripture."

"They pierced my hands and my feet;" namely, when they nailed Christ to the cross. Matthew 27:35; John 20:25. Where let me simulate, saith a learned man, the orator's gradation, Facinus vincire civem Romanum, etc. It was much for the Son of God to be bound, more to be beaten, most of all to be slain; Quid dicam in crucem tolle? but what shall I say to this, that he was crucified? That was the most vile and ignominious; it was also a cruel and cursed kind of death, which yet he refused not; and here we have a clear testimony for his cross. John Trapp.

"They pierced my hands and my feet." Of all sanguinary punishments, that of crucifixion is one of the most dreadful —no vital part is immediately affected by it. The hands and the feet which are furnished with the most numerous and sensitive organs, are perforated with nails, which must necessarily be of some size to suit their intended purpose. The tearing asunder of the tender fibres of the hands and feet, the lacerating of so many nerves, and bursting so many blood-vessels, must be productive of intense agony. The nerves of the hand and foot are intimately connected, through the arm and leg, with the nerves of the whole body; their laceration therefore must be felt over the entire frame. Witness the melancholy result of even a needle's puncture in even one of the remotest nerves. A spasm is not unfrequently produced by it in the muscles of the face, which locks the jaws inseparably. When, therefore the hands and feet of our blessed Lord were transfixed with nails, he must have felt the sharpest pangs shoot through every part of his body. Supported only by his lacerated limbs, and suspended from his pierced hands, our Lord had nearly six hours' torment to endure. John Stevenson.

"They pierced my hands and my feet." That evangelical prophet testifies it, "Behold, I have graven thee upon the palms of my hands." Isaiah 49:16. Were we not engraven there when his hands were pierced for us? "They digged my hands and my feet." And they digged them so deep, that the very prints remained after his resurrection, and their fingers were thrust into them for evidence sake. Some have thought that those scars remain still in his glorious body, to be showed at his second appearing: "They shall see him whom they have pierced." That is improbable, but this is certain; there remains still an impression upon Christ's hands and his heart, the sealing and wearing of the elect there, as precious jewels. Thomas Adams.

"I may tell all my bones: they look and stare upon me." The skin and flesh were distended by the posture of the body on the cross, that the bones, as through a thin veil, became visible, and might be counted. George Horne.

"I may tell all my bones." For, as the first Adam by his fall, lost the robe of innocence, and thenceforth needed other garments, so the second Adam vouchsafed to be stripped of his earthly vestments, to the end it might hereafter be said to us, "Bring forth the first robe, and put it on him." Luke 15:22. Gerhohus, quoted by J. M. Neale.

"They look and stare upon me." Sensitively conscious of his condition upon the cross, the delicate feelings of the holy Saviour were sorely pained by the gaze of the multitude. With impudent face they looked upon him. To view him better they halted as they walked. With deliberate insolence they collected in groups, and made their remarks to each other on his conduct and appearance. Mocking his naked, emaciated, and quivering body, they "looked and stared upon him." John Stevenson.

"They look and stare upon me." Oh, how different is that look which the awakened sinner directs to Calvary, when faith lifts up her eye to him who agonised, and bled, and died, for the guilty! And what gratitude should perishing men feel, that from him that hangs upon the accursed tree there is heard proceeding the inviting sound, "Look unto me, and be ye saved, all ye ends of the earth, for I am God, and besides me there is none else. John Morison.

"They part my garments," etc. Perfectly naked did the cruciarii hang upon the cross, and the executioners received their clothes. There is nothing to show that there was a cloth even round the loins. The clothes became the property of the soldiers, after Roman usage. The outer garment was divided probably into four, by ripping up the seams. Four soldiers were counted off as a guard, by the Roman code. The under garment could not be divided being woven; and this led the soldiers to the dice-throwing. J. P. Lange, D.D., on Matthew, 27:35.

