Exegetical and Hermeneutical Commentary of Psalms 22:22
I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.
22. thy name ] All that Thou hast proved thyself to be. See note on Psa 5:11.
my brethren ] By the ties of national and religious sympathy. The author of the Epistle to the Hebrews (Psa 2:12) puts these words directly into the mouth of Christ, “He is not ashamed to call them brethren.”
in the midst of the congregation ] Gratitude demands the most public proclamation of Jehovah’s lovingkindness. It concerns all the faithful to know what He has wrought, and all the faithful must join in thanksgiving for the deliverance vouchsafed to their fellow and representative. Cp. Psa 40:9-10; Psa 35:18.
will I praise thee ] Now he can contribute his share to the praises which form Jehovah’s throne ( Psa 22:3). Praise is four times repeated in Psa 22:22-26.
Fuente: The Cambridge Bible for Schools and Colleges
22 31. Convinced that his prayer is heard, the Psalmist breaks forth with resolutions of public thanksgiving (22 26); and the glorious prospect of Jehovah’s universal kingdom opens up before him (27 31). “ Thou answerest not ” ( Psa 22:2) is the key-note of Psa 22:1-21; “ Thou hast answered me of Psa 22:22-31 ”. (Cheyne).
Fuente: The Cambridge Bible for Schools and Colleges
I will declare thy name – I will make thee known; that is, thine existence; thy perfections; thy law; thy method of salvation. As the result or effect of the interposition which he desired, and for which he prayed, he says that he would diffuse a knowledge of God. This is an expression of true piety, and is a statement of what in a pure mind will always be consequent on a gracious divine interposition – a purpose to make the character of the benefactor known. Compare Psa 51:12-13; Psa 18:48-49. As applicable to the Redeemer, it means that he would make the name of God known to people, or that through him that name would be made known.
Unto my brethren – Compare Joh 20:17; Rom 8:29. The word brethren would embrace literally brothers; kinsfolk; countrymen; then, those of the same opinion, profession, or religion; then, in a still larger sense, the human race as descended from a common parent. As having reference to the Redeemer, it would embrace here not only those who were his immediate followers and whom he called brethren – not only those of his own nation, – but the human family in general, toward whom he consented to sustain this relation. Compare the notes at Heb 2:10-12, where this passage is quoted and expressly applied to our Saviour.
In the midst of the congregation – Among the people assembled to worship there. See the notes at Heb 2:12. This is the place where praise is commonly celebrated, and he says that there he would make known the goodness of God. Compare Isa 38:19-20. It is not necessary to show that this was literally done by the Redeemer. It is enough to observe that this is the usual language of piety, and that the effect of his work has been to cause the praises of God to be celebrated in tens of thousands of the congregations of his saints.
Fuente: Albert Barnes’ Notes on the Bible
Psa 22:22-23
In the midst of the congregation will I praise Thee.
Jesus the example of holy praise
I. Our Lords example. He renders two-fold praise unto the eternal Father.
1. That of declaration. He did this in His teaching, by His acts, but most of all in His death. And He continued to declare Gods name when He rose from the dead. Probably He does this still in heaven to the saints there. And certainly, by the spreading of His Gospel on earth. In the midst of the congregation, etc. When His people here on earth offer praise and prayer He is united with, them. In our praise He is the great singer, rather than we. And in the great day of redemption, when all shall be gathered in, it will be the same. Here also let us follow His example.
II. The Lords exhortation (Psa 22:23). Praise Him, glorify, fear Him. (C. H. Spurgeon.)
Public worship
To assemble at stated seasons for the public worship of their gods appears to have been the custom in all ages and nations of the world, and most especially of those who best understood the nature of such worship and the perfections of that Almighty Being to whom all worship ought to be addressed. But this duty is sadly neglected, so we consider its obligations–
I. The explicit command of God Himself. The institution of the Sabbath shows His will.
II. The advantage which we expect to derive from the performance of this duty. We do not come to church to hear what we did not know before. Few need to come for such reason. But discourses from the pulpit form no essential part of Divine worship. A sermon is not a prayer. It is an address of instruction to men, not an act of adoration to our God. It is when we enter the temple of the Most High, not so much to be delighted or instructed by the eloquence of the preacher, as to humble ourselves before our God in penitence or prayer. It is then that we shall experience the first advantage of public worship, and lay the foundation of all the rest. We shall gain help to make us a clean heart and to renew a right spirit within us.
III. Our love of God is confirmed and increased and our zeal for His honour and service. How sacred and helpful are the feelings which reverent worship of God in His temple produces. If such devotion be regularly continued till it become the settled temper of the mind it will not fail at length to produce a settled habit of pious and virtuous conduct; and pious and virtuous conduct is the greatest blessing which in his present state man can attain.
IV. To this love of God public worship tends directly to add the next rest virtue of the heart, the love of man. In public worship we are surrounded by a number of our fellow creatures, oppressed by the same wants, petitioning for the same favours, or giving thanks for the same blessings, labouring under the same infirmities, confessing the same offences, and depending upon the same Saviour for pardon. But all this not only exalts and animates our devotion to God, but excites and extends our humanity to our fellow men.
V. Every portion of our worship suggests and enforces appropriate excellence in the conduct of those who attend it in a right spirit.
