Psalm 22:2 Komentář

The Spirit of Christ, which was in the prophets, testifies in this psalm, as clearly and fully as any where in all the Old Testament, "the sufferings of Christ and the glory that should follow" (Pe1 1:11); of him, no doubt, David here speaks, and not of himself, or any other man. Much of it is expressly applied to Christ in the New Testament, all of it may be applied to him, and some of it must be understood of him only. The providences of God concerning David were so very extraordinary that we may suppose there were some wise and good men who then could not but look upon him as a figure of him that was to come. But the composition of his psalms especially, in which he found himself wonderfully carried out by the spirit of prophecy far beyond his own thought and intention, was (we may suppose) an abundant satisfaction to himself that he was not only a father of the Messiah, but a figure of him. In this psalm he speaks, I. Of the humiliation of Christ (v. 1-21), where David, as a type of Christ, complains of the very calamitous condition he was in upon many accounts. 1. He complains, and mixes comforts with his complaints; he complains (Psa 22:1, Psa 22:2), but comforts himself (Psa 22:3-5), complains again (Psa 22:6-8), but comforts himself again, (Psa 22:9, Psa 22:10). 2. He complains, and mixes prayers with his complaints; he complains of the power and rage of his enemies (Psa 22:12, Psa 22:13, Psa 22:16, Psa 22:18), of his own bodily weakness and decay (Psa 22:14, Psa 22:15, Psa 22:17); but prays that God would not be far from him (Psa 22:11, Psa 22:19), that he would save and deliver him (Psa 22:19-21). II. Of the exaltation of Christ, that his undertaking should be for the glory of God (Psa 22:22-25), for the salvation and joy of his people (Psa 22:26-29), and for the perpetuating of his own kingdom (Psa 22:30, Psa 22:31). In singing this psalm we must keep our thoughts fixed upon Christ, and be so affected with his sufferings as to experience the fellowship of them, and so affected with his grace as to experience the power and influence of it. To the chief musician upon Aijeleth Shahar. A psalm of David.

INTRODUCTION TO PSALM 22 To the chief Musician upon Aijeleth Shahar, a Psalm of David. The only thing observable in the title of this psalm is the sense of the words "Aijeleth Shahar", left untranslated; which, according to some of the Jewish (g) interpreters, is the name of a musical instrument; to which our version inclines; and a learned Jew (h) says, it is the instrument which the mourning women used on account of distress which was sudden, not known till it came, as a man does not think of the morning till he sees it. "Aijeleth" with him has the signification of mourning, as "Eli" in Joe 1:8; and "Shahar", as in Isa 47:11; so and are used in the Misnah (i) for a mourning woman; and with others it is the beginning of a song to the tune of which the psalm was set (k) but I rather think the words express the subject matter of the psalm, and that they may be rendered, concerning "Aijeleth Shahar"; which signify, either according to the Chaldee paraphrase, "the daily morning sacrifice"; or, as some Jewish writers (l) observe, the "morning star"; or, according to the Septuagint, "the morning help" (m); or rather "the morning hind"; or "hind of the morning": but who should be designed hereby is the question. The Jews would have any rather than the Messiah; some say Esther (n), who so seasonably and readily appeared for the Jews in distress, and was the means of their deliverance; but there is not one word in the psalm that agrees with her; and there are some things which were manifestly spoken of a man, and not a woman, Psa 22:8; others say David (o), when he fled from Saul, or, as others, from Absalom: but the disjointing the bones of this person, the piercing his hands and feet, parting his garments, and casting lots on his vesture, mentioned in Psa 22:14; were never fulfilled in him. Others (p) would have the congregation of Israel in captivity intended; but it is plain that a single person is spoken of throughout; and he is manifestly distinguished from others, from his brethren, from the congregation, from the seed of Jacob and Israel, Psa 22:22; and, indeed, no other than the Messiah can be meant: and of this there ought to be no doubt with Christians, when Psa 22:1 is compared with Mat 27:46; Psa 22:8 with Mat 27:43; Psa 22:18 with Mat 27:35; Psa 22:22 with Heb 2:12; and the Jews themselves sometimes say, that by "Aijeleth Shahar" is meant the Shechinah (q), or the divine Majesty; and in what way soever these words are rendered, they agree with Christ: he is the antitype of "the daily morning sacrifice", the Lamb of God, who continually takes away the sin of the world; and very fitly is he so called in the title of a psalm which speaks so much of his sufferings and death, which are a propitiatory sacrifice for the sins of his people; he is "the bright and morning star", Rev 22:16; the dayspring from on high, the sun of righteousness, and light of the world: he had "morning help" in his very infancy, when his life was sought for by Herod; and had early and seasonable help and assistance in the acceptable time, and in the day of salvation, and early in the morning was he raised from the dead, and had glory given him: but as the words are better rendered "the morning hind", this suits with Christ, who is frequently compared to a roe or a young hart, Sol 2:9; and he may be compared to a "hind" for its lovingness to its mate and young, Pro 5:19; the love of Christ to his church and people being very strong and affectionate, and passing knowledge; and also for its loveliness and goodliness, Gen 49:21; Christ being exceeding amiable and lovely, and fairer than the children of men; likewise for its gentleness and harmlessness, Christ being meek and lowly, holy and harmless; and for its antipathy to serpents, there being an enmity between Christ, the seed of the woman, and the serpent and his seed; for its being hunted by dogs, as Christ was by Herod, by the Scribes and Pharisees, by Judas, and the band of soldiers; see Psa 22:16; for its being fit for food, Deu 14:5; and as it is said to be the fitter for being hunted, Christ's flesh being meat indeed, and the more suitable to faith, as being sacrificed for us; and for its long life it is said to have, Christ, though once dead, being alive again, and living for evermore; to which may be added its great swiftness, expressive of the readiness of Christ to comply with his Father's proposals and do his will; to come into this world in the fulness of time, and set about the work he came to do; to deliver up himself into the hands of his enemies, and lay down his life for his people; and of his haste to help them in distress, and visit them with his gracious presence, and to appear a second time to them unto salvation. He may be called the hind of "the morning", looking lovely and beautiful as the morning, and swift and cheerful as the hind when it rises from its rest, and runs its course; or because of his being hunted in the morning of his infancy by Herod; or because it was early in the morning the chief priests consulted to take away his life; and as early also he rose from the dead, when God made his feet like hinds feet, and set him on his high places, Psa 18:33. The ancient Christian writers generally understood it of Christ wholly. Justin Martyr (r) says, the whole psalm is spoken of Christ; and Tertullian observes (s), that it contains the whole passion, or all the sufferings of Christ. The late Mons. Fourmont (t), the elder, professor of the Oriental languages in the university of Paris, has a very singular notion, that this psalm was written by Jeremiah, when he was drawn up from the dungeon, and is a history of his life and sufferings, in which he was a type of Christ. (g) Jarchi, Kimchi, & Abendana in loc. (h) Leo Mutinens. Shilte Hagibborim, fol. 5. 1. (i) Misn. Celim, c. 15. 6. & 16. 7. & Maimon. & Bartenora in ib. (k) Aben Ezra in loc. (l) Vide Kimchium & Abendauam in loc. (m) So Menachem in Jarchi, and others in Kimchi & Abendana in loc. (n) R. R. in Jarchi in loc. (o) In Kimchi in loc. (p) Kimchi & Ben Melech in loc. (q) Zohar in Lev. fol. 5. 4. & Imre Binah in ib. (r) Dialog cum Tryphone, p. 325. (s) Adv. Judaeos, c. 10. (t) In hunc Psalm. M. S. penes me, fol. 8. 9.

