Psalm 22:22
I will declare your name to my brothers: in the middle of the congregation will I praise you.
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(22) I will declare.—For the application of this verse in Hebrews 2:12, see New Testament Commentary.

Psalm 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, Hebrews 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.22:22-31 The Saviour now speaks as risen from the dead. The first words of the complaint were used by Christ himself upon the cross; the first words of the triumph are expressly applied to him, Heb 2:12. All our praises must refer to the work of redemption. The suffering of the Redeemer was graciously accepted as a full satisfaction for sin. Though it was offered for sinful men, the Father did not despise or abhor it for our sakes. This ought to be the matter of our thanksgiving. All humble, gracious souls should have a full satisfaction and happiness in him. Those that hunger and thirst after righteousness in Christ, shall not labour for that which satisfies not. Those that are much in praying, will be much in thanksgiving. Those that turn to God, will make conscience of worshipping before him. Let every tongue confess that he is Lord. High and low, rich and poor, bond and free, meet in Christ. Seeing we cannot keep alive our own souls, it is our wisdom, by obedient faith, to commit our souls to Christ, who is able to save and keep them alive for ever. A seed shall serve him. God will have a church in the world to the end of time. 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 righteousness, and not any of their own, they shall declare to be the foundation of all their hopes, and the fountain of all their joys. Redemption by Christ is the Lord's own doing. Here we see the free love and compassion of God the Father, and of our Lord Jesus Christ, for us wretched sinners, as the source of all grace and consolation; the example we are to follow, the treatment as Christians we are to expect, and the conduct under it we are to adopt. Every lesson may here be learned that can profit the humbled soul. Let those who go about to establish their own righteousness inquire, why the beloved Son of God should thus suffer, if their own doings could atone for sin? Let the ungodly professor consider whether the Saviour thus honoured the Divine law, to purchase him the privilege of despising it. Let the careless take warning to flee from the wrath to come, and the trembling rest their hopes upon this merciful Redeemer. Let the tempted and distressed believer cheerfully expect a happy end of every trial.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 Psalm 51:12-13; Psalm 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 John 20:17; Romans 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 Hebrews 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 Hebrews 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 Isaiah 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.

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).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 transition is very marked; from a horrible tempest all is changed into calm. The darkness of Calvary at length passed away from the face of nature, and from the soul of the Redeemer, and beholding the light of his triumph and its future results the Saviour smiled. We have followed him through the gloom, let us attend him in the returning light. It will be well still to regard the words as a part of our Lord's soliloquy upon the cross, uttered in his mind during the last few moments before his death.

Psalm 22:22

"I will declare thy name unto my brethren." The delights of Jesus 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 authorative 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.

Psalm 22:23


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, Matthew 12:48,49 25:40 28:10, and to whom this very text is applied, Hebrews 2:11,12. Not only privately, but even in the public congregation. 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, Matthew 13:55; yet there were others that did not believe on him, John 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, Matthew 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, Matthew 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, Acts 9:15; and which Christ declared and manifested to his disciples, both before and after his resurrection, John 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 Psalm 18:49; compared with Romans 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 Hebrews 2:12.

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 Psalm 5:11.

my brethren] By the ties of national and religious sympathy. The author of the Epistle to the Hebrews (Psalm 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. Psalm 40:9-10; Psalm 35:18.

will I praise thee] Now he can contribute his share to the praises which form Jehovah’s throne (Psalm 22:3). Praise is four times repeated in Psalm 22:22-26.