VI. For the sake of example. The young, the ignorant, and the thoughtless are the most effectually instructed by the conduct of the devout, the aged, and the wise. The corrupt and depraved are the most effectually shamed by the piety and virtue of the just and good. If, on the contrary, you frequently absent yourself from public worship, if you spend the Sabbath in idleness at home, your friends will be encouraged in the same criminal neglect.
VII. The injury to our own principles and morals which follows from the neglect of it. You will come in no long time to do without God in the world, without the hope of better things to come.
VIII. Prayer is the indispensable condition of obtaining many of the blessings of heaven. But as in public worship we are greatly aided in prayer, here is another reason wherefore we should join public to private devotion.
IX. The Redeemer himself went into the synagogue on the Sabbath day; and shall we venture to be absent? Shall we presume to expect the favour of Providence if we think it not worth while to come to His temple and pray for it?
X. The day will come when, if we neglect this duty now, we shall regret it much. Youth and health and strength cannot always continue. Evil days must come. Age and sickness and sorrow must overtake us. And where, then, shall we seek the consolation which we shall certainly want? Happy will it be for us if we are enabled to seek it where only it can be found,–in the remembrance of a well-spent life, in that purity of heart which public and private devotion have produced. (W. Barrow.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 22. I will declare the name unto my brethren] I will make a complete revelation concerning the God of justice and love, to my disciples; and I will announce to the Jewish people thy merciful design in sending me to be the Saviour of the world.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I will declare, i.e. publish or celebrate it; when thou hast delivered me, thou shalt have the glory of it, as now thy honouris eclipsed by my calamities.
Thy name, i.e. that power, and faithfulness, and goodness, and those perfections which thou hast manifested on my behalf.
My brethren; the same whom he calls the congregation in the next clause, and the seed of Jacob and Israel in the next verse; which also doth not so fitly agree to David, who never to my remembrance gives this title to any but such as were near akin to him, as it doth to Christ, who extendeth this name to all his disciples and believers, Mat 12:48,49; 25:40; 28:10, and to whom this very text is applied, Heb 2:11,12. Not only privately, but even in the public congregation.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22-24. He declares his purposeto celebrate God’s gracious dealings and publish His manifestedperfections (“name,” Ps5:11), c., and forthwith he invites the pious (those who have areverential fear of God) to unite in special praise for adeliverance, illustrating God’s kind regard for the lowly, whom menneglect [Ps 22:24]. To hidethe face (or eyes) expresses a studied neglect of one’s cause,and refusal of aid or sympathy (compare Psa 30:7Isa 1:15).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I will declare thy name unto my brethren,…. Not those who were more nearly related to him according to the flesh; for though there were some who believed in him, and to whom he declared the name of God, as James and Joses, and Judas and Simon, Mt 13:55; yet there were others that did not believe on him, Joh 7:3; nor those more remotely related to him, as all the Jews, who were his brethren and kinsmen also according to the flesh; to these indeed he came and preached, but they received him not; but rather his apostles, whom he called his brethren, even after his resurrection, and to whom he appeared and declared the name of God, Mt 28:10; and the five hundred brethren by whom he was seen at once may be also included; and even all true believers in him, who through his incarnation, being their “goel” and near kinsman, stands in such a relation to them, and through their adoption into his Father’s family, his Father being their Father, and his God their God; which is manifested in regeneration, and evidenced by their doing the will of God, which is believing in Christ,
Mt 12:49. By the “name” of God is meant, not anyone of the names by which he is known, as God Almighty, Jehovah, c. if any of these could be thought to be designed, the New Testament name and title of God as the Father of Christ would bid fair for it but rather the perfections of God, which appear in Christ, and were glorified in the work of redemption; or God himself; or else his Gospel, Ac 9:15; and which Christ declared and manifested to his disciples, both before and after his resurrection, Joh 17:6; which latter seems here to be referred unto;
in the midst of the congregation will I praise thee; meaning not the congregation of the Jews, their synagogue, or temple, where he often attended on public worship, and preached and praised the Lord; but rather the company of his disciples, among whom he sung an hymn the night he was betrayed, and with whom he conversed by times for forty days after his resurrection: unless the general assembly and church of the firstborn in heaven is intended, in the midst of which he praised the Lord, when he ascended on high, led captivity captive, and received gifts for men; though it seems best to understand this of the church of God, particularly among the Gentiles, under the Gospel dispensation, where Christ in his members sings the praise of electing, redeeming, and calling grace; see Ps 18:49; compared with Ro 15:9. This is a proof of singing of psalms and hymns in Gospel churches, and of its being a duty to be publicly performed by the members of them, who may expect the presence of Christ in the midst of his church, seeing he here promises to be there: these words are applied to Christ in Heb 2:12.
