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.
23. “_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.
24. “_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.”
25. “_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.
26. “_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.”
27. In reading this verse one is struck with the Messiah’s missionary
spirit. It is evidently his grand consolation that Jehovah will be known
thoughout 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
reconcilation 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.
28. “_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.
29. “_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.
30. “_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.
31. “_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!
EXPLANATORY NOTES AND QUAINT SAYINGS.
_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 huntsmen 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
evermore.—_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 agonizing 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.”_[14]
_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._
_Verse 1.—“My God, my God, why hast thou forsaken me?”_ We contrast this
with John xvi. 32, “_I am not alone, because the Father is with me._”
That these words in David were not withstanding 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._
_Verse 1.—“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 fifth 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._
_Verse 1.—“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 am 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._
_Verse 1.—“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._
_Verse 1.—“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._
_Verse 1._—This word, “_My God_,” takes in more than all the
philosophers in the world could draw out of it.—_Alexander Wedderburn,
1701._
_Verse 1._—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._
_Verse 1.—“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._