Psalms 22:2

_O MY GOD, I CRY IN THE DAYTIME, BUT THOU HEAREST NOT; AND IN THE NIGHT SEASON, AND AM NOT SILENT._ Thou hearest not - i:e., answered not. NOT SILENT. God's silence only stimulates Him the more not to be silent. So in the case of the woman of Canaan (Matthew 15:22)....

2._O my God! I cry in the day-time. _In this verse the Psalmist expresses the long continuance of his affliction, which increased his disquietude and weariness. It was a temptation even still more grievous, that his crying seemed only to be lost labor; for, as our only means of relief under our calamities is in calling upon God, if we derive no advantage from our prayers, what other remedy remains for us? David, therefore, complains that God is in a manner deaf to his prayers. When he says in the second clause, _And there is no silence to me, _the meaning is, that he experienced no comfort or solace, nothing which could impart tranquillity to his troubled mind. As long as affliction pressed upon him, his mind was so disquieted, that he was constrained to cry out. Here there is shown the constancy of faith, in that the long duration of calamities could neither overthrow it, nor interrupt...

1-10 The Spirit of Christ, which was in the prophets, testifies in this psalm, clearly and fully, the sufferings of Christ, and the glory that should follow. We have a sorrowful complaint of God's withdrawings. This may be applied to any child of God, pressed down, overwhelmed with grief and terror. Spiritual desertions are the saints' sorest afflictions; but even their complaint of these burdens is a sign of spiritual life, and spiritual senses exercised. To cry our, My God, why am I sick? why am I poor? savours of discontent and worldliness. But, "Why hast thou forsaken me?" is the language of a heart binding up its happiness in God's favour. This must be applied to Christ. In the first words of this complaint, he poured out his soul before God when he was upon the cross, Matthew 27:46. Being truly man, Christ felt a natural unwillingness to pass through such great sorrows, yet his ze...

Verse Psalms 22:2. _I CRY IN THE DAY-TIME, AND IN THE NIGHT-SEASON_] This seems to be David's own experience; and the words seem to refer to his own case alone. Though I am not heard, and thou appearest to forget or abandon me; yet I continue to cry both day and night after thy salvation....

O MY GOD, I CRY IN THE DAYTIME - This, in connection with what is said at the close of the verse, “and in the night-season,” means that his cry was incessant or constant. See the notes at Psalms 1:2. The whole expression denotes that his prayer or cry was continuous, but that it was not heard. As applicable to the Redeemer it refers not merely to the moment when he uttered the cry as stated in Psalms 22:1, but to the continuous sufferings which he endured as if forsaken by God and men. His life in general was of that description. The whole series of sorrows and trials through which he passed was as if he were forsaken by God; as if he uttered a long continuous cry, day and night, and was not heard. BUT THOU HEAREST NOT - Thou dost not “answer”

EXPOSITION THERE is no psalm which has raised so much controversy as this. Admitted to be Messianic by the early Hebrew commentators, it is by some understood wholly of David; by others, applied to the Israelite people, or to the pious part of it; by others again, regarded as an ideal representation of the sufferings of the righteous man, and the effects of them; and by one or two eccentric critics, explained as referring to Hezekiah or Jeremiah. Against the view that David means to describe in the psalm his own dangers, sufferings, and deliverance, it is reasonably urged that David was at no time in the circumstances here described—he was never without a helper (Psalms 22:11); never "despised of the people" (Psalms 22:6); never stripped of his clothes ...

O MY GOD, I CRY IN THE DAYTIME,.... In the time of his suffering on the cross, which was in the daytime: BUT THOU HEAREST ME NOT; and yet he was always heard, John 11:41; though he was not saved from dying, yet he was quickly delivered from the power of death, and so was heard in that he feared, Hebrews 5:7; AND IN THE NIGHT SEASON: in the night in which he was in the garden, sorrowing and praying, the night in which he was betrayed and was apprehended; and though the natural desires of his human soul were not heard and answered, that the cup might pass from him, yet his prayer in submission to the will of God was: moreover, the daytime and night season may design the incessant and continual prayer of Christ; he prayed always, night and day: and am not silent

Psalms 22:1. _My God, my God, why hast thou forsaken me?_ What a dolorous cry! How terrible it must have been to have heard that cry, but how much more terrible to have uttered it! For the dear Son of God, the Well-beloved, with whom the Father is always pleased, to be forsaken of his God, was indeed grief unfathomable. Psalms 22:1. _Why art thou so far from helping me, and from the words of my roaring?_ It seems as if the Saviour's voice, and almost his mind, had failed him, for he calls his prayer «roaring» likening himself to a wounded beast. When any of you cannot pray, or think you cannot, remember these words of your Lord. If he, the ever-blessed Son of God, speaks of his own prayer as a «roaring», what must ours be! You know that Isaiah spoke of his own prayer as b

Psalms 22 The Sufferings of Christ and the Glory That Follows _ 1. The suffering (Psalms 22:1)_ 2. The glory (Psalms 22:22) Psalms 22:1. In many respects this Psalm is the most remarkable in the entire book and one of the sublimest prophecies in the whole Bible. The sufferings of Christ and the glory that should follow are here wonderfully foretold. The inscription mentions A yeleth Shahar, which means “the hind of the morning.” Jewish tradition identifies this hind with the early morning light, when the day dawns and the rays of the rising sun appear like the horns of the hind. The eminent Hebraist Professor Deli

XXII. This Ps. (p. 372) consists of two parts. In Psalms 22:1 a godly man in deep and manifold distress complains that the God of his fathers, the God who has been with him from the beginning, has deserted him (see p. 372). Psalms 22:22 is a liturgical addition: it expresses the pious Israelite's gratitude for Israel's glory, which is to be acknowledged even by the heathen. No attempt is made to bridge the gulf between the despair of Psalms 22:1 and the confidence of the added verses, which depict Israel's prosperity as already come. PSALMS 22:3. The LXX read, Thou dwellest in the holy place, O thou that art Israel's praise,