TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 22:22–31. His four-level outline is real structure in the source text, so it is rendered as structure.
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 2:12) 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 53:10. 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 2:11. 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 (Psa 22:23), that on them, though Gentiles, the blessing of Abraham might come (Gal 3:14), 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 6:16.
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 (Joh 17:4), 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 (Psa 22:23), 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 3:21. 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. (Psa 22:24): 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, Psa 22:25. 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, Psa 22:26.
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, (Joh 14:19); 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 (Psa 22:28) 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, Psa 22:29. 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 (Psa 113:7), 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 (Psa 72:12) 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 (Psa 22:29, 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, Psa 22:30. 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 (Psa 22:31): 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 (Psa 118:23) 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.
Historical interpretation
Four Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For unto the angels hath he not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one: for which cause 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. [Psalms 22:22] And again, I will put my trust in him. And again, Behold I and the children which God hath given me. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted.
He says that he will tell the name of his Father first to the apostles, who he calls his brothers. And after them, with swift progress, he promises that he will teach the hymn of his Father to the church founded in his name throughout all the world. It is just as if some supreme teacher of philosophy should give a course of instruction in the midst of his pupils for them to hear and understand, that he in the midst of the church says, “I will hymn your praise,” that the church, learning and hearing his words, might in fit manner sing back the praises, no longer of the demons but of the one almighty God, by him that preached him.
He is the Lord by nature but a brother by grace.
"I will declare Your name to My brethren" [Psalm 22:22]. I will declare Your name to the humble, and to My Brethren that love one another as they have been beloved by Me. [John 17:6, 21] "In the midst of the Church will I sing of You." In the midst of the Church will I with rejoicing preach You.
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Summary
Psalms 22:22 marks a pivotal transition within this profound Messianic psalm, shifting from the depths of agonizing suffering and abandonment to a triumphant declaration of praise and unwavering faithfulness. Following a harrowing experience of deliverance, the psalmist solemnly vows to publicly proclaim God's character and mighty redemptive works to his community. This verse, deeply prophetic in its nature, finds its ultimate and most glorious fulfillment in Jesus Christ, who, having endured the cross and achieved resurrection, declares the Father's name to His redeemed "brethren" and leads them in corporate worship, thereby establishing a new covenant community founded upon God's sovereign power and redemptive grace.
Context
Literary Context
Psalms 22 is a remarkable and deeply prophetic composition, widely recognized as a "Psalm of Lament and Praise." It opens with the iconic cry of dereliction, "My God, my God, why hast thou forsaken me?, vividly portraying intense suffering, humiliation, and a profound sense of abandonment. The psalmist meticulously describes physical and emotional anguish, feeling surrounded by relentless enemies and on the very brink of death. However, a dramatic and transformative turning point occurs around Psalms 22:21, where the psalmist expresses unwavering confidence in God's deliverance and transitions into fervent praise and a solemn commitment to public testimony. Verse 22 serves as the immediate and direct response to this divine rescue, a sacred vow to declare God's faithfulness, not in private contemplation, but within the gathered assembly. This public declaration then sets the stage for the universal praise that characterizes the latter half of the psalm, envisioning all the ends of the earth turning to the Lord in worship, as prophesied in Psalms 22:27.
Historical & Cultural Context
Attributed to King David, this psalm deeply reflects the ancient Israelite understanding of public worship and the profound significance of God's "name." In Israelite culture, the "name" (Hebrew: shem) of God was far more than a mere label; it encapsulated His entire character, His divine attributes, His reputation, His sovereign authority, and His very presence. To "declare His name" was to make known His essential being and His mighty acts of salvation, particularly His covenant faithfulness. Corporate worship within the "congregation" (Hebrew: qahal) was absolutely central to Israelite identity and their covenant relationship with Yahweh. Public testimony of God's deliverance was a common and vital practice, serving to strengthen the community's faith, reinforce their shared history with God, and invite others to acknowledge God's supreme sovereignty. Kings, such as David, frequently led the people in worship and publicly declared God's greatness, understanding their unique role as mediators of God's truth and praise to the entire nation, a practice evident in other psalms of praise and thanksgiving like Psalms 34:1-3.