O my God, I cry in the daytime,.... In the time of his suffering on the cross, which was in the daytime: but thou hearest me not; and yet he was always heard, Joh 11:41; though he was not saved from dying, yet he was quickly delivered from the power of death, and so was heard in that he feared, Heb 5:7; and in the night season: in the night in which he was in the garden, sorrowing and praying, the night in which he was betrayed and was apprehended; and though the natural desires of his human soul were not heard and answered, that the cup might pass from him, yet his prayer in submission to the will of God was: moreover, the daytime and night season may design the incessant and continual prayer of Christ; he prayed always, night and day: and am not silent; but continue to pray, though as yet seemingly not heard and answered; or there is "no silence to me" (w); that is, no rest from sorrow and pain; or "no likeness to me" (x), there are none like me, no sorrow like my sorrow, as in Lam 1:12. (w) "non est silentium mihi", Pagninus, Montanus, Junius & Tremellius; "intermissio", Cocceius; "quies", Gejerus; "cessatio, quies, aut silentium", Michaelis. (x) "Non est mihi similitudo", Gussetius, p. 193.

He is surely showing his surprise here that the Father does not hear him; he regards it as something strange and unusual. But the Father reserved his hearing until the fit time that he should be heard. That time was the hour of dawn, of the resurrection from the dead, when to him it could be more justly said than to any, “In a time accepted I heard you, and in a day of salvation I succored you. Behold, now is the accepted time; behold, now is the day of salvation.”

My God, I will cry unto You in the daytime, and You will not hear [Psalm 22:2]. My God, I will cry unto You in the prosperous circumstances of this life, that they be not changed; and You will not hear, because I shall cry unto You in the words of my sins. "And in the night-season, and not to my folly." And so in the adversities of this life will I cry to You for prosperity; and in like manner You will not hear. And this You do not to my folly, but rather that I may have wisdom to know what You would have me cry for, not with the words of sins out of longing for life temporal, but with the words of turning to You for life eternal.

"My God." These things are pursued in particular. By day and night we can understand two things. In one way, literally, temporal day and night, and thus "to cry out" means to cry out continually; hence he says, "You will not hear"; as if to say: although I cry out continually, I am nevertheless not heard. Jerome's text has, "and by night, and there is no silence for me," as if I do not cease praying day and night. In another way, by "day" is understood prosperity, and by "night" adversity. And according to Augustine, words that are said for bodily salvation are made "by day" for prosperous things, and "by night," so that adversity might be taken away. Therefore Christ cries out "by day," when he is in prosperity, and is not heard, because he asks that he not perish; and "by night," so that adversity might be removed, and it is not removed. But against this it is said of Christ (Heb. 5) that he was heard, etc. And it must be said that prayer is an act of reason: hence every prayer of Christ proceeding from the judgment of reason was heard. It is otherwise with prayer expressing the weakness of a passible nature and the proper movement of the members, because he himself did not wish it to be heard: Jn. 12: "Now my soul is troubled, and what shall I say, Father?" etc. And why he was not heard in prosperous and adverse things, he shows: "and not to foolishness for me," because this petition does not pertain to the salvation of the new testament, which I intend, which is eternal salvation; but it pertains to the salvation of the old testament. So that you may learn this wisdom, know that temporal salvation does not pertain to the new testament, but to the old. This is the wisdom that is foolishness before men: 1 Cor. 4: "We are fools for Christ's sake": 1 Cor. 1: "Has not God made foolish the wisdom of this world?" etc.

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 (Heb 2:12), as fulfilled in His history, clearly intimate the prophetical and Messianic purport of the Psalm. The intensity of the grief, and the completeness and glory of the deliverance and triumph, alike appear to be unsuitable representations of the fortunes of any less personage. In a general and modified sense (see on 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. (Psa. 22:1-31) 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.

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.