Study

a Bible passage

Click a verse to see commentary
Select a resource above

Psalm 22

Plea for Deliverance from Suffering and Hostility

To the leader: according to The Deer of the Dawn. A Psalm of David.

1

My God, my God, why have you forsaken me?

Why are you so far from helping me, from the words of my groaning?

2

O my God, I cry by day, but you do not answer;

and by night, but find no rest.

 

3

Yet you are holy,

enthroned on the praises of Israel.

4

In you our ancestors trusted;

they trusted, and you delivered them.

5

To you they cried, and were saved;

in you they trusted, and were not put to shame.

 

6

But I am a worm, and not human;

scorned by others, and despised by the people.

7

All who see me mock at me;

they make mouths at me, they shake their heads;

8

“Commit your cause to the L ord; let him deliver—

let him rescue the one in whom he delights!”

 

9

Yet it was you who took me from the womb;

you kept me safe on my mother’s breast.

10

On you I was cast from my birth,

and since my mother bore me you have been my God.

11

Do not be far from me,

for trouble is near

and there is no one to help.

 

12

Many bulls encircle me,

strong bulls of Bashan surround me;

13

they open wide their mouths at me,

like a ravening and 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 within my breast;

15

my mouth is dried up like a potsherd,

and my tongue sticks to my jaws;

you lay me in the dust of death.

 

16

For dogs are all around me;

a company of evildoers encircles me.

My hands and feet have shriveled;

17

I can count all my bones.

They stare and gloat over me;

18

they divide my clothes among themselves,

and for my clothing they cast lots.

 

19

But you, O L ord, do not be far away!

O my help, come quickly to my aid!

20

Deliver my soul from the sword,

my life from the power of the dog!

21

Save me from the mouth of the lion!

 

From the horns of the wild oxen you have rescued me.

22

I will tell of your name to my brothers and sisters;

in the midst of the congregation I will praise you:

23

You who fear the L ord, praise him!

All you offspring of Jacob, glorify him;

stand in awe of him, all you offspring of Israel!

24

For he did not despise or abhor

the affliction of the afflicted;

he did not hide his face from me,

but heard when I cried to him.

 

25

From you comes my praise in the great congregation;

my vows I will pay before those who fear him.

26

The poor shall eat and be satisfied;

those who seek him shall praise the L ord.

May your hearts live forever!

 

27

All the ends of the earth shall remember

and turn to the L ord;

and all the families of the nations

shall worship before him.

28

For dominion belongs to the L ord,

and he rules over the nations.

 

29

To him, indeed, shall all who sleep in the earth bow down;

before him shall bow all who go down to the dust,

and I shall live for him.

30

Posterity will serve him;

future generations will be told about the Lord,

31

and proclaim his deliverance to a people yet unborn,

saying that he has done it.


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 499499     “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. 500500     “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. 501501     “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.

2. O my God! I cry in the day-time. In this verse the Psalmist expresses the long continuance of his affliction, which increased his disquietude and weariness. It was a temptation even still more grievous, that his crying seemed only to be lost labor; for, as our only means of relief under our calamities is in calling upon God, if we derive no advantage from our prayers, what other remedy remains for us? David, therefore, complains that God is in a manner deaf to his prayers. When he says in the second clause, And there is no silence to me, the meaning is, that he experienced no comfort or solace, nothing which could impart tranquillity to his troubled mind. As long as affliction pressed upon him, his mind was so disquieted, that he was constrained to cry out. Here there is shown the constancy of faith, in that the long duration of calamities could neither overthrow it, nor interrupt its exercise. The true rule of praying is, therefore, this, that he who seems to have beaten the air to no purpose, or to have lost his labor in praying for a long time, should not, on that account, leave off, or desist from that duty. Meanwhile, there is this advantage which God in his fatherly kindness grants to his people, that if they have been disappointed at any time of their desires and expectations, they may make known to God their perplexities and distresses, and unburden them, as it were, into his bosom.