Fuente: John Gill’s Exposition of the Entire Bible
(Heb.: 22:23-24) In the third section, Psa 22:23, the great plaintive prayer closes with thanksgiving and hope. In certainty of being answered, follows the vow of thanksgiving. He calls his fellow-country men, who are connected with him by the ties of nature, but, as what follows, viz., “ye that fear Jahve” shows, also by the ties of spirit, “brethren.” (from = , – , cal-o, Sanscr. kal, to resound) coincides with . The sufferer is conscious of the significance of his lot of suffering in relation to the working out of the history of redemption. Therefore he will make that salvation which he has experienced common property. The congregation or church shall hear the evangel of his rescue. In Psa 22:24 follows the introduction to this announcement, which is addressed to the whole of Israel, so far as it fears the God of revelation. Instead of the text of the Orientals ( ), i.e., Babylonians, had here the Chethb with the Ker ; the introduction of the jussive (Psa 33:8) after the two imperatives would not be inappropriate. (= ) is a stronger form of expression for , Psa 33:8.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Messiah’s Triumphs; Extension and Perpetuity of the Church. | |
22 I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. 23 Ye that fear the LORD, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel. 24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard. 25 My praise shall be of thee in the great congregation: I will pay my vows before them that fear him. 26 The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever. 27 All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee. 28 For the kingdom is the LORD‘s: and he is the governor among the nations. 29 All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul. 30 A seed shall serve him; it shall be accounted to the Lord for a generation. 31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.
The same that began the psalm complaining, who was no other than Christ in his humiliation, ends it here triumphing, and it can be no other than Christ in his exaltation. And, as the first words of the complaint were used by Christ himself upon the cross, so the first words of the triumph are expressly applied to him (Heb. ii. 12) and are made his own words: I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. The certain prospect which Christ had of the joy set before him not only gave him a satisfactory answer to his prayers, but turned his complaints into praises; he saw of the travail of his soul, and was well satisfied, witness that triumphant word wherewith he breathed his last: It is finished.
Five things are here spoken of, the view of which were the satisfaction and triumph of Christ in his sufferings:–
I. That he should have a church in the world, and that those that were given him from eternity should, in the fulness of time, be gathered in to him. This is implied here; that he should see his seed, Isa. liii. 10. It pleased him to think, 1. That by the declaring of God’s name, by the preaching of the everlasting gospel in its plainness and purity, many should be effectually called to him and to God by him. And for this end ministers should be employed to publish this doctrine to the world, and they should be much his messengers and his voice that their doing it should be accounted his doing it; their word is his, and by them he declares God’s name. 2. That those who are thus called in should be brought into a very near and dear relation to him as his brethren; for he is not only not ashamed, but greatly well pleased, to call them so; not the believing Jews only, his countrymen, but those of the Gentiles also who became fellow-heirs and of the same body, Heb. ii. 11. Christ is our elder brother, who takes care of us, and makes provision for us, and expects that our desire should be towards him and that we should be willing he should rule over us. 3. That these is brethren should be incorporated into a congregation, a great congregation; such is the universal church, the whole family that is named from him, unto which all the children of God that were scattered abroad are collected, and in which they are united (Joh 11:52; Eph 1:10), and that they should also be incorporated into smaller societies, members of that great body, many religious assemblies for divine worship, on which the face of Christianity should appear and in which the interests of it should be supported and advanced. 4. That these should be accounted the seed of Jacob and Israel (v. 23), that on them, though Gentiles, the blessing of Abraham might come (Gal. iii. 14), and to them might pertain the adoption, the glory, the covenant, and the service of God, as much as ever they did to Israel according to the flesh,Rom 9:4; Heb 8:10. The gospel church is called the Israel of God, Gal. vi. 16.
II. That God should be greatly honoured and glorified in him by that church. His Father’s glory was that which he had in his eye throughout his whole undertaking (John xvii. 4), particularly in his sufferings, which he entered upon with this solemn request, Father, glorify thy name,Joh 12:27; Joh 12:28. He foresees with pleasure, 1. That God would be glorified by the church that should be gathered to him, and that for this end they should be called and gathered in that they might be unto God for a name and a praise. Christ by his ministers will declare God’s name to his brethren, as God’s mouth to them, and then by them, as the mouth of the congregation to God, will God’s name be praised. All that fear the Lord will praise him (v. 23), even every Israelite indeed. See Psa 118:2-4; Psa 135:19; Psa 135:20. The business of Christians, particularly in their solemn religious assemblies, is to praise and glorify God with a holy awe and reverence of his majesty, and therefore those that are here called upon to praise God are called upon to fear him. 2. That God would be glorified in the Redeemer and in his undertaking. Therefore Christ is said to praise God in the church, not only because he is the Master of the assemblies in which God is praised, and the Mediator of all the praises that are offered up to God, but because he is the matter of the church’s praise. See Eph. iii. 21. All our praises must centre in the work of redemption and a great deal of reason we have to be thankful, (1.) That Jesus Christ was owned by his Father in his undertaking, notwithstanding the apprehension he was sometimes under that his Father had forsaken him. (v. 24): For he hath not despised nor abhorred the affliction of the afflicted one (that is, of the suffering Redeemer), but has graciously accepted it as a full satisfaction for sin, and a valuable consideration on which to ground the grant of eternal life to all believers. Though it was offered for us poor sinners, he did not despise nor abhor him that offered it for our sakes; no did he turn his face from him that offered it, as Saul was angry with his own son because he interceded for David, whom he looked upon as his enemy. But when he cried unto him, when his blood cried for peace and pardon for us, he heard him. This, as it is the matter of our rejoicing, ought to be the matter of our thanksgiving. Those who have thought their prayers slighted and unheard, if they continue to pray and wait, will find they have not sought in vain. (2.) That he himself will go on with his undertaking and complete it. Christ says, I will pay my vows, v. 25. Having engaged to bring many sons to glory, he will perform his engagement to the utmost, and will lose none.
