16 For dogs have encompassed me; an assembly of evil-doers have surrounded me: they pierced my hands and my feet.
The soldiers therefore, when they had crucified Jesus, took his clothes, and made four parts, to each soldier a part, and the body-coat; but the body-coat was seamless, woven through the whole from the top.
And having crucified him, they parted his clothes amongst [themselves], casting lots.
And I will pour upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplications; and they shall look on me whom they pierced, and they shall mourn for him, as one mourneth for an only [son], and shall be in bitterness for him, as one that is in bitterness for [his] firstborn.
And again another scripture says, They shall look on him whom they pierced.
And when they came to the place which is called Skull, there they crucified him, and the malefactors, one on the right hand, the other on the left.
The other disciples therefore said to him, We have seen the Lord. But he said to them, Unless I see in his hands the mark of the nails, and put my finger into the mark of the nails, and put my hand into his side, I will not believe.
And the soldiers led him away into the court which is [called the] praetorium, and they call together the whole band. And they clothe him with purple, and bind round on him a crown of thorns which they had plaited. And they began to salute him, Hail, King of the Jews! And they struck his head with a reed, and spat on him, and, bending the knee, did him homage. And when they had mocked him, they took the purple off him, and put his own clothes on him; and they lead him out that they may crucify him.
But they were urgent with loud voices, begging that he might be crucified. And their voices [and those of the chief priests] prevailed.
And the chief priests and the scribes stood and accused him violently. And Herod with his troops having set him at nought and mocked him, having put a splendid robe upon him, sent him back to Pilate.
And the men who held him mocked him, beating [him]; and covering him up, asked him saying, Prophesy, who is it that struck thee? And they said many other injurious things to him. And when it was day, the elderhood of the people, both [the] chief priests and scribes, were gathered together, and led him into their council, saying, If *thou* art the Christ, tell us. And he said to them, If I tell you, ye will not at all believe; and if I should ask [you], ye would not answer me at all, nor let me go; but henceforth shall the Son of man be sitting on the right hand of the power of God. And they all said, *Thou* then art the Son of God? And he said to them, *Ye* say that I am. And they said, What need have we any more of witness, for we have heard ourselves out of his mouth?
They return in the evening; they howl like a dog, and go round about the city:
{To the chief Musician. Upon Aijeleth-Shahar. A Psalm of David.} My ùGod, my ùGod, why hast thou forsaken me? [why art thou] far from my salvation, from the words of my groaning?
And in the evening they shall return, they shall howl like a dog, and go round about the city.
See to dogs, see to evil workmen, see to the concision.
Then he says to Thomas, Bring thy finger here and see my hands; and bring thy hand and put it into my side; and be not unbelieving, but believing.
Now they that had seized Jesus led [him] away to Caiaphas the high priest, where the scribes and the elders were assembled.
Give not that which is holy to the dogs, nor cast your pearls before the swine, lest they trample them with their feet, and turning round rend you.
But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Psalms 22
Commentary on Psalms 22 Commentary Critical and Explanatory on the Whole Bible
PSALM 22
Ps 22:1-31. The obscure words Aijeleth Shahar in this title have various explanations. Most interpreters agree in translating them by "hind of the morning." But great difference exists as to the meaning of these words. By some they are supposed (compare Ps 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 Ps 22:1 by our Saviour on the cross, and the quotation of Ps 22:18 by John (Joh 19:24), and of Ps 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 Ps 16:1), the experience here detailed may be adapted to the case of all Christians suffering from spiritual foes, and delivered by divine aid, inasmuch as Christ in His human nature was their head and representative.
1. A summary of the complaint. Desertion by God, when overwhelmed by distress, is the climax of the sufferer's misery.
words of my roaring—shows that the complaint is expressed intelligently, though the term "roaring" is figurative, taken from the conduct of irrational creatures in pain.
2. The long distress is evinced by—
am not silent—literally, "not silence to me," either meaning, I continually cry; or, corresponding with "thou hearest not," or answerest not, it may mean, there is no rest or quiet to me.
3. Still he not only refrains from charging God foolishly, but evinces his confidence in God by appealing to Him.
thou art holy—or possessed of all the attributes which encourage trust, and the right object of the praises of the Church: hence the sufferer need not despair.
4, 5. Past experience of God's people is a ground of trust. The mention of "our fathers" does not destroy the applicability of the words as the language of our Saviour's human nature.
6. He who was despised and rejected of His own people, as a disgrace to the nation, might well use these words of deep abasement, which express not His real, but esteemed, value.