3. Yet thou art holy. In the Hebrew, it is properly, And thou art holy: but the copula ו, vau, ought, without doubt, to be rendered by the adversative particle yet. Some think that the eternal and immutable state of God is here set in opposition to the afflictions which David experienced; 504504     As ישב, yashab, not only signifies to inhabit, but also to remain or continue, (see Psalm 102:13,) Hammond thinks this last is the meaning here, and renders the word, “But thou remainest or continuest to be holy, O thou, the praises of, or who art the praises of Israel, that is, the object of all their praises; or more simply, But thou remainest holy, the praises of Israel.” but I cannot subscribe to this opinion. It is more simple and natural to view the language as meaning, that God has always shown himself gracious to his chosen people. The subject here treated is not what God is in heaven, but what he has shown himself to be towards men. It may be asked, whether David, in these words, aggravates his complaint, by insinuating that he is the only person who obtains nothing from God? or whether, by holding up these words as a shield before him, he repels the temptation with which he was assailed, by exhibiting to his view this truth, that God is the continual deliverer of his people? I admit that this verse is an additional expression of the greatness of David’s grief; but I have no doubt, that in using this language he seeks from it a remedy against his distrust. It was a dangerous temptation to see himself forsaken by God; and, accordingly, lest by continually thinking upon it, he should nourish it, he turned his mind to the contemplation of the constant evidences afforded of the grace of God, from which he might encourage himself, in the hope of obtaining succor. He, therefore, not only meant to ask how it was that God, who had always dealt mercifully with his people, should now, forgetting as it were his own nature, thus leave a miserable man without any succor or solace; but he also takes a shield with which to defend himself against the fiery darts of Satan. He calls God holy, because he continues always like himself. He says that he inhabiteth the praises of Israel; because, in showing such liberality towards the chosen people, as to be continually bestowing blessings upon them, he furnished them with matter for continued praise and thanksgiving. Unless God cause us to taste of his goodness by doing us good, we must needs become mute in regard to the celebration of his praise. As David belonged to the number of this chosen people, he strives, in opposition to all the obstacles which distrust might suggest as standing in the way, to cherish the hope that he shall at length be united to this body to sing along with them the praises of God.

4. Our fathers trusted in thee. Here the Psalmist assigns the reason why God sitteth amidst the praises of the tribes of Israel. The reason is, because his hand had been always stretched forth to preserve his faithful people. David, as I have just now observed, gathers together the examples of all past ages, in order thereby to encourage, strengthen, and effectually persuade himself, that as God had never cast off any of his chosen people, he also would be one of the number of those for whom deliverance is securely laid up in the hand of God. He therefore expressly declares that he belongs to the offspring of those who had been heard, intimating by this, that he is an heir of the same grace which they had experienced. He has an eye to the covenant by which God had adopted the posterity of Abraham to be his peculiar people. It would be of little consequence to know the varied instances in which God has exercised his mercy towards his own people, unless each of us could reckon himself among their number, as David includes himself in the Church of God. In repeating three times that the fathers had obtained deliverance by trusting, there is no doubt that with all modesty he intends tacitly to intimate that he had the same hope with which they were inspired, a hope which draws after it, as its effect, the fulfillment of the promises in our behalf. In order that a man may derive encouragement from the blessings which God has bestowed upon his servants in former times, he should turn his attention to the free promises of God’s word, and to the faith which leans upon them. In short, to show that this confidence was neither cold nor dead, David tells us, at the same time, that they cried unto God. He who pretends that he trusts in God, and yet is so listless and indifferent under his calamities that he does not implore his aid, lies shamefully. By prayer, then, true faith is known, as the goodness of a tree is known by its fruit. It ought also to be observed, that God regards no other prayers as right but those which proceed from faith, and are accompanied with it. It is therefore not without good reason that David has put the word cried in the middle between these words, They trusted in thee, they trusted, in the fourth verse, and these words, They trusted in thee, in the fifth verse.

6. But I am a worm, and not a man. David does not murmur against God as if God had dealt hardly with him; but in bewailing his condition, he says, in order the more effectually to induce God to show him mercy, that he is not accounted so much as a man. This, it is true, seems at first sight to have a tendency to discourage the mind, or rather to destroy faith; but it will appear more clearly from the sequel, that so far from this being the case, David declares how miserable his condition is, that by this means he may encourage himself in the hope of obtaining relief. He therefore argues that it could not be but that God would at length stretch forth his hand to save him; to save him, I say, who was so severely afflicted, and on the brink of despair. If God has had compassion on all who have ever been afflicted, although afflicted only in a moderate degree, how could he forsake his servant when plunged in the lowest abyss of all calamities? Whenever, therefore, we are overwhelmed under a great weight of afflictions, we ought rather to take from this an argument to encourage us to hope for deliverance, than suffer ourselves to fall into despair. If God so severely exercised his most eminent servant David, and abased him so far that he had not a place even among the most despised of men, let us not take it ill, if, after his example, we are brought low. We ought, however, principally to call to our remembrance the Son of God, in whose person we know this also was fulfilled, as Isaiah had predicted,

