Psalms 22:3

_BUT THOU ART HOLY, O THOU THAT INHABITEST THE PRAISES OF ISRAEL._ But thou art holy. He, in unshaken faith, proclaims God's holiness at the very time when God was seeming to disregard the cry of faith. Thou art holy, therefore will I trust thee, though I cannot see or feel thy presence. "Holy," as applied to God, primarily refers to the infinite separation whereby He is lifted above the weakness, and especially the sin of the creature. Compare Isaiah 6:1; Isaiah 6:5. So the idea of unapproachable majesty is closely allied to it (Isaiah 57:15). The idea of purity is the secondary notion, connected with which, here, is His truth or faithfulness to His trusting people. INHABITEST THE PRAISES OF ISRAEL -

3._Yet thou art holy. _In the Hebrew, it is properly, _And thou art holy: _but the copula ו _, vau_, ought, without doubt, to be rendered by the adversative particle _yet. _Some think that the eternal and immutable state of God is here set in opposition to the afflictions which David experienced; (504) but I cannot subscribe to this opinion. It is more simple and natural to view the language as meaning, that God has always shown himself gracious to his chosen people. The subject here treated is not what God is in heaven, but what he has shown himself to be towards men. It may be asked, whether David, in these words, aggravates his complaint, by insinuating that he is the only person who obtains nothing from God? or whether, by holding up these words as a shield before him, he repels the temptation with which he was assailed, by exhibiting to his view this trut

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 22:3. _BUT THOU_ ART _HOLY_] Though I be not heard, even while I cry earnestly, yet I cannot impute any fault or unkindness to my Maker; for _thou art holy_, and canst do nothing but what is _right_. This is the language of profound resignation, in trials the most difficult to be borne. _INHABITEST THE PRAISES OF ISRAEL._] Thou dwellest in the _sanctuary_ where the praises, thanksgivings, and sacrifices of thy people are continually offered....

BUT THOU ART HOLY - Thou art righteous and blameless. This indicates that the sufferer had still unwavering confidence in God. Though his prayer seemed not to be heard, and though he was not delivered, he was not disposed to blame God. He believed that God was righteous, though he received no answer; he doubted not that there was some sufficient reason why he was not answered. This is applicable, not only to the Redeemer, in whom it was most fully illustrated, but also to the people of God everywhere. It expresses a state of mind such as all true believers in God have - confidence in him, whatever may be their trials; confidence in him, though the answer to their prayers may be long delayed; confidence in him, though their prayers should seem to be unanswered. Compare the notes at Job 13:15. O thou that inhabitest the praises of

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 ...

BUT THOU [ART] HOLY,.... Which may be considered either as an argument with his God, why he should hear and answer him, since he is holy, just, and faithful; he has promised, when any call upon him in a day of trouble, he will hear and answer them, and will be glorified by them; this Christ did, and therefore pleads his faithfulness to his promise: or rather a reason quieting him under divine desertion, and a sense of divine wrath, that God was righteous in all his ways, and holy in all his works; and that whereas he was the surety of his people, and had all their sins on him, it was perfectly agreeable to the holiness and justice of God to treat him in the manner he did; yea, it was done to declare his righteousness, that he might appear to be just, while he is the justifier of him that believes in him; [O THOU] THAT INHABITEST THE PRAISES OF ISRAEL; either the place where Israel offer...

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,