"They part my garments," etc. Instruments will not be wanting to crucify Christ, if it were but for his old clothes, and those but little worth; for these soldiers crucify him, though they got but his garments for their reward. Christ did submit to suffer naked, hereby to teach us: —1. That all flesh are really naked before God by reason of sin (Exodus 32:25; 2 Chronicles 28:19), and therefore our Surety behoved to suffer naked. 2. That he offered himself a real captive in his sufferings, that so he might fully satisfy justice by being under the power of his enemies, till he redeemed himself by the strong hand, having fully paid the price; for therefore did he submit to be stripped naked, as conquerors use to do with prisoners. 3. That by thus suffering naked he would expiate our abuse of apparel, and purchase to us a liberty to make use of suitable raiment, and such as becometh us in our station. 4. That by this suffering naked he would purchase unto them who flee to him, to be covered with righteousness and glory, and to walk with him in white for ever, and would point out the nakedness of those, who, not being found clothed with his righteousness, shall not be clothed upon with immortality and glory. 2 Corinthians 5:2, 3. 5. He would also by this, teach all his followers to resolve on nakedness in their following of him, as a part of their conformity with their Head (1 John 4:17; Romans 8:35; Hebrews 11:37), and that therefore they should not dote much on their apparel when they have it. George Hutcheson, 1657.

"And cast lots upon my vesture." Trifling as this act of casting the lot for our Lord's vesture may appear, it is most significant. It contains a double lesson. It teaches us how greatly that seamless shirt was valued; how little he to whom it had belonged. It seemed to say, this garment is more valuable than its owner. As it was said of the thirty pieces of silver, "A goodly price at which I was prized at of them;" so may we say regarding the casting of the lot, "How cheaply Christ was held!" John Stevenson.

"My darling" had better be rendered "my lonely, or solitary one." For he wishes to say that his soul was lonely and forsaken by all, and that there was no one who sought after him as a friend, or cared for him, or comforted him: as we have it, Psalm 142:4, "Refuge failed me; no one cared for my soul; I looked on my right hand, but there was no one who would know me;" that is, solitude is of itself a certain cross, and especially so in such great torments, in which it is most grievous to be immersed without an example and without a companion. And yet, in such a state, everyone of us must be, in some suffering or other, and especially in that of death; and we must be brought to cry out with Psalm 25:16, "Turn thee unto me, and have mercy upon me, for I am desolate and afflicted." Martin Luther.

"The dog." It is scarcely possible for a European to form an idea of the intolerable nuisance occasioned in the villages and cities of the East, by the multitudes of dogs that infest the streets. The natives, accustomed from their earliest years to the annoyance, come to be regardless of it; but to a stranger, these creatures are the greatest plague to which he is subjected; for as they are never allowed to enter a house, and do not constitute the property of any particular owner, they display none of those habits of which the domesticated species among us are found susceptible, and are destitute of all those social qualities which often render the dog the trusty and attached friend of man. . . . The race seems wholly to degenerate in the warm regions of the East, and to approximate to the character of beasts of prey, as in disposition they are ferocious, cunning, bloodthirsty, and possessed of the most insatiable voracity: and even in their very form there is something repulsive; their sharp and savage features; their wolf-like eyes; their long hanging ears; their straight and pointed tails; their lank and emaciated forms, almost entirely without a belly, give them an appearance of wretchedness and degradation, that stands in sad contrast with the general condition and qualities of the breed in Europe. . . . These hideous creatures, dreaded by the people for their ferocity, or avoided by them as useless and unclean, are obliged to prowl about everywhere in search of a precarious existence. . . . They generally run in bands, and their natural ferocity, inflamed by hunger, and the consciousness of strength, makes them the most troublesome and dangerous visitors to the stranger who unexpectedly finds himself in their neighbourhood, as they will not scruple to seize whatever he may have about him, and even, in the event of his falling, and being otherwise defenceless, to attack and devour him. . . These animals, driven by hunger, greedily devour everything that comes in their way; they glut themselves with the most putrid and loathsome substances that are thrown about the cities, and of nothing are they so fond as of human flesh, a repast, with which the barbarity of the despotic countries of Asia frequently supplies them, as the bodies of criminals slain for murder, treason, or violence, are seldom buried, and lie exposed till the mangled fragments are carried off by the dogs. From "Illustrations of Scripture, by the late Professor George Paxton, D.D., revised and enlarged by Robert Jamieson," 1843.