“He is despised and rejected of men; a man of sorrows, and acquainted with grief and we hid as it were our faces from him; he was despised, and we esteemed him not.” (Isaiah 53:3)

By these words of the prophet we are furnished with a sufficient refutation of the frivolous subtlety of those who have philosophised upon the word worm, as if David here pointed out some singular mystery in the generation of Christ; whereas his meaning simply is, that he had been abased beneath all men, and, as it were, cut off from the number of living beings. The fact that the Son of God suffered himself to be reduced to such ignominy, yea, descended even to hell, is so far from obscuring, in any respect, his celestial glory, that it is rather a bright mirror from which is reflected his unparalleled grace towards us.

7. All those who see me mock at me, etc., 505505     Bishop Horsley reads these words, “All who see me insult [me] with gestures of derision:” and says, “I can no otherwise render the verb לעג, than by this periphrasis. Bishop Mant translates the whole verse thus,
   “All who to slaughter see me led,
Deride my state distrest;
They curl the lip, they shake the head,
They point the taunting jest:”

   And observes, “The distinctness and colouring of the prophetic picture here are as striking to the imagination, as the subject is painful to the heart.”
This is an explanation of the preceding sentence. He had said that he was an object of scorn to the lowest of men, and, as it were, to the refuse of the people. He now informs us of the ignominy with which he had been treated, — that not content with opprobrious language, they also showed their insolence by their very gesture, both by shooting out their lips, 506506     “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 upon the Bible. and by shaking their heads. As the words which we render they thrust out the lip, is, in the Hebrew, they open with the lip, 507507     בשפה, besaphah, with the lip. some explain them as meaning to rail. But this view does not appear to me to be appropriate; for the letter ב, beth, which signifies with, is here superfluous, as it often is in the Hebrew. I have therefore preferred rendering the original words, they thrust out the lip; which is the gesture of those who mock openly and injuriously. The reproachful language which follows was much more grievous when they alleged against him that God, who he openly avowed was his father, was turned away from him. We know that David, when he saw himself unjustly condemned of the world, was accustomed to support and console himself with the assurance, that since he had the approving testimony of a good conscience, he had God in heaven for his guardian, who was able to execute vengeance upon his revilers. 508508     “Qu’il avoit Dieu au ciel pour garent qui s’avoir bien faire la vengence de ses mesdisans.” — Fr. But now, all who saw him reproached him, that with vain arrogance he had groundlessly boasted of the succor he would receive from God. Where is that God, say they, on whom he leaned? Where is that love to which he trusted? Satan has not a more deadly dart for wounding the souls of men than when he endeavors to dislodge hope from our minds, by turning the promises of God into ridicule. David’s enemies, however, do not simply say that his prayers were in vain, and that the love of God of which he boasted was fallacious; but they indirectly charge him with being a hypocrite, in that he falsely pretended to be one of the children of God, from whom he was altogether estranged.

How severe a temptation this must have been to David every man may judge from his own experience. But by the remedy he used he afforded a proof of the sincerity of his confidence: for unless he had had God as the undoubted witness and approver of the sincerity of his heart, he would never have dared to come before him with this complaint. Whenever, therefore, men charge us with hypocrisy, let it be our endeavor that the inward sincerity of our hearts may answer for us before God. And whenever Satan attempts to dislodge faith from our minds, by biting detraction and cruel derision, let this be our sacred anchors — to call upon God to witness it, and that, beholding it, he may be pleased to show his righteousness in maintaining our right, since his holy name cannot be branded with viler blasphemy than to say that those who put their trust in him are puffed up with vain confidence, and that those who persuade themselves that God loves them deceive themselves with a groundless fancy. As the Son of God was assailed with the same weapon, it is certain that Satan will not be more sparing of true believers who are his members than of him. They ought, therefore, to defend themselves from this consideration - that although men may regard them as in a desperate condition, yet, if they commit to God both themselves and all their affairs, their prayers will not be in vain. By the verb, גל, gol, which is rendered to commit, the nature and efficacy of faith are very well expressed, which, reposing itself upon the providence of God, relieves our minds from the burdens of the cares and troubles with which they are agitated.