III. That all humble gracious souls should have a full satisfaction and happiness in him, v. 26. It comforted the Lord Jesus in his sufferings that in and through him all true believers should have everlasting consolation. 1. The poor in spirit shall be rich in blessings, spiritual blessings; the hungry shall be filled with good things. Christ’s sacrifice being accepted, the saints shall feast upon the sacrifice, as, under the law, upon the peace-offerings, and so partake of the altar: The meek shall eat and be satisfied, eat of the bread of life, feed with an appetite upon the doctrine of Christ’s mediation, which is meat and drink to the soul that knows its own nature and case. Those that hunger and thirst after righteousness in Christ shall have all they can desire to satisfy them and make them easy, and shall not labour, as they have done, for that which satisfies not. 2. Those that are much in praying shall be much in thanksgiving: Those shall praise the Lord that seek him, because through Christ they are sure of finding him, in the hopes of which they have reason to praise him even while they are seeking him, and the more earnest they are in seeking him the more will their hearts be enlarged in his praises when they have found him. 3. The souls that are devoted to him shall be for ever happy with him: “Your heart shall live for ever. Yours that are meek, that are satisfied in Christ, that continue to seek God; what ever becomes of your bodies, your hearts shall live for ever; the graces and comforts you have shall be perfected in everlasting life. Christ has said, Because I live, you shall live also, (John xiv. 19); and therefore that life shall be as sure and as long as his.”
IV. That the church of Christ, and with it the kingdom of God among men, should extend itself to all the corners of the earth and should take in all sorts of people.
1. That it should reach far (Psa 22:27; Psa 22:28), that, whereas the Jews had long been the only professing people of God, now all the ends of the world should come into the church, and, the partition-wall being taken down, the Gentiles should be taken in. It is here prophesied, (1.) That they should be converted: They shall remember, and turn to the Lord. Note, Serious reflection is the first step, and a good step it is towards true conversion. We must consider and turn. The prodigal came first to himself, and then to his father. (2.) That then they should be admitted into communion with God and with the assemblies that serve him; They shall worship before thee, for in every place incense shall be offered to God,Mal 1:11; Isa 66:23. Those that turn to God will make conscience of worshipping before him. And good reason there is why all the kindreds of nations should do homage to God, for (v. 28) the kingdom is the Lord’s; his, and his only, is the universal monarchy. [1.] The kingdom of nature is the Lord Jehovah’s, and his providence rules among the nations, and upon that account we are bound to worship him; so that the design of the Christian religion is to revive natural religion and its principles and laws. Christ died to bring us to God, the God that made us, from whom we had revolted, and to reduce us to our native allegiance. [2.] The kingdom of grace is the Lord Christ’s, and he, as Mediator, is appointed governor among the nations, head over all things to his church. Let every tongue therefore confess that he is Lord.
2. That it should include many of different ranks, v. 29. High and low, rich and poor, bond and free, meet in Christ. (1.) Christ shall have the homage of many of the great ones. Those that are fat upon the earth, that live in pomp and power, shall eat and worship; even those that fare deliciously, when they have eaten and are full, shall bless the Lord their God for their plenty and prosperity. (2.) The poor also shall receive his gospel: Those that go down to the dust, that sit in the dust (Ps. cxiii. 7), that can scarcely keep life and soul together, shall bow before him, before the Lord Jesus, who reckons it his honour to be the poor man’s King (Ps. lxxii. 12) and whose protection does, in a special manner, draw their allegiance. Or this may be understood in general of dying men, whether poor or rich. See then what is our condition–we are going down to the dust to which we are sentenced and where shortly we must make our bed. Nor can we keep alive our own souls; we cannot secure our own natural life long, nor can we be the authors of our own spiritual and eternal life. It is therefore our great interest, as well as duty, to bow before the Lord Jesus, to give up ourselves to him to be his subjects and worshippers; for this is the only way, and it is a sure way, to secure our happiness when we go down to the dust. Seeing we cannot keep alive our own souls, it is our wisdom, by an obedient faith, to commit our souls to Jesus Christ, who is able to save them and keep them alive for ever.