"Save me from the lion's mouth." Satan is called a lion, and that fitly; for he hath all the properties of the lion: as bold as a lion, as strong as a lion, as furious as a lion, as terrible as the roaring of a lion. Yea, worse: the lion wants subtlety and suspicion; herein the devil is beyond the lion. The lion will spare the prostrate, the devil spares none. The lion is full and forbears, the devil is full and devours. He seeks all; let not the simple say, He will take no notice of me; nor the subtle, He cannot overreach me; nor the noble say, He will not presume to meddle with me; nor the rich, He dares not contest with me; for he seeks to devour all. He is our common adversary, therefore let us cease all quarrels amongst ourselves, and fight with him. Thomas Adams.

"Save me . . . from the horns of the unicorns." Those who are in great trouble from the power or cruelty of others, often cry out to their gods, "Ah! save me from the tusk of the elephant! from the mouth of the tiger and the tusks of the boar, deliver me, deliver me!" Who will save me from the horn of the K„ndam?" This animal is now extinct in these regions, and it is not easy to determine what it was; the word in the Sathur —Agar„the —is rendered "jungle cow." Joseph Roberts.

"The horns of the unicorns." On turning to the Jewish Bible we find that the word (Heb.) is translated as buffalo, and there is no doubt that this rendering is nearly the correct one, and at the present day naturalists are nearly agreed that the reˆm of the Old Testament must have been now the extinct urus. . . . The presence of these horns affords a remarkable confirmation to a well-known passage in Julias Caesar's familiar "Commentaries." "The uri are little inferior to elephants in size ("magnitudine paulo infra elephantos;") "but are bulls in their nature, color, and figure. Great is their strength, and great their swiftness; nor do they spare man or beast when they have caught sight of them." J. G. Wood, M.A., F.L.S., in "Bible Animals." 1869.

"I will declare thy name unto my brethren." Having thus obtained relief from the oppressive darkness, and regained conscious possession of the joy and light of his Father's countenance, the thoughts and desires of the Redeemer flow into their accustomed channel. The glory of God in the salvation of his church. John Stevenson.

"My brethren." This give evidence of the low condescension of the Son of God, and also of the high exaltation of sons of men; for the Son of God to be a brother to sons of men is a great degree of humiliation, and for the sons of men to be made brethren with the Son of God is a high degree of exaltation; for Christ's brethren are in that respect sons of God, heirs of heaven, or kings, not earthly, but heavenly; not temporary, but everlasting kings. . . . This respect of Christ to his brethren is a great encouragement and comfort to such as are despised and scorned by men of this world for Christ's professing of them. William Gouge.

"For he hath not despised nor abhorred the prayer of the poor, neither hath he hid his face from me; but when I cried unto him, he heard me." Let him, therefore, that desires to be of the seed of Israel, and to rejoice in the grace of the gospel, become poor, for this is a fixed truth, our God is one that has respect unto the poor! And observe the fulness and diligence of the prophet. He was not content with having said "will not despise," but adds, "and will not abhor;" and, again, "will not turn away his face;" and again, "will hear." And then he adds himself as an example, saying, "When I cried," as our translation has it. As if he had said, "Behold ye, and learn by my example, who have been made the most vile of all men, and numbered among the wicked; when I was despised, cast out, rejected, behold! I was held in the highest esteem, and taken up, and heard. Let not this state of things, therefore, after this, my encouraging example, frighten you; the gospel requires a man to be such a character before it will save him. These things, I say, because our weakness requires so much exhortation, that it might not dread being humbled, nor despair when humbled, and thus might, after the bearing of the cross, receive the salvation. Martin Luther.

"My praise shall be of thee in the great congregation," etc. The joy and gratitude of our adorable Lord rise to such a height at this great deliverance, his heart so overflows with fresh and blessed consciousness of his heavenly Father's nearness, that he again pours forth the expression of his praise. By its repetition, he teaches us that this is not a temporary burst of gratitude, but an abiding determination, a full and settled resolution. John Stevenson.