9. Surely thou. David again here raises a new fortress, in order to withstand and repel the machinations of Satan. He briefly enumerates the benefits which God had bestowed upon him, by which he had long since learned that he was his father. Yea, he declares that even before he was born God had shown towards him such evidence of his fatherly love, that although now overwhelmed with the darkness of death, he might upon good ground venture to hope for life from him. And it is the Holy Spirit who teaches the faithful the wisdom to collect together, when they are brought into circumstances of fear and trouble, the evidences of the goodness of God, in order thereby to sustain and strengthen their faith. We ought to regard it as an established principle, that as God never wearies in the exercise of his liberality, and as the most exuberant bestowment cannot exhaust his riches, it follows that, as we have experienced him to be a father from our earliest infancy, he will show himself the same towards us even to extreme old age. In acknowledging that he was taken from the womb by the hand of God, and that God had caused him to confide upon the breasts of his mother, the meaning is, that although it is by the operation of natural causes that infants come into the world, and are nourished with their mother’s milk, yet therein the wonderful providence of God brightly shines forth. This miracle, it is true, because of its ordinary occurrence, is made less account of by us. But if ingratitude did not put upon our eyes the veil of stupidity, we would be ravished with admiration at every childbirth in the world. What prevents the child from perishing, as it might, a hundred times in its own corruption, before the time for bringing it forth arrives, but that God, by his secret and incomprehensible power, keeps it alive in its grave? And after it is brought into the world, seeing it is subject to so many miseries, and cannot stir a finger to help itself, how could it live even for a single day, did not God take it up into his fatherly bosom to nourish and protect it? It is, therefore, with good reason said, that the infant is cast upon him; for, unless he fed the tender little babes, and watched over all the offices of the nurse, even at the very time of their being brought forth, they are exposed to a hundred deaths, by which they would be suffocated in an instant. Finally, David concludes that God was his God. God, it is true, to all appearance, shows the like goodness which is here celebrated even to the brute creation; but it is only to mankind that he shows himself to be a father in a special manner. And although he does not immediately endue babes with the knowledge of himself, yet he is said to give them confidence, because, by showing in fact that he takes care of their life, he in a manner allures them to himself; as it is said in another place,

“He giveth to the beast his food, and to the young ravens which cry,” (Psalm 147:9.)

Since God anticipates in this manner, by his grace, little infants before they have as yet the use of reason, it is certain that he will never disappoint the hope of his servants when they petition and call upon him. This is the argument by which David struggled with, and endeavored to overcome temptation.

11. Depart not far from me. Here he employs another argument to induce God to show him mercy, alleging that he is sorely pressed and hemmed in by the greatest distress. He doubtless set before his eyes the office which the Scriptures every where attribute to God of succouring the miserable, and of being the more ready to help us the more we are afflicted. Even despair itself, therefore, served as a ladder to elevate his mind to the exercise of devout and fervent prayer. In like manner, the feeling we have of our afflictions should excite us to take shelter under the wings of God, that by granting us his aid, he may show that he takes a deep interest in our welfare.

12. Strong bulls have encompassed me. The Psalmist now complains of the cruelty and barbarous rage of his enemies; and he compares them first to bulls, secondly to lions, and thirdly to dogs. When the anger of bulls is kindled, we know how fierce and terrible they are. The lion, also, is a cruel beast, and dreadful to mankind. And the eager and fierce boldness with which dogs, when once they are irritated, rush upon a man to do him injury, is well known. In short, David’s enemies were so blood-thirsty and cruel, that they more resembled wild beasts than men. He calls them not simply bulls, but strong bulls. Instead of rendering the original word רבים, rabbim, strong, as we have done, some would render it many: with which I cannot agree. David, it is true, was assailed by great hosts of enemies; but it appears, from the second clause of the verse, that what is here described is their strength, and not their number. He there terms them the bulls of Bashan; meaning by that expression, well-fed bulls, and, consequently, large and strong: for we know that the hill of Bashan was distinguished for rich and fat pastures. 511511     “The bull is known to be a fierce animal, and those of Bashan, from its luxuriant pastures, were uncommonly so.” — Dr Geddes.