V. That the church of Christ, and with it the kingdom of God among men, should continue to the end, through all the ages of time. Mankind is kept up in a succession of generations; so that there is always a generation passing away and a generation coming up. Now, as Christ shall have honour from that which is passing away and leaving the world (v. 29, those that go down to the dust shall bow before him, and it is good to die bowing before Christ; blessed are the dead who thus die in the Lord), so he shall have honour from that which is rising up, and setting out, in the world, v. 30. Observe, 1. Their application to Christ: A seed shall serve him, shall keep up the solemn worship of him and profess and practice obedience to him as their Master and Lord. Note, God will have a church in the world to the end of time; and, in order to that, there shall be a succession of professing Christians and gospel ministers from generation to generation. A seed shall serve him; there shall be a remnant, more or less, to whom shall pertain the service of God and to whom God will give grace to serve him,–perhaps not the seed of the same persons, for grace does not run in a blood (he does not say their seed, but a seed),–perhaps but few, yet enough to preserve the entail. 2. Christ’s acknowledgment of them: They shall be accounted to him for a generation; he will be the same to them that he was to those who went before them; his kindness to his friends shall not die with them, but shall be drawn out to their heirs and successors, and instead of the fathers shall be the children, whom all shall acknowledge to be a seed that the Lord hath blessed,Isa 61:9; Isa 65:23. The generation of the righteous God will graciously own as his treasure, his children. 3. Their agency for him (v. 31): they shall come, shall rise up in their day, not only to keep up the virtue of the generation that is past, and to do the work of their own generation, but to serve the honour of Christ and the welfare of souls in the generations to come; they shall transmit to them the gospel of Christ (that sacred deposit) pure and entire, even to a people that shall be born hereafter; to them they shall declare two things:– (1.) That there is an everlasting righteousness, which Jesus Christ has brought in. This righteousness of his, and not any of our own, they shall declare to be the foundation of all our hopes and the fountain of all our joys. See Rom 1:16; Rom 1:17. (2.) That the work of our redemption by Christ is the Lord’s own doing (Ps. cxviii. 23) and no contrivance of ours. We must declare to our children that God has done this; it is his wisdom in a mystery; it is his arm revealed.
In singing this we must triumph in the name of Christ as above every name, must give him honour ourselves, rejoice in the honours others do him, and in the assurance we have that there shall be a people praising him on earth when we are praising him in heaven.
Fuente: Matthew Henry’s Whole Bible Commentary
22. I will declare thy name. (520) David, in promising that when he is delivered he will not be ungrateful, confirms what I have previously stated, that he had never been so cast down by temptation as not to take courage to resist it. How could he be putting himself in readiness, as he is doing here, to offer to God the sacrifice of thanksgiving, if he had not beforehand entertained the assured hope of deliverance? Should we even grant that this psalm was composed after David had actually obtained what he desired, there is no doubt that what he afterwards put into writing formed the meditations and reflections which had passed through his mind during the time of his heavy afflictions. It ought to be particularly noticed, that it is no ordinary token of gratitude which he promises, but such as God required for rare blessings; namely, that the faithful should come into his sanctuary, and there bear solemn testimony to the grace which they had received. The design of public and solemn thanksgiving is, that the faithful may employ themselves in all variety of ways, in serving and honoring God, and that they may encourage one another to act in the same manner. We know that God’s wonderful power shone forth in the protection of David; and that not only by one miracle, but by many. It is, therefore, not wonderful that he brings himself under obligation, by a solemn vow, to make open and public profession of his piety and faithfulness towards God. By his brethren he means the Israelites; and he gives them this appellation, not only because he and they were both descended from the same parentage, but rather because the religion which they had in common, as a sacred bond, kept them united to one another by a spiritual relationship. The apostle, (Heb 2:12) in applying this verse to Christ, argues from it, that he was a partaker of the same nature with us, and joined to us by a true fellowship of the flesh, seeing he acknowledges us as his brethren, and vouchsafes to give us a title so honorable. I have already repeatedly stated, (and it is also easy to prove it from the end of this psalms) that under the figure of David, Christ has been here shadowed forth to us. The apostle, therefore, justly deduces from this, that under and by the name of brethren, the right of fraternal alliance with Christ has been confirmed to us. This, no doubt, to a certain extent belongs to all mankind, but the true enjoyment thereof belongs properly to genuine believers alone. For this reason Christ himself, with his own mouth, limits this title to his disciples, saying,
“
Go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God,” (Joh 20:17.)
The ungodly, by means of their unbelief, break off and dissolve that relationship of the flesh, by which he has allied himself to us, and thus render themselves utter strangers to him by their own fault. As David, while he comprehended under the word brethren all the offspring of Abraham, immediately after (verse 23) particularly addresses his discourse to the true worshippers of God; so Christ, while he has broken down “the middle wall of partition” between Jews and Gentiles, and published the blessings of adoption to all nations, and thereby exhibited himself to them as a brother, retains in the degree of brethren none but true believers.
(520) The second part of the psalm here commences. There is a transition from language of the deepest anguish to that of exalted joy and gratitude. The suffering Messiah here contemplates the blessed results of his sufferings.
Fuente: Calvin’s Complete Commentary
(22) I will declare.For the application of this verse in Heb. 2:12, see New Testament Commentary.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. I will declare thy name unto my brethren A sudden break in the connexion, and an abrupt opening of the final division of the psalm are apparent. From the deepest dejection and peril the tone and theme are changed to thanksgiving, hope, and triumph. Prophetically, the former part describes the passion; that which follows, the triumphs of the Redeemer after the resurrection. The transition point is found in the words, (Psa 22:21,) “Thou hast heard me.” Certainly the answer to his prayer intervenes between Psa 22:21-22. Bishop Horsley and others read it thus:
21. Save me from the mouth of the lion, And from the horns of the unicorns.
22
The same sudden answers to prayer, marked by abrupt transitions, elsewhere occur. Psa 6:8; Psa 20:5; Psa 28:6; Psa 60:6.
Unto my brethren Historically applied, these words are remarkable. David, though cut off from his people and exiled, still counts himself in the brotherhood of the saints, to whom his first thought is to divulge the glad tidings. But, prophetically, these are the words of Christ to his disciples, thus quoted in Heb 2:11. Christ calls his disciples “brethren,” (Joh 20:17,) and “friends,” (Joh 15:15,) and he alone reveals the Father to us.