Key Themes
Several crucial and interconnected themes converge powerfully in Psalms 22:22. Firstly, the public proclamation of God's character is paramount. The psalmist's experience of divine deliverance compels him not to private gratitude alone, but to a communal and open declaration of who God is and what He has miraculously accomplished. This highlights the inherent evangelistic and testimonial nature of true faith. Secondly, the theme of communal worship and praise is central, emphasizing that the declaration of God's glory is a shared, corporate experience that both builds up the body of believers and invites outsiders to join in adoration. This underscores the profound importance of the gathered assembly as the primary context for collective worship and public testimony, as seen in passages like Psalms 107:32. Finally, the profound and intricate Messianic prophecy woven throughout the entirety of Psalm 22 finds a critical and explicit expression here. The psalm's vivid description of intense suffering, followed by a solemn vow of public praise, is understood by New Testament authors as a direct and precise prophecy of Jesus Christ's passion, His glorious resurrection, and His subsequent leadership of His "brethren" in worship, making this a pivotal verse for understanding the continuity and fulfillment between the Old and New Covenants.
Exposition and Analysis
Key Word Analysis
This primitive root means "to score with a mark as a tally or record," and by implication, "to inscribe," "to enumerate," or "to recount." Intensively, it means "to recount" or "to celebrate." In this context, it signifies a thorough, comprehensive, and intentional telling or proclamation of God's character, His faithfulness, and His redemptive acts. It is an active, public act of making God's attributes and deeds visible, understandable, and celebrated by others.
A primitive word, perhaps from the idea of a definite and conspicuous position, "name" refers to an appellation, mark, or memorial of individuality. By implication, it signifies honor, authority, and character. In Hebrew thought, God's "name" encapsulates His entire essence, reputation, attributes, and presence. To declare God's "name" is to reveal His very being—His holiness, power, love, justice, mercy, and trustworthiness—as demonstrated through His actions, most notably His deliverance of the psalmist. It is a declaration of His covenant-keeping identity.
Derived from a root meaning "to assemble," this word refers to an assemblage, company, or multitude, typically understood as a formal gathering of people. In this context, it specifically denotes the assembled community of God's people, emphasizing the corporate, public, and covenantal nature of the praise and testimony. This is not a private devotional act but a communal act of worship and witness, reinforcing the shared identity, purpose, and spiritual bond of the people of God.
Verse Breakdown
"I will declare thy name unto my brethren:"
This clause expresses a deeply personal and solemn vow made by the psalmist (or prophetically, by Christ) to make God's character, attributes, and mighty deeds known. The phrase "unto my brethren" highlights a profound relational intimacy, referring to fellow members of the covenant community, those who share a common spiritual lineage, faith, or experience. The declaration is therefore not a generic proclamation but a targeted and intimate sharing of God's truth with those with whom the speaker shares a bond, implying a desire to foster deeper understanding and shared faith.
"in the midst of the congregation will I praise thee."
This second clause specifies both the setting and the nature of the declared vow. "In the midst of the congregation" unequivocally underscores the public, corporate, and communal nature of the act. The vow to "praise thee" (Hebrew: hâlal) signifies an act of exalting, celebrating, and glorifying God, acknowledging His attributes and giving profound thanks for His deliverance. This praise is not a solitary act but represents a leadership role within the gathered assembly, inviting, enabling, and encouraging all others present to join in unified adoration and thanksgiving.
Literary Devices
Psalms 22:22 masterfully employs several significant literary devices to enhance its meaning and impact. The most prominent is Parallelism, specifically a form of synonymous parallelism, where the second line reiterates and amplifies the meaning of the first. "I will declare thy name unto my brethren" finds its direct echo and expansion in "in the midst of the congregation will I praise thee." Here, "declare thy name" is synonymous with "praise thee," both referring to the act of exalting God's character and deeds, while "unto my brethren" is parallel to "in the midst of the congregation," both denoting the communal audience. This parallelism powerfully reinforces the central message of public, communal worship and testimony. The verse also functions as a quintessential Vow of Praise, a common and powerful feature in psalms of lament where the psalmist, having cried out to God in distress and subsequently experienced (or anticipated with certainty) divine deliverance, pledges to offer public thanksgiving and adoration. This vow serves to complete the narrative arc from profound distress to glorious deliverance to heartfelt doxology. Furthermore, the concept of God's "name" functions as a potent Metonymy or Synecdoche, where "name" stands in for the entirety of God's character, His divine attributes, His actions, and His very being. This rich and concise use of language conveys deep theological meaning with profound brevity.