7, 8. For the Jews used one of the gestures (Mt 27:39) here mentioned, when taunting Him on the cross, and (Mt 27:43) reproached Him almost in the very, language of this passage.
shoot out—or, "open."
the lip—(Compare Ps 35:21).
8. trusted on the Lord—literally, "rolled"—that is, his burden (Ps 37:5; Pr 16:3) on the Lord. This is the language of enemies sporting with his faith in the hour of his desertion.
9, 10. Though ironically spoken, the exhortation to trust was well founded on his previous experience of divine aid, the special illustration of which is drawn from the period of helpless infancy.
didst make me hope—literally, "made me secure."
11. From this statement of reasons for the appeal, he renews it, pleading his double extremity, the nearness of trouble, and the absence of a helper.
12, 13. His enemies, with the vigor of bulls and rapacity of lions, surround him, eagerly seeking his ruin. The force of both figures is greater without the use of any particle denoting comparison.
14, 15. Utter exhaustion and hopeless weakness, in these circumstances of pressing danger, are set forth by the most expressive figures; the solidity of the body is destroyed, and it becomes like water; the bones are parted; the heart, the very seat of vitality, melts like wax; all the juices of the system are dried up; the tongue can no longer perform its office, but lies parched and stiffened (compare Ge 49:4; 2Sa 14:14; Ps 58:8). In this, God is regarded as the ultimate source, and men as the instruments.
15. the dust of death—of course, denotes the grave. We need not try to find the exact counterpart of each item of the description in the particulars of our Saviour's sufferings. Figurative language resembles pictures of historical scenes, presenting substantial truth, under illustrations, which, though not essential to the facts, are not inconsistent with them. Were any portion of Christ's terrible sufferings specially designed, it was doubtless that of the garden of Gethsemane.
16. Evildoers are well described as dogs, which, in the East, herding together, wild and rapacious, are justly objects of great abhorrence. The last clause has been a subject of much discussion (involving questions as to the genuineness of the Hebrew word translated "pierce)" which cannot be made intelligible to the English reader. Though not quoted in the New Testament, the remarkable aptness of the description to the facts of the Saviour's history, together with difficulties attending any other mode of explaining the clause in the Hebrew, justify an adherence to the terms of our version and their obvious meaning.
17. His emaciated frame, itself an item of his misery, is rendered more so as the object of delighted contemplation to his enemies. The verbs, "look" and "stare," often occur as suggestive of feelings of satisfaction (compare Ps 27:13; 54:7; 118:7).
18. This literally fulfilled prediction closes the sad picture of the exposed and deserted sufferer.
19, 20. He now turns with unabated desire and trust to God, who, in His strength and faithfulness, is contrasted with the urgent dangers described.
20. my soul—or self (compare Ps 3:2; 16:10).
my darling—literally, "my only one," or, "solitary one," as desolate and afflicted (Ps 25:16; 35:17).
21. Deliverance pleaded in view of former help, when in the most imminent danger, from the most powerful enemy, represented by the unicorn or wild buffalo.
the lion's mouth—(Compare Ps 22:13). The lion often used as a figure representing violent enemies; the connecting of the mouth intimates their rapacity.
22-24. He declares his purpose to celebrate God's gracious dealings and publish His manifested perfections ("name," Ps 5:11), &c., and forthwith he invites the pious (those who have a reverential fear of God) to unite in special praise for a deliverance, illustrating God's kind regard for the lowly, whom men neglect [Ps 22:24]. To hide the face (or eyes) expresses a studied neglect of one's cause, and refusal of aid or sympathy (compare Ps 30:7; Isa 1:15).
25, 26. My praise shall be of thee—or, perhaps better, "from thee," that is, God gives grace to praise Him. With offering praise, he further evinces his gratitude by promising the payment of his vows, in celebrating the usual festival, as provided in the law (De 12:18; 16:11), of which the pious or humble, and they that seek the Lord (His true worshippers) shall partake abundantly, and join him in praise [Ps 22:26]. In the enthusiasm produced by his lively feelings, he addresses such in words, assuring them of God's perpetual favor [Ps 22:26]. The dying of the heart denotes death (1Sa 25:37); so its living denotes life.
27-31. His case illustrates God's righteous government. Beyond the existing time and people, others shall be brought to acknowledge and worship God; the fat ones, or the rich as well as the poor, the helpless who cannot keep themselves alive, shall together unite in celebrating God's delivering power, and transmit to unborn people the records of His grace.
30. it shall be accounted to the Lord for, &c.—or, "it shall be told of the Lord to a generation." God's wonderful works shall be told from generation to generation.
31. that he hath done this—supply "it," or "this"—that is, what the Psalm has unfolded.