"In the great congregation." Saints are fittest witnesses of sacred duties. That which, in Psalm 116:14, is implied under this particle of restraint, "his," in "the presence of all his people," is in Psalm 22:25, more expressly noted by a more apparent description, thus: "I will pay my vows before them that fear him." None but true saints do truly fear God. 1. This property of God's people, that they fear the Lord, showeth that they will make the best use of such sacred, solemn duties performed in their presence. They will glorify God for this your zeal; they will join their spirits with your spirit in this open performance of duty; they will become followers of you, and learn of you to vow and pay unto the Lord, and that openly, publicly. 2. As for others, they are no better than such hogs and dogs as are not meet to have such precious pearls and holy things cast before them, lest they trample them under their feet. William Gouge.

"The meek shall eat and be satisfied: they shall praise the Lord that seek him; your heart shall live for ever." A spiritual banquet is prepared in the church for the "meek" and lowly in heart. The death of Christ was the sacrifice for sin; his flesh is meat indeed, and his blood is drink indeed. The poor in spirit feed on this provision, in their hearts by faith, and are satisfied; and thus, whilst they "seek" the Lord, they "praise" him also, and their "hearts" (or souls), are preserved unto eternal life. Practical Illustrations of the Book of Psalms," 1826.

"The meek." Bonaventure engraved this sweet saying of our Lord, "Learn of me, for I am meek and lowly in heart," in his study. O that this saying was engraved upon all your foreheads, and upon all your hearts! Charles Bradbury.

"They shall praise the Lord that seek him; your heart shall live for ever." Now, I would fain know the man that ever went about to form such laws as should bind the hearts of men, or prepare such rewards as should reach the souls and consciences of men! Truly, if any mortal man should make a law that his subjects should love him with all their hearts and souls, and not dare, upon peril of his greatest indignation, to entertain a traitorous thought against his royal person, but presently confess it to him, or else he would be avenged on him, he would deserve to be more laughed at for his pride and folly, than Xerxes for casting his fetters into the Hellespont, to chain the waves into his obedience; or Caligula, that threatened the air, if it durst rain when he was at his pastimes, who durst not himself so much as look into the air when it thundered. Certainly a madhouse would be more fit for such a person than a throne, who should so far forfeit his reason, as to think that the thoughts and hearts of men were within his jurisdiction. William Gurnall.

"Your heart," that is, not your outward man, but the hidden man of the heart (Ezekiel 36:26); the new man which is created after the image of God in righteousness and true holiness, "shall live for ever." The life which animates it is the life of the Spirit of God. John Stevenson.

"All the ends of the world shall remember and turn unto the Lord; and all the kindreds of the nations shall worship before him." This passage is a prediction of the conversion of the Gentiles. It furnishes us with two interesting ideas; the nature of true conversion —and the extent of it under the reign of the Messiah. 1. The NATURE of true conversion: —It is to "remember" —to "turn to the Lord" —and to "worship before him." This is a plain and simple process. Perhaps the first religious exercise of mind of which we are conscious is reflection. A state of unregeneracy is a state of forgetfulness. God is forgotten. Sinners have lost all just sense of his glory, authority, mercy, and judgment; living as if there were no God, or as if they thought there was none. But if ever we are brought to be the subjects of true conversion, we shall be brought to remember these things. This divine change is fitly expressed by the case of the prodigal, who is said to have come to himself, or to his right mind. But further, true conversion consists not only in remembering, but in "turning to the Lord." This part of the passage is expressive of a cordial relinquishment of our idols, whatever they have been, and an acquiescence in the gospel way of salvation by Christ alone. Once more, true conversion to Christ will be accompanied with the "worship" of him. Worship, as a religious exercise, is the homage of the heart, presented to God according to his revealed will. . . . 2. The EXTENT of conversion under the kingdom or reign of the Messiah: "All the ends of the world shall remember and turn unto the Lord; and all the kindreds of the nations shall worship before him." It was fit that the accession of the Gentiles should be reserved for the gospel day, that it might grace the triumph of Christ over his enemies, and appear to be what it is, "the travail of his soul." This great and good work, begun in the apostles' day, must go on, and "must increase," till "All the ends of the world shall remember and turn," and "all the kindreds of the nations shall worship before him." Conversion work has been individual; God has gathered sinners one by one. Thus it is at present with us; but it will not be thus always. People will flock to Zion as doves to their windows. Further, conversion work has hitherto been circumscribed within certain parts of the world. But the time will come when "all the kindreds of the earth" shall worship. These hopes are not the flight of an ardent imagination; they are founded on the true sayings of God. Finally, while we are concerned for the world, let us not forget our own souls. So the whole world be saved and we lost, what will it avail us? Condensed from Andrew Fuller.