14. I am poured out like water. Hitherto he has informed us that being surrounded by wild beasts, he was not far from death, as if he had been at the point of being devoured every moment. He now bewails, in addition to this, his inward distress; from which we learn that he was not stupid or insensible in dangers. It could have been no ordinary fear which made him almost pine away, by which his bones were disjointed, and his heart poured out like water. We see, then, that David was not buffeted with the waves of affliction like a rock which cannot be moved, but was agitated within by sore troubles and temptations, which, through the infirmity of the flesh, he would never have been able to sustain had he not been aided by the power of the Spirit of God. How these sufferings are applicable to Christ I have informed you a little before. Being a real man, he was truly subject to the infirmities of our flesh, only without the taint of sin. The perfect purity of his nature did not extinguish the human affections; it only regulated them, that they might not become sinful through excess. The greatness of his griefs, therefore, could not so weaken him as to prevent him, even in the midst of his most excruciating sufferings, from submitting himself to the will of God, with a composed and peaceful mind. Now, although this is not the case with respect to us, who have within us turbulent and disorderly affections, and who never can keep them under such restraint as not to be driven hither and thither by their impetuosity, yet, after the example of David, we ought to take courage; and when, through our infirmity, we are, as it were, almost lifeless, we should direct our groanings to God, beseeching him that he would be graciously pleased to restore us to strength and vigor. 512512     “Ace qu’il luy plaise nous remettre sus, et nous rendre force et vigueur.” — Fr.

15. My strength is dried up. He means the vigor which is imparted to us by the radical moisture, as physicians call it. What he adds in the next clause, My tongue cleaveth to my jaws, is of the same import. We know that excessive grief not only consumes the vital spirits, but also dries up almost all the moisture which is in our bodies. He next declares, that in consequence of this, he was adjudged or devoted to the grave: Thou hast brought me to the dust of death. By this he intimates, that all hope of life was taken from him; and in this sense Paul also says, (2 Corinthians 1:9,) that “he had received the sentence of death in himself.” But David here speaks of himself in hyperbolical language, and he does this in order to lead us beyond himself to Christ. The dreadful encounter of our Redeemer with death, by which there was forced from his body blood instead of sweat; his descent into hell, by which he tasted of the wrath of God which was due to sinners; and, in short, his emptying himself, could not be adequately expressed by any of the ordinary forms of speech. Moreover, David speaks of death as those who are in trouble are accustomed to speak of it, who, struck with fear, can think of nothing but of their being reduced to dust and to destruction. Whenever the minds of the saints are surrounded and oppressed with this darkness, there is always some unbelief mixed with their exercise, which prevents them from all at once emerging from it to the light of a new life. But in Christ these two things were wonderfully conjoined, namely, terror, proceeding from a sense of the curse of God; and patience, arising from faith, which tranquillised all the mental emotions, so that they continued in complete and willing subjection to the authority of God. With respect to ourselves, who are not endued with the like power, if at any time, upon beholding nothing but destruction near us, we are for a season greatly dismayed, we should endeavor by degrees to recover courage, and to elevate ourselves to the hope which quickens the dead.

16. They have pierced my hands and my feet. The original word, which we have translated they have pierced, is כארי, caari, which literally rendered is, like a lion. As all the Hebrew Bibles at this day, without exception, have this reading, I would have had great hesitation in departing from a reading which they all support, were it not that the scope of the discourse compels me to do so, and were there not strong grounds for conjecturing that this passage has been fraudulently corrupted by the Jews. With respect to the Septuagint version, there is no doubt that the translators had read in the Hebrew text, כארו, caaru, that is the letter ו, vau, where there is now the letter י, yod. 513513     This word has created much discussion. In the Hebrew Bible, the kethib or textual reading is, כארי, caari, like a lion; the keri, or marginal reading, is כארו, caaru, “they pierced,” from כרה, carah, to cut, dig, or pierce. Both readings are supported by MSS. There is, however, no ground to doubt that the genuine reading is, כארו, caaru. As the Septuagint here reads ωρυξαν, they pierced, the translators, doubtless, considered that the correct reading of the Hebrew text was כארו, caaru. The Vulgate, Syriac, Arabic, and Ethiopic, give a similar rendering. All the Evangelists also quote and apply the passage to the crucifixion of Christ. Besides, the other reading, כארי, caari, as a lion, renders the passage unintelligible. The Chaldee version has combined both the ideas of pierced and as a lion, reading, “Biting, as a lion, my hands and my feet.” Our author supposes that the text has been fraudulently corrupted by the Jews, who have intentionally changed כארו, caaru, into כארי, caari. But there is no necessity for supposing that there has been any fraud in the case. In the process of transcription, the change might have been made unintentionally, by the substitution of the letter י, yod, for the letter ו, vau, which it so nearly resembles. Walford observes, “that the present reading [כארי, caari] is quite satisfactory, if it be taken as a participle plural in reflexive, and be translated, ‘Wounders of my hands and my feet.’” The Jews prate much about the literal sense being purposely and deliberately overthrown, by our rendering the original word by they have pierced: but for this allegation there is no color of truth whatever. What need was there to trifle so presumptuously in a matter where it was altogether unnecessary? Very great suspicion of falsehood, however, attaches to them, seeing it is the uppermost desire of their hearts to despoil the crucified Jesus of his escutcheons, and to divest him of his character as the Messiah and Redeemer. If we receive this reading as they would have us to do, the sense will be enveloped in marvellous obscurity. In the first place, it will be a defective form of expression, and to complete it, they say it is necessary to supply the verb to surround or to beset. But what do they mean by besetting the hands and the feet? Besetting belongs no more to these parts of the human body than to the whole man. The absurdity of this argument being discovered, they have recourse to the most ridiculous old wives’ fables, according to their usual way, saying, that the lion, when he meets any man in his road, makes a circle with his tail before rushing upon his prey: from which it is abundantly evident that they are at a loss for arguments to support their view.