Luk 10:22; Joh 1:18.
Congregation The word commonly used to denote the general assembly, or collective whole, of the covenant people. In Psa 22:25 called the “great congregation,” and defined as “them that fear God.” The quotation of this, in Heb 2:12, is made verbally from the Septuagint, where is the common Greek word for , ( congregation,) as it is in the New Testament for Church. See on Psa 35:10; Psa 35:18
Fuente: Whedon’s Commentary on the Old and New Testaments
He Comes Out Of His Situation In Triumph Because of The Kingly Rule of God ( Psa 22:22-31 ).
The Psalmist now rejoiced in the deliverance of the one about whom he has been speaking. For the result is to be that all the ends of the earth will seek YHWH and His Kingly Rule will be established over the nations. It is clear therefore that in the end the one who is in mind is the coming King who will rule over the everlasting kingdom.
Psa 22:22
‘I will declare your name to my brothers,
In the midst of the assembly will I praise you.’
Confident that God has heard him and will deliver him, the Psalmist now declares how he will reveal the full attributes (the significance of ‘Your Name’ – the name was seen as indicating the attributes) of a compassionate God to his brothers in the assembly (LXX – ekklesia, church) of the people. And there also he will praise Him. This verse is cited by the writer to the Hebrews as referring to Jesus (Heb 2:12), as He leads His people to glory..
Psa 22:23
‘You who fear YHWH, praise him,
All you the seed of Jacob, glorify him,
And stand in awe of him,
All you the seed of Israel.’
Thus all God’s true people (those who fear Him) are to praise YHWH and glorify Him. They are to stand in awe at what He has done. So the people of Israel are being called on to rejoice in the deliverance of the one being described by the Psalmist, for his deliverance is important to them. And in the same way, having established His new congregation of Israel (Mat 16:18; Joh 15:1-6), Jesus will call on His people to praise God for the way that He has come through suffering to triumph, having been made a perfect File Leader through suffering (Heb 2:10). No wonder the women were filled with awe at learning of His resurrection (Mar 16:8).
Psa 22:24
‘For he has not despised nor abhorred,
The affliction of the afflicted,
Nor has he hid his face from him,
But when he cried to him, he heard.’
And the reason for the praise and worship is that YHWH has not turned away from his deep affliction, nor has He hid His face from him (He had not forsaken him), so that the cry of the one of whom the Psalmist speaks was heard, and answered. The idea of ‘affliction’ is applied both the Servant in Isa 53:4; Isa 53:7 and the Messianic king of Zec 9:9. The pattern is clear. God’s purposes are fulfilled through suffering.
Psa 22:25
Of you comes my praise in the great assembly,
I will pay my vows before those who fear him.
And the reason that he can praise YHWH is because the reason for praising and ability to praise have come from Him. He is the source of the praise issuing from the one of whom the Psalmist is speaking, and its end. And the result is that he can praise Him in the great assembly and fulfil the vows that he has made while in distress, performing them in front of all who truly fear Him (compare Heb 10:7; Heb 10:9).
Psa 22:26-27
‘The meek shall eat and be satisfied,
They will praise YHWH who seek after him.
Let your heart live for ever.’
‘All the ends of the earth will remember and turn to YHWH,
And all the kindreds of the nations will worship before you.’
And the consequence of the triumph of this one who has suffered will be that the poor and meek who truly seek after YHWH will eat of the votive offering (the paying of the vows of Psa 22:25) and be satisfied, for they will be his guests. They will rejoice in the means of atonement and worship. This gains even more meaning in the light of Joh 6:35 ff. They will partake of Him through faith.
‘Let your heart live for ever.’ And the result is that he can call on God to enable them to live for ever. He offers them the equivalent of eternal life.
And this is not only for the poor of Israel, it is also for the Gentiles. All the ends of the earth will call to mind the suffering and dedication of the one who has suffered, and will turn to YHWH, and all the families of the nations (compare Gen 12:3; Gen 28:14) will worship before YHWH. Through the seed of Abraham the nations will be blessed, and will come to know YHWH.
Psa 22:28
‘For the kingdom is YHWH’s,
And he is the ruler over the nations.’
And this will be because they will acknowledge His Kingly Rule, for the Kingly Rule is YHWH’s and He is the ruler over the nations. Here we have the initial idea of the coming Kingly Rule of God (tou kuriou he basileia – ‘the Kingly Rule of the Lord’), which all who respond will acknowledge.
Psa 22:29
‘All the fat ones of the earth will eat and worship,
All those who go down to the dust will bow before him,
Even he who cannot keep his soul alive.’
And the result of the suffering of the one of whom the Psalmist is speaking and the rejoicing over His deliverance will be that those who are in full life (the fat ones of the earth) and those who are dying or dead (those who go down to the dust), will both partake of His sacrificial offering, and will worship and bow before Him, even those who cannot avoid death. The living and the dead will praise Him. While the idea of resurrection is not spelled out, as it was unlikely to be in those days, there is the clear indication that he will somehow benefit both. Every knee will bow to Him, and every tongue will swear (Isa 45:23).
Psa 22:30
‘A seed will serve him.