"All the ends of the world shall REMEMBER" —this is a remarkable expression. It implies that man has forgotten God. It represents all the successive generations of the world as but one, and then it exhibits that one generation, as if it had been once in paradise, suddenly remembering the Lord whom it had known there, but had long forgotten. . . . The converted nations, we learn by this verse, will not only obtain remembrance of their past loss, but will also be filled with the knowledge of present duty. John Stevenson.

"All the nations of the world" ((Heb.) jizkeru, the same Hebrew root with (Heb.) azkir) "shall remember;" why? what is that? or what shall they remember? Even this: they shall turn to the Lord, and worship him, in his name, in his ordinances; as is explained in the words following of this verse: "And all the families of the nations" ((Heb.) jishtachavu, "shall bow" down themselves, or) "worship before thee," etc. And so in Psalm 86:9, "All nations whom thou hast made shall come" ((Heb.) vejishtachavu) "and they shall worship before thee;" and how shall they do so? Even by recording, remembering, and making mention of the glory of thy name; as in the words following ((Hebrew) vicabbedu lishmecha), "and shall glorify thy name." William Strong's "Saints Communion with God," 1656.

The one undeviating object of the Son all through was, the glory of the Father: he came to do his will, and he fulfilled it with all the unvarying intensity of the most heavenly affection. What, then, will not be the exuberant joy of his heart, when in his glorious kingdom, he shall see the Father beyond all measure glorified? . . . The praise and honour and blessing which will be yielded to the Father in that day through him, so that God shall be all in all, will make him feel he underwent not a sorrow too much for such a precious consummation. . . . Every note of thanksgiving which ascends to the Father, whether from the fowls of the air, or the beasts of the field, or the fishes of the sea, or the hills, or the mountains, or the trees of the forest, or the rivers of the valleys —all shall gladden his heart, as sweet in the ears of God, for the sake of him who redeemed even them from the curse, and restored to them a harmony more musical than burst from them on the birthday of their creation. And man! renewed and regenerated man! for whose soul the blood was spilt, and for the redemption of whose body death was overcome, how shall the chorus of his thanksgiving, in its intelligent and articulate hallelujahs, be the incense which that Saviour shall still love to present unto the Father, a sweet-smelling savour through himself, who, that he might sanctify his people by his own blood, suffered without the camp. How are the channels choked up or impaired in this evil world, wherein the praise and glory of our God should flow as a river! How will Christ then witness, to the delight of his soul, all cleared and restored! No chill upon the heart, no stammering in the tongue, in his Father's praises! No understanding dull, or eye feeble, in the apprehension of his glory! No hand unready, or foot stumbling, in the fulfilling of his commandments. God, the glory of his creatures: his glory their service and their love; and all this the reward to Jesus of once suffering himself. C. J. Goodhart, M.A., in "Bloomsbury Lent Lectures," 1848.

