Salmi 22:26 Commento

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.

The meek shall eat and be satisfied,.... Such who, being made thoroughly sensible of sin, look upon themselves the chief of sinners, and the least of saints; and being truly convicted of the insufficiency of their own righteousness, wholly trust to and rely on the righteousness of Christ; and, being acquainted with their impotency and inability to do any good thing of themselves, ascribe all to the grace of God, and have no dependence on anything done by them; who are willing to be instructed and reproved by the meanest saint; are not easily provoked to wrath; patiently bear indignities and affronts, and are gentle unto all men: these shall "eat" the fat and drink the sweet of Christ the bread of lift; they shall eat of his flesh by faith, which is meat indeed; they shall find the word, and eat it; feed on the wholesome words of Christ, the words of faith and good doctrine, and shall be "satisfied", or "filled": other food is not satisfying; it proves gravel, ashes, and wind; it is not bread, and satisfies not; but such as hunger and thirst after Christ and his righteousness, and are poor in their own eyes, meek and humble; these are filled with good things to satisfaction, Mat 5:6; Jarchi interprets these words of the time of the redemption and the days of the Messiah; they shall praise the Lord that seek him; in Christ, with their whole heart; who being filled by him and satisfied, bless the Lord for their spiritual food and comfortable repast, as it becomes men to do for their corporeal food, Deu 8:10; your heart shall live for ever; this is an address of Christ to them that fear the Lord, the seed of Jacob and Israel; the meek ones, and that seek the Lord, his face and favour, and who eat and are satisfied; signifying, that they should be revived and refreshed, should be cheerful and comfortable; should live by faith on Christ now, and have eternal life in them; and should live with him for ever hereafter, and never die the second death.

To inquire, respecting God, if it tends not to strife but to discovery, is salutary. For it is written in David, “The poor eat and shall be filled; and they shall praise the Lord that seek him. Your heart shall live forever.” For they who seek him after the true search, praising the Lord, shall be filled with the gift that comes from God, that is, knowledge. And their soul shall live; for the soul is figuratively termed the heart, which ministers life: for by the Son is the Father known.

"The poor shall eat, and be filled" [Psalm 22:26]. The humble and the despisers of the world shall eat, and imitate Me. For so they will neither desire this world's abundance, nor fear its want. "And they shall praise the Lord, who seek Him." For the praise of the Lord is the pouring out of that fullness. "Their hearts shall live for ever and ever." For that food is the food of the heart.

Note that he wrote only the word poor to indicate those who despised the enticements of this world with the most lavish contempt; not the rich who are stuffed with the happiness of this world, but the poor, namely, those who hunger for God’s kingdom.… The poor praise the Lord, while the rich exalt themselves. The rich collect earthly treasures, while the poor become rich with heavenly abundance. Their resources differ, and each has a completely different mindset. The rich acquire their wealth from this world, but the poor from God.… The poor possess what they could never lose; the rich cling to what not only the dead but even the living frequently lose.

"The poor shall eat." Here next he sets forth the effect of the passion with respect to others; and first he proposes the various effects of the passion; second, he shows that they pertain to the future, at "It shall be proclaimed." Regarding the first, he does two things. First, he proposes the effects pertaining to the apostles. Second, he presents such effects as derived through the apostles to others, at "They shall remember." To the apostles pertains the ministry of the Lord's sacrament, which is designated when he says, "The poor shall eat," that is, the humble and those who despise the things of the world: Mt. 5: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." They shall eat the sacrifice, that is, the sacrament of the body and blood, both sacramentally and spiritually. And from this follows a threefold effect: spiritual, namely satiety, praise, and life. Regarding the first he says, "And they shall be satisfied," because their desire will rest in the fullness of graces that are acquired through this sacrament: Ps. 62: "Let my soul be filled as with marrow and fatness." Regarding the second he says, "And they shall praise the Lord who seek him." Nor is this surprising, because praise follows from joy: Is. 51: "They shall come to Zion with praise, and everlasting joy shall be upon their heads." Now the satiety of desire causes delight: Is. 55: "Your soul shall delight in richness," that is, in spiritual fatness: Ps. 41: "With the voice of exultation and confession, the sound of one feasting." But not just anyone praises God, but "those who seek him," that is, who seek nothing else but Christ or God: Is. 55: "Seek God while he may be found; call upon him while he is near." Regarding the third he says, "Their hearts shall live," etc. Jn. 6: "If anyone eats of this bread, he shall live forever." And therefore he says, "shall live"; as if to say: although they may die in body by imitating the passion of the Lord, yet they shall live in heart: Ps. 68: "Seek the Lord, and your soul shall live."

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.