Again, since David, in the preceding verse, has used the similitude of a lion, the repetition of it in this verse would be superfluous. I forbear insisting upon what some of our expositors have observed, namely, that this noun, when it has prefixed to it the letter כ, caph, which signifies as, the word denoting similitude, has commonly other points than those which are employed in this passage. My object, however, is not here to labor to convince the Jews who in controversy are in the highest degree obstinate and opinionative. I only intend briefly to show how wickedly they endeavor to perplex Christians on account of the different reading which occurs in this place. When they object, that by the appointment of the law no man was fastened with nails to a cross, they betray in this their gross ignorance of history, since it is certain that the Romans introduced many of their own customs and manners into the provin ces which they had conquered. If they object that David was never nailed to a cross, the answer is easy, namely, that in bewailing his condition, he has made use of a similitude, declaring that he was not less afflicted by his enemies than the man who is suspended on a cross, having his hands and feet pierced through with nails. We will meet a little after with more of the same kind of metaphors.

17. I will number. The Hebrew word עצמות, atsmoth which signifies bones, is derived from another word, which signifies strength; and, therefore, this term is sometimes applied to friends, by whose defense we are strengthened, or to arguments and reasons which are, as it were, the sinews and the strength of the defense of a cause. Some, therefore, put this meaning upon the passage, — I will profit nothing by reckoning up all my arguments in self-vindication; for my enemies are fully determined to destroy me by some means or other, whether fair or foul, without having any regard to the dictates of justice. Others explain it thus: Although I should gather together all the aids which might seem to be capable of affording me succor, they would avail me nothing. But the exposition which is more generally received seems to me to be also the more simple and natural, and, therefore, I embrace it the more readily. It is this - that David complains that his body was so lean and wasted, that the bones appeared protruding from all parts of it; for he adds immediately after, that his enemies took pleasure in seeing him in so pitiable a condition. Thus the two clauses of the verse are beautifully connected together. The cruelty of his enemies was so insatiable, that beholding a wretched man wasted with grief, and as it were pining away, they took pleasure in feeding their eyes with so sad a spectacle.

What follows in the next verse concerning his garments is metaphorical. It is as if he had said, that all his goods were become a prey to his enemies, even as conquerors are accustomed to plunder the vanquished, or to divide the spoil among themselves, by casting lots to determine the share which belongs to each. Comparing his ornaments, riches, and all that he possessed, to his garments, he complains that, after he had been despoiled of them, his enemies divided them among themselves, as so much booty, accompanied with mockery of him; and by this mockery the villany of their conduct was aggravated, inasmuch as they triumphed over him, as if he had been a dead man. The Evangelists quote this place to the letter, as we say, and without figure; and there is no absurdity in their doing so. To teach us the more certainly that in this psalm Christ is described to us by the Spirit of prophecy, the heavenly Father intended that in the person of his Son those things should be visibly accomplished which were shadowed forth in David. Matthew, (Matthew 8:16, 17,) in narrating that the paralytic, the blind, and the lame, were healed of their diseases, says, that this was done “that it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bear our sicknesses;” although the prophet, in that place, sets before us the Son of God in the character of a spiritual physician. We are extremely slow and backward to believe; and it is not wonderful, that, on account of our dullness of apprehension, a demonstration of the character of Christ, palpable to our senses, has been given us, 516516     “Il nous a este faite une demonstration si grossiere, qu’on la pouvoit taster, au doigt.” — Fr. “There has been given us a demonstration so palpable, that it might be touched with the finger. which might have the effect of arousing the sluggishness of our understandings.


VIEWNAME is study