The one undeviating object of the Son all through was, the glory of the Father: he came to do his will, and he fulfilled it with all the unvarying intensity of the most heavenly affection. What, then, will not be the exuberant joy of his heart, when in his glorious kingdom, he shall see the Father beyond all measure glorified? . . . The praise and honour and blessing which will be yielded to the Father in that day through him, so that God shall be all in all, will make him feel he underwent not a sorrow too much for such a precious consummation. . . . Every note of thanksgiving which ascends to the Father, whether from the fowls of the air, or the beasts of the field, or the fishes of the sea, or the hills, or the mountains, or the trees of the forest, or the rivers of the valleys —all shall gladden his heart, as sweet in the ears of God, for the sake of him who redeemed even them from the curse, and restored to them a harmony more musical than burst from them on the birthday of their creation. And man! renewed and regenerated man! for whose soul the blood was spilt, and for the redemption of whose body death was overcome, how shall the chorus of his thanksgiving, in its intelligent and articulate hallelujahs, be the incense which that Saviour shall still love to present unto the Father, a sweet-smelling savour through himself, who, that he might sanctify his people by his own blood, suffered without the camp. How are the channels choked up or impaired in this evil world, wherein the praise and glory of our God should flow as a river! How will Christ then witness, to the delight of his soul, all cleared and restored! No chill upon the heart, no stammering in the tongue, in his Father's praises! No understanding dull, or eye feeble, in the apprehension of his glory! No hand unready, or foot stumbling, in the fulfilling of his commandments. God, the glory of his creatures: his glory their service and their love; and all this the reward to Jesus of once suffering himself. C. J. Goodhart, M.A., in "Bloomsbury Lent Lectures," 1848.

"And they shall bow that go down into the dust; their soul liveth not:" that is, whose soul liveth not, by an Hebraism; it being meant, that he who is of most desperate condition, being without hope of life and salvation, his sins are so notorious, shall "eat" also of this feast, and be turned to God to "worship" and serve him; being thus plucked out of the jaws of death and everlasting destruction, as it were, being before this very hour ready to seize upon him. The new translation, "None can keep alive his own soul," as it agreeth not with the Hebrew, so it makes the sense more perplexed. By "him that goeth down to the dust, whose soul liveth not," some understand the most miserably poor, who have nothing to feed upon, whereby their life may be preserved, yet shall feed also of this feast as well as the rich, and praise God. Ainsworth is for either spiritually poor and miserable, because most wicked, or worldly poor; and there is an exposition of Basil's, understanding by the rich, the rich in faith and grace, touching which, or the rich properly so called, he is indifferent. But because it is said, "The fat of the earth," I prefer the former, and that the close of the verse may best answer to the first part; the latter by "those that are going to the dust," understand the miserably poor. So that there is a commonplace of comfort for all, both richest and poorest, if they be subjects of God's kingdom of grace: their souls shall be alike fed by him and saved. John Mayer.

"All they that go down to the dust;" either those who stand quivering on the brink of the grave, or those who occupy the humble, sequestered walks of life. As the great and opulent of the earth are intended in the first clause, it is not by any means unnatural to suppose that the image of going "down to the dust," is designed to represent the poor and mean of mankind, who are unable to support themselves, and to provide for their multiplied necessities. If the grave be alluded to, as is thought by many eminent divines, the beautiful sentiment of the verse will be, that multitudes of dying sinners shall be brought to worship Jehovah, and that those who cannot save or deliver themselves shall seek that shelter which none can find but those who approach the mercy-seat. "Rich and poor," as Bishop Horne observes, "are invited" —that is, to "worship God;" "and the hour is coming when all the race of Adam, as many as sleep in the 'dust' of the earth, unable to raise themselves from thence, quickened and called forth by the voice of the Son of Man, must bow the knee to King Messiah." John Morison.

To be brought to the dust, is, at first, a circumlocution or description of death: "Shall the dust praise thee, shall it declare thy truth?" Psalm 30:9. That is, shall I praise thee when I am among the dead? "What profit is there in my blood, when I go down to the pit?" Not that profit, sure, I cannot bring thee in the tribute of praise when my life's gone out. Secondly, to be brought to the dust is a description of any low and poor condition. "All they that be fat upon the earth" (that is, the great and mighty), "shall eat and worship" "all they that go down to the dust" (that is, the mean and base), "shall bow before him." As if he had said, rich and poor, high and low, the king and the beggar, have alike need of salvation by Jesus Christ, and must submit unto him, that they may be saved, for, as it there follows, "none can keep alive his own soul." The captivity of the Jews in Babylon is expressed under those notions of death, and of dwelling in the dust (Isaiah 26:19); to show how low, that no power but his who can raise the dead, could work their deliverance. Joseph Caryl.