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” (Psalm 22:2) is the key-note of Psalm 22:1-21; “Thou hast answered me of Psalm 22:22-31”. (Cheyne).Verse 22. - I will declare thy Name unto my brethren. The thought of the brethren is uppermost. As, when the body was removed, loving messages were at once sent to the disciples (Matthew 28:10; John 20:17), so, with the soul of the Redeemer in the intermediate state, the "brethren" are the first care. God's Name, and all that he has done - the acceptance of the sacrifice, the effectuation of man's salvation - shall be made known to them (see Hebrews 2:9-12). In the midst of the congregation will I praise thee. He will join with them in praising and adoring his Father, so soon as circumstances allow (compare the Eucharist at Emmaus, Luke 24:30). (Heb.: 22:17-19)A continuation, referring back to Psalm 22:12, of the complaint of him who is dying and is already as it were dead. In the animal name כּלבים, figuratively descriptive of character, beside shamelessness and meanness, special prominence is given to the propensity for biting and worrying, i.e., for persecuting; hence Symmachus and Theodotion render it θηράται κυνηγέται. In Psalm 22:17 עדת מרעים takes the place of כלבים; and this again is followed by הקּיף in the plur. (to do anything in a circle, to surround by forming a circle round, a climactic synonym, like כּתּר to סבב) either per attractionem (cf. Psalm 140:10; 1 Samuel 2:4), or on account of the collective עדה. Tertullian renders it synagoga maleficorum, Jerome concilium pessimorum. But a faction gathered together for some evil purpose is also called עדה, e.g., עדת קרח. In Psalm 22:17 the meaning of כּארי, instar leonis, is either that, selecting a point of attack, they make the rounds of his hands and feet, just as a lion does its prey upon which it springs as soon as its prey stirs; or, that, standing round about him like lions, they make all defence impossible to his hands, and all escape impossible to his feet. But whether we take this ידי ורגלי as accusative of the members beside the accusative of the person (vid., Psalm 17:11), or as the object of the הקּיפוּ to be supplied from Psalm 22:17, it still remains harsh and drawling so far as the language is concerned. Perceiving this, the Masora on Isaiah 38:13 observes, that כּארי, in the two passages in which it occurs (Psalm 22:17; Isaiah 38:13), occurs in two different meanings (לישׁני בתרי); just as the Midrash then also understands כארי in the Psalm as a verb used of marking with conjuring, magic characters.

(Note: Hupfeld suspects this Masoretic remark (קמצין בתרי לישׁני כּארי ב) as a Christian interpolation, but it occurs in the alphabetical Masoreth register ותרויהון בתרי לישׁני ב ב. Even Elias Levita speaks of it with astonishment (in his מסרת המסרת [ed. Ginsburg, p. 253]) without doubting its genuineness, which must therefore have been confirmed, to his mind, by MS authority. Heidenheim also cites it in his edition of the Pentateuch, `ynym m'wr, on Numbers 24:9; and down to the present time no suspicion has been expressed on the part of Jewish critics, although all kinds of unsatisfactory attempts have been made to explain this Masoretic remark (e.g., in the periodical Biccure ha-'Ittim).)

Is the meaning of the Masora that כּארי, in the passage before us, is equivalent to כּארים? If so the form would be doubly Aramaic: both the participial form כּאר (which only occurs in Hebrew in verbs med. E) and the apocopated plural, the occurrence of which in Hebrew is certainly, with Gesenius and Ewald, to be acknowledged in rare instances (vid., Psalm 45:9, and compare on the other hand 2 Samuel 22:44), but which would here be a capricious form of expression most liable to be misapprehended. If כארי is to be understood as a verb, then it ought to be read כּארי. Tradition is here manifestly unreliable. Even in MSS the readings כּארוּ and כּארי are found. The former is attested both by the Masora on Numbers 24:9 and by Jacob ben Chajim in the Masora finalis as the MS Chethb.

(Note: The authenticity of this statement of the Masora כארי ידי ורגלי כארו כתיב may be disputed, especially since Jacob ben Chajim became a convert to Christianity, and other Masoretic testimonies do not mention a קרי וכתיב to כארי; nevertheless, in this instance, it would be premature to say that this statement is interpolated. Ant. Hulsius in his edition of the Psalter (1650) has written כארו in the margin according to the text of the Complutensis.)

Even the Targum, which renders mordent sicut leo manus et pedes meos, bears witness to the ancient hesitancy between the substantival and verbal rendering of the כארי. The other ancient versions have, without any doubt, read כארו. Aquila in the 1st edition of his translation rendered it ᾔσχυαν (from the Aramaic and Talmudic כּאר equals כּער to soil, part. כּאוּר, dirty, nasty); but this is not applicable to hands and feet, and therefore has nothing to stand upon. In the 2nd edition of his translation the same Aquila had instead of this, like Symmachus, "they have bound,"

(Note: Also in Jerome's independent translation the reading vinxerunt is found by the side of fixerunt, just as Abraham of Zante paraphrases it in his paraphrase of the Psalter in rhyme גּם כּארי ידי ורגלי אסרוּ. The want of a verb is too perceptible. Saadia supplies it in a different way "they compass me as a lion, to crush my hands and feet.")