Theological and Thematic Connections
Psalms 22:22 profoundly connects to the timeless theological truths concerning God's inherent character, the essential nature of worship, and the divine mission entrusted to His people. It powerfully reveals that God's miraculous deliverance is not merely for individual comfort or private solace but is ultimately intended for His glory to be made known publicly and universally. The psalmist's solemn vow to declare God's name and praise Him within the congregation highlights that genuine faith culminates in open acknowledgment and corporate adoration. This act of public testimony strengthens the community of faith, serving as a vital reminder of God's unfailing faithfulness, and simultaneously functions as a compelling invitation to those outside the community to recognize and submit to His supreme sovereignty. It underscores the pervasive biblical emphasis on the communal aspect of faith, where individual experiences of God's grace are shared for the mutual edification of the body of believers and as a powerful witness to the world, demonstrating unequivocally that God is worthy of all praise and unreserved trust, especially in the aftermath of profound suffering and miraculous deliverance.
Reflection and Application
Psalms 22:22 serves as a profound and enduring reminder of our fundamental call to engage in public worship and give bold testimony. Just as the psalmist, and ultimately Jesus Christ Himself, vowed to declare God's name, so too are all believers commissioned to make known the character and the mighty works of God to a watching and often skeptical world. This commission extends beyond merely sharing personal anecdotes; it demands articulating the profound and transformative truth of who God is—His holiness, His perfect justice, His boundless mercy, and His redemptive power—especially as these attributes are uniquely and fully revealed in Jesus Christ. Our individual experiences of God's faithfulness are not meant to remain private but are intended to fuel corporate praise and collective witness. When we gather as the "congregation," we not only offer worship and adoration to God but also mutually strengthen one another in faith, demonstrating the tangible reality of His presence and power within His people. Furthermore, the broader context of Psalm 22 powerfully teaches us that our most authentic and potent declarations of God's name often emerge from seasons of intense suffering and subsequent deliverance. It is precisely in the crucible of trial, when God proves Himself faithful beyond all expectation, that our praise becomes most authentic, most compelling, and most inviting, drawing others to trust in the God who saves.
Questions for Reflection
FAQ
What does "declare thy name" truly mean in a biblical sense?
In biblical thought, a "name" (Hebrew: shêm) is far more than a simple label; it encapsulates the entire character, reputation, authority, and very essence of a person. To "declare God's name" therefore means to make known His full being—His divine attributes, His inherent nature, His sovereign power, His unfailing faithfulness, and His mighty redemptive acts throughout history. It is about comprehensively revealing who God is through both words and deeds, sharing His unique identity and demonstrating His glory to others. This is a holistic proclamation of His divine personhood and His powerful works in the grand narrative of salvation history and in the individual lives of His people.
Why is it important to praise God "in the midst of the congregation"?
Praising God "in the midst of the congregation" (Hebrew: qâhâl) profoundly emphasizes the communal, corporate, and public nature of worship. It signifies that faith is not merely a private, individual affair but a shared experience that vitally strengthens and edifies the entire body of believers. Corporate worship provides the essential context for collective testimony, mutual encouragement, and a unified declaration of God's greatness, which also serves as a powerful and compelling witness to the world outside the church. It reinforces the sacred covenant relationship God has established with His people and demonstrates the unity, power, and divine presence within the church. This communal aspect is absolutely vital for the spiritual health, growth, and mission of believers, as seen consistently throughout the Old Testament and powerfully affirmed in the New Testament's emphasis on the church as the very body of Christ, as described in passages like Ephesians 4:11-16.
Christ-Centered Fulfillment
Psalms 22:22 finds its most profound, ultimate, and glorious fulfillment in the person and work of Jesus Christ. The New Testament author of Hebrews explicitly quotes this very verse and applies it directly to Jesus, stating, "I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee" (Hebrews 2:12). This direct quotation unequivocally demonstrates that the psalmist's intense suffering and subsequent vow of praise were indeed prophetic of Christ's own unparalleled experience. Jesus, having endured the unimaginable agony of the cross and uttered the very cry of dereliction found in Psalms 22:1 ("My God, my God, why hast thou forsaken me?"), was gloriously resurrected and triumphed decisively over death. In His post-resurrection appearances, He indeed declared the Father's "name" to His disciples, whom He now intimately calls "my brethren" (John 20:17), thereby revealing the Father's perfect love, sovereign power, and magnificent redemptive plan. As the resurrected Lord and our Great High Priest, Jesus actively leads His new "congregation"—the Church—in worship, interceding on their behalf and enabling them to draw near to God with confidence. He is not merely the object of our praise but also the divine leader of our praise, uniting all believers in a corporate, Spirit-empowered declaration of God's glory, thereby fulfilling the ancient vow and establishing a vibrant community that continually proclaims the Father's name through His Son (Colossians 3:16).