"None can keep alive his own soul." And yet we look back to our conversion, and its agonies of earnestness, its feelings of deep, helpless dependence —of Christ's being absolutely our daily, hourly need —supplier —as a past something —a stage of spiritual life which is over. And we are satisfied to have it so. The Spirit of God moved over our deadness, and breathed into us the breath of life. My soul became a living soul. But was this enough? God's word says, No. "None can keep alive his own soul." My heart says, No. Truth must ever answer to truth. I cannot (ah! have I not tried, and failed?) I cannot keep alive my own soul. We cannot live upon ourselves. Our physical life is kept up by supply from without —air, food, warmth. So must the spiritual life. Jesus gives, Jesus feeds us day by day, else must the life fade out and die. "None can keep alive his own soul." It is not enough to be made alive. I must be fed, and guided, and taught, and kept in life. Mother, who hast brought a living babe into the world, is your work done? Will you not nurse it, and feed it, and care for it, that it may be kept alive? Lord, I am this babe. I live indeed, for I can crave and cry. Leave me not, O my Saviour. Forsake not the work of thine own hands. In thee I live. Hold me, carry me, feed me, let me abide in thee. "For thy kingdom is the Lord's: and he is the governor among the nations. All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul." In our work for God, we need to remember this. Is not the conversion, the arousing of sinners, the great, and with many, the sole aim in working for God? Should it be so? Let us think of this other work. Let us help to keep alive. Perhaps it is less distinguished, as it may be less distinguished to feed a starving child than to rescue a drowning man. But let us walk less by sight, more by faith. Let us not indeed neglect to call to life those who are spiritually dead. But Oh! let us watch for the more hidden needs of the living —the fading, starving, fainting souls, which yet can walk and speak, and cover their want and sorrow. Let us be fellow-workers with God in all his work. And with a deep heart-feeling of the need of constant life supplies from above, let us try how often, how freely, we may be made the channels of those streams of the "water of life," —for "none can keep alive his own soul." Mary B. M. Duncan, in "Bible Hours." 1856.

Having considered the vastness and glory of the prospect, our Lord next contemplates the reality and minuteness of its accomplishment. He sets before his mind individual cases and particular facts. He appears to look upon this picture of the future as we do upon a grand historical painting of the past. It seems natural to gaze with silent admiration on the picture as a whole, then to fix the attention on particular groups, and testify our sense of the general excellence, by expatiating on the truth and beauty of the several parts. John Stevenson.

"A seed shall serve him." This figurative expression signifies Christ and his people, who yield true obedience to God —they are called by this name in a spiritual and figurative, but most appropriate sense. The idea is taken from the operations of the husbandman who carefully reserves every year a portion of his grain for seed. Though it be small, compared with all the produce of his harvest, yet he prizes it very highly and estimates it by the value of that crop which it may yield in the succeeding autumn. Nor does he look only to the quantity, he pays particular regard to the quality of the seed. He reserves only the best, nay, he will put away his own if spoiled, that he may procure better. The very smallest quantity of really good seed, is, to him, an object of great desire, and if by grievous failure of crops, he should not be able to procure more than a single grain, yet would he accept it thankfully, preserve it carefully, and plant it in the most favourable soil. Such is the source from which the metaphor is taken. John Stevenson.

"And shall declare his righteousness." The occupation of the seed is to "declare," to testify from their own experience, from their own knowledge and convictions, that grand subject, theme, or lesson, which they have learned. . . . They will declare the righteousness of God the Holy Ghost in his convictions of sin, in his reproofs of conscience, in his forsaking of the impenitent, and in his abiding with the believer. And in a special manner, they will declare the righteousness of God the Son, during his human life, in his sufferings, and death, as man's surety, by which he "magnified the law, and made it honourable" (Isaiah 42:21), and on account of which they are able to address him by this name, "The Lord our Righteousness." (Jeremiah 23:6.) John Stevenson.