It will be told of the Lord to the next generation.’
And the result of this will go on from generation to generation. Each generation will be told what the Lord has done.
Psa 22:31
‘They will come and will declare his righteousness,
To a people who will be born,
That he has done it.’
And the further result will be that God’s righteousness as revealed in this deliverance will be declared into the future, to those not yet born, so wonderful will have been the deliverance. All will declare that ‘He has done it’.
A Meditation.
We have already seen that there is a Messianic basis in this Psalm. It is so expressive of what Jesus suffered for us that we should possibly meditate on what it can tell us about His sufferings for us. In doing so we will see how wonderfully God prepared the way for the death of His Son.
Fuente: Commentary Series on the Bible by Peter Pett
A Prophecy of the Messiah’s Glory
v. 22. I will declare Thy name unto My brethren, v. 23. Ye that fear the Lord, v. 24. For He hath not despised nor abhorred the affliction of the afflicted, v. 25. My praise shall be of Thee in the great congregation, v. 26. The meek, v. 27. All the ends of the world shall remember and turn unto the Lord, v. 28. For the kingdom, v. 29. All they that be fat upon earth shall eat, v. 30. A seed, v. 31. They shall come and shall declare His righteousness,
Fuente: The Popular Commentary on the Bible by Kretzmann
Psa 22:22. I will declare thy name Nothing is more common in the psalms, than these sudden transitions, and nothing more beautiful. Our Saviour here passes from the mournful view of his death to the comfortable prospect of his resurrection. He intimates, that after God should have delivered him from the power of death by a glorious resurrection, he would more fully publish his gospel, by which the adorable perfections of God, and especially his wisdom and mercy, would be more eminently displayed among his apostles, and among the rest of his disciples and followers, whom He is not ashamed to call his brethren, Heb 2:11. The following verses can certainly be applied to David only in a very restrained sense, but are literally true of Christ, and his triumphant reign; when in the latter days all the people upon earth, even in the most remote corners of the world, shall worship and adore him. The congregation here, and the great congregation, Psa 22:25 must refer to the whole body of the Christian church.
Fuente: Commentary on the Holy Bible by Thomas Coke
The apostle Paul was taught by the Holy Ghost to tell the church, that these words, delivered by the patriarch David under the spirit of prophecy, Were the words of Christ: Heb 2:12 . It is a blessed thing (and we never can be sufficiently thankful to the Holy Ghost for it), when at any time the precious Words of Jesus, or passages referring to the Lord Jesus, are not left to our conjectures, but are positively explained. Hence, therefore, from this charming account of prophecy, we have authority to conclude, that when Jesus had fulfilled all that was written of him, in respect of suffering, he should, by his Holy Spirit, proclaim his salvation to his redeemed. And this he did when he sent down the Spirit at Pentecost, and when at the same time he sent his disciples forth to preach his gospel to every creature. Luk 24:49 ; Act 2:1-4 ; Mar 16:15 . But Reader, do not overlook that delightful feature of Jesus’s love, in calling his people brethren. Oh! thou brother, born for adversity! Surely thou art our brother; and everyone of thine may say, with the church, When I find thee without, I would kiss thee, for I should not be despised: Son 8:1 ; Pro 17:17 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 22:22 I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.
Ver. 22. I will declare thy name, &c. ] Here beginneth the second part of this psalm, which is gratulatory, and declaratory of the fruit of Christ’s passion and resurrection, who is not here ashamed to call us brethren; but doth communicate the kingdom to us as coheirs with himself.
In the midst of the congregation
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 22:22-24
22I will tell of Your name to my brethren;
In the midst of the assembly I will praise You.
23You who fear the Lord, praise Him;
All you descendants of Jacob, glorify Him,
And stand in awe of Him, all you descendants of Israel.
24For He has not despised nor abhorred the affliction of the afflicted;
Nor has He hidden His face from him;
But when he cried to Him for help, He heard.
Psa 22:22-24 In a sense this strophe overlaps with Psa 22:25-31. Both speak of witness and praise of YHWH in a worship setting (i.e., the assembly, Psa 22:22; the great assembly, Psa 22:25). The difference is the scope of the help.
1. Ps. 2:22-24 the afflicted
2. Psa 22:25-31 the world
Psa 22:22 There are two cohortative verbs.
1. I will tell BDB 707, KB 765, Piel cohortative
2. I will praise BDB 237, KB 248, Piel imperfect used in a cohortative sense
Psa 22:23 Notice the parallelism.
1. you who fear the Lord
2. you descendants (lit., seed) of Jacob
3. you descendants of Israel
They are to
1. praise Him BDB 237, KB 248, Piel imperative
2. glorify Him BDB 457, KB 455, Piel imperative
3. stand in awe of Him BDB 158, KB 185, Qal imperative
Psa 22:24 The reasons for the praise, glory, and awe to YHWH are
1. He has not despised (BDB 102, KB 117, Qal perfect) the afflicted
2. He has not abhorred (BDB 1055, KB 1646, Piel perfect) the afflicted
3. He has not hidden His face (BDB 711, KB 771, Hiphil perfect) from the afflicted
4. When the afflicted cried to Him for help, He heard (BDB 1033, KB 1570, Qal perfect)
The psalmist now feels YHWH has heard his cries for help and will respond (cf. Psa 22:21-24). This is a reversal of Psa 22:1-2; Psa 22:8; Psa 22:11; Psa 22:19.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
I will declare. These words are Christ’s in resurrection. See Heb 2:12.