after כר, Arab. krr, to twist, lace; but this rendering is improbable since the Hebrew has other words for "to bind," constringere. On the other hand nothing of any weight can be urged against the rendering of the lxx ὤρυξαν (Peshto בזעו, Vulg. foderunt, Jer. fixerunt); for (1) even if we do not suppose any special verb כּארוּ ,כּאר can be expanded from כּרוּ (כוּר) equals כּרוּ (כּרה) just in the same manner as ראמה, Zechariah 14:10 from רמה, cf. קאמיּא Daniel 7:16. And (2) that כוּר and כּרה can signify not merely to dig out and dig into, engrave, but also to dig through, pierce, is shown, - apart from the derivative מכרה (the similarity of the sound of which to μάχαιρα from the root μαχ, maksh, mraksh, is only accidental), - by the double meaning of the verbs נקר, ὀρύσσειν (e.g., ὀρύσσειν τὸν ἰσθμόν Herod. i. 174), fodere (hast); the lxx version of Psalm 40:7 would also support this meaning, if κατετρήσω (from κατατιτρᾶν) in that passage had been the original reading instead of κατηρτίσω. If כּארוּ be read, then Psalm 22:17, applied to David, perhaps under the influence of the figure of the attacking dogs (Bhl), says that the wicked bored into his hands and feet, and thus have made him fast, so that he is inevitably abandoned to their inhuman desires. The fulfilment in the nailing of the hands and (at least, the binding fast) of the feet of the Crucified One to the cross is clear. This is not the only passage in which it is predicated that the future Christ shall be murderously pierced; but it is the same in Isaiah 53:5 where He is said to be pierced (מחלל) on account of our sins, and in Zechariah 12:10, where Jahve describes Himself as ἐκκεντηθείς in Him.

Thus, therefore, the reading כּארוּ might at least have an equal right to be recognised with the present recepta, for which Hupfeld and Hitzig demand exclusive recognition; while Bttcher, - who reads כּארי, and gives this the meaning"springing round about (after the manner of dogs), - regards the sicut leo as "a production of meagre Jewish wit;" and also Thenius after taking all possible pains to clear it up gives it up as hopeless, and with Meier, adopting a different division of the verse, renders it: "a mob of the wicked has encompassed me like lions. On my hands and feet I can count all my bones." But then, how כּארי comes limping on after the rest! And how lamely does ידי ורגלי precede Psalm 22:18! How unnaturally does it limit עצמותי, with which one chiefly associates the thought of the breast and ribs, to the hands and feet! אספּר is potientialis. Above in Psalm 22:15 he has said that his bones are out of joint. There is no more reason for regarding this "I can count etc." as referring to emaciation from grief, than there is for regarding the former as referring to writing with agony. He can count them because he is forcibly stretched out, and thereby all his bones stand out. In this condition he is a mockery to his foes. הבּיט signifies the turning of one's gaze to anything, ראה בּ the fixing of one's sight upon it with pleasure. In Psalm 22:19 a new feature is added to those that extend far beyond David himself: they part my garments among them.... It does not say they purpose doing it, they do it merely in their mind, but they do it in reality. This never happened to David, or at least not in the literal sense of his words, in which it has happened to Christ. In Him Psalm 22:19 and Psalm 22:19 are literally fulfilled. The parting of the בּגדים by the soldiers dividing his ἰμάτια among them into four parts; the casting lots upon the לבוּשׁ by their not dividing the χιτὼν ἄῤῥαφος, but casting lots for it, John 19:23. לבוּשׁ is the garment which is put on the body that it may not be bare; בּגדים the clothes, which one wraps around one's self for a covering; hence לבושׁ is punningly explained in B. Sabbath 77b by לא בושׁה (with which one has no need to be ashamed of being naked) in distinction from גלימא, a mantle (that through which one appears כגולם, because it conceals the outline of the body). In Job 24:7, and frequently, לבושׁ is an undergarment, or shirt, what in Arabic is called absolutely Arab. ṯwb, thôb "the garment," or expressed according to the Roman distinction: the tunica in distinction from the toga, whose exact designation is מעיל. With Psalm 22:19 of this Psalm it is exactly as with Zechariah 9:9, cf. Matthew 21:5; in this instance also, the fulfilment has realised that which, in both phases of the synonymous expression, is seemingly identical.

(Note: On such fulfilments of prophecy, literal beyond all expectation, vid., Saat auf Hoffnung iii., 3, 47-51.)

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