"A people that shall be born." What is this? What people is there that is not born? According to my apprehensions I think this is said for this reason —because the people of other kings are formed by laws, by customs, and by manners; by which, however, you can never move a man to true righteousness: it is only a fable of righteousness, and a mere theatrical scene or representation. For even the law of Moses could form the people of the Jews unto nothing but unto hypocrisy. But the people of this King are not formed by laws to make up an external appearance, but they are begotten by water and by the Spirit unto a new creature of truth. Martin Luther.

Whole Psalm. The volume entitled "Christ on the Cross," by Rev. J. Stevenson, has a sermon upon every verse. We give the headings, they are suggestive. Verse 1. The Cry. 2. The Complaint. 3. The Acknowledgment. 4-6. The Contrast. 6. The Reproach. 7. The Mockery. 8. The Taunt. 9, 10. The Appeal. 11. The Entreaty. 12, 13. The Assault. 14. The Faintness. 15. The Exhaustion. 16. The Piercing. 17. The Emaciation. 17. The Insulting Gaze. 18. The Partition of the Garments and Casting Lots. 19-21. The Importunity. 21. The Deliverance. 22. The Gratitude. 23. The Invitation. 24. The Testimony. 25. The Vow. 26. The Satisfaction of the Meek; the Seekers of the Lord Praising Him; the Eternal Life. 27. The Conversion of the World. 28. The Enthronement. 29. The Author of the Faith. 30. The Seed. 31. The Everlasting Theme and Occupation. The Finish of the Faith.

The Saviour's dying cry.

Unanswered prayer. Enquire the reason for it; encourage our hope concerning it; urge to continue in importunity.

Whatever God may do, we must settle it in our minds that he is holy and to be praised.

God's faithfulness in past ages a plea for the present.

Ancient saints.

I. Their life. "They trusted."

II. Their practice. "They cried."

III. Their experience. "Were not confounded."

IV. Their voice to us.

Ancient saints.

I. Their life. "They trusted."

II. Their practice. "They cried."

III. Their experience. "Were not confounded."

IV. Their voice to us.

Full of striking sentences upon our Lord's suffering.

A saint's troubles, his arguments in prayer.

"My darling." A man's soul to be very dear to him.

Verse 21 (first clause). "Lion's mouth." Men of cruelty. The devil. Sin. Death. Hell.

Christ as a brother, a preacher, and a precentor.

A sweet subject, a glorious preacher, a loving relationship, a heavenly exercise.

A threefold duty, "praise him, "glorify him;" "fear him;" towards one object, "the Lord;" for three characters, "ye that fear him, seed of Jacob, seed of Israel," which are but one person.

Glory to God the fruit of the tree on which Jesus died.

A consoling fact in history attested by universal experience.

(first clause). A common fear dispelled.

Public praise.

I. A delightful exercise —"praise."

II. A personal participation —"My praise."

III. A fitting object —"of thee."

IV. A special source —"from thee."

V. An appropriate place —"in the great congregation."

(second clause). Vows. What vows to make, when and how to make them, and the importance of paying them.

Spiritual feasting. The guests, the food, the host, and the satisfaction.

(second clause). Seekers who shall be singers. Who they are? What they shall do? When? and what is the reason for expecting that they shall?

(last clause). Life everlasting. What lives? Source of life. Manner of life. Why for ever? What occupation? What comfort to be derived from it?

Nature of true conversion, and extent of it under the reign of the Messiah. Andrew Fuller.

The universal triumph of Christianity certain.

The order of conversion. See the Exposition.

The empire of the King of kings as it is, and as it shall be.

Grace for the rich, grace for the poor, but all lost without it.

Verse 29 (last clause). A weighty text upon the vanity of self-confidence.

The perpetuity of the church.

Verse 30 (last clause). Church history, the marrow of all history.

Future prospects for the church.

I. Conversions certain.

II. Preachers promised.

III. Succeeding generations blest.

IV. Gospel published.

V. Christ exalted.

WORK UPON THE TWENTY-SECOND PSALM Christ on the Cross: An Exposition of the Twenty-second Psalm. By the Rev. JOHN STEVENSON, Perpetual Curate of Curry and Gunwalloe, Cornwall. 1842.