Thy Name = Thee (emphatic). Put by Figure of speech Metonymy (of Adjunct), App-6, for the Person and all His attributes. See note on Psa 20:1.
brethren. Compare Joh 20:17.
congregation = assembly: in its military aspect.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 22:22-24
Psa 22:22-24
“I will declare thy name unto my brethren:
In the midst of the assembly will I praise thee.
Ye that fear Jehovah, praise him;
All ye seed of Jacob glorify him;
And stand in awe of him, all ye the seed of Israel.
For he hath not despised nor abhorred the affliction of the afflicted;
Neither hath he hid his face from him;
But when he cried unto him, he heard.”
“My brethren … the assembly … praise of God… seed of Jacob … seed of Israel.” (Psa 22:22-23). The words of these two verses speak of the Church which Jesus Christ would establish after his resurrection. Seed of Jacob speaks of the old Israel, and Seed of Israel gives a hint of the New Israel of God, which is the Church.
“For” (Psa 22:24). For once, this word means “because” or “because of” the truth that God did indeed answer the plea of the Atoning Saviour, raised him from the dead, sent his holy angels to escort him to heaven, where God enthroned him forever at his own right hand; and established the Church of Jesus Christ on the first Pentecost thereafter, sending the Holy Spirit himself as the Comforter of His Church during the present dispensation.
This is made certain by the fact that, “Heb 2:11-12 relates Psa 22:22 to the Messiah, this verse being the head of this entire paragraph, who is not ashamed to call us brethren; who therefore stands in the midst (Psa 22:22), not only on high, and whose thanksgiving feast the humble (and the meek) are welcome to eat and be satisfied (Psa 22:26) and (in no mere form of words, but in reality) to live forever.”
God did not despise; he did not hide his face; but when Jesus cried unto him, GOD HEARD. We may thus paraphrase Psa 22:24.
E.M. Zerr:
Psa 22:22. Again we have the direct proof that Christ is being prophesied for the verse is quoted in Heb 2:12. In that connection the name of Jesus is given which identifies the subject of the verse beyond any doubt.
Psa 22:23. Fear the Lord means to respect him, for the ones fearing him are the same ones expected to indicate their respect by their praise.
Psa 22:24. To despise means to overlook or think lightly of. God does not thus treat his servants when they cry to him in their afflictions.
Fuente: Old and New Testaments Restoration Commentary
I will declare
At Psa 22:22 the Psalm breaks from crucifixion to resurrection; fulfilled in the “Go to my brethren,” etc., of Joh 20:17. The risen Christ declares to His brethren the name, “Father.”
Fuente: Scofield Reference Bible Notes
I will: Psa 40:9, Psa 71:18, Psa 71:19, Joh 7:25, Joh 7:26, Heb 2:11, Heb 2:12
my brethren: Mat 12:48, Mat 12:49, Mat 25:40, Mat 28:10, Joh 20:17, Rom 8:29
in the: Psa 22:25, Psa 40:9, Psa 40:10
Reciprocal: 1Ch 28:2 – my brethren Psa 9:14 – in the gates Psa 26:12 – in the Psa 27:6 – therefore Psa 34:2 – the humble Psa 35:18 – give Psa 57:9 – General Psa 71:15 – My mouth Psa 102:21 – General Psa 107:32 – in the congregation Psa 108:3 – praise Psa 109:30 – greatly Psa 138:4 – when they hear Psa 145:6 – And men Psa 149:1 – in the congregation Isa 49:4 – yet Mat 12:50 – the same Mat 13:54 – he taught Mat 17:23 – they shall Mar 3:34 – Behold Joh 12:24 – if Joh 17:6 – have manifested Joh 17:26 – I have Joh 18:20 – I spake Joh 20:9 – that Act 2:26 – my tongue 1Pe 1:11 – the glory 1Jo 1:3 – declare
Fuente: The Treasury of Scripture Knowledge
Psa 22:22. I will declare thy name Nothing is more common in the Psalms than these sudden transitions, and nothing more beautiful. Our Saviour here passes from the mournful view of death to the comfortable prospect of his resurrection. He intimates that, after God shall have delivered him from the power of death, by a glorious resurrection, he would more fully publish his gospel, by which the adorable perfections of God, and especially his wisdom and mercy, would be more eminently displayed among his apostles, and among the rest of his disciples and followers, whom he is not ashamed to call his brethren, Heb 2:11. The following verses can certainly be applied to David only in a very restrained sense, but are literally true of Christ and his triumphant reign; when in the latter days, all the people upon earth, even in the most remote corners of the world, shall worship and adore him. Dodd.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
4. Praise and encouragement 22:22-31
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
In view of the Lord’s deliverance, David vowed to praise God publicly. God later saved His Son from death just as He now delivered the psalmist from it. In David’s case, He did so by prolonging his life, and in Christ’s, by resurrection. The writer of Hebrews quoted this verse in Heb 2:12 as an expression of the Lord Jesus’ praise to God for delivering Him from death in answer to His prayer (cf. Heb 5:7).