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
Three Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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"Let all the seed of Israel fear Him." Let all who have been born to a new life, and restored to the vision of God "fear Him." "Since He has not despised, nor disregarded the prayer of the poor man" [Psalm 22:24]. Since He has not despised the prayer, not of him who, crying unto God in the words of sins was loath to overpass a vain life, but the prayer of the poor man, not swollen up with transitory pomps. "Nor has He turned away His face from Me." As from him who said, I will cry unto You, but You will not hear. "And when I cried unto Him He heard Me."
He does not reject or scorn the prayer of the poor when we entreat him for what he himself loves, but he graciously hears; and he will grant us to see his good things in the land of the living, Jesus Christ our Lord, who lives and reigns with the Father in the unity of the Holy Spirit, God throughout all ages of ages.
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Summary
Psalms 22:24 offers a profound declaration of God's unwavering compassion and attentiveness, particularly in the midst of extreme suffering. This verse serves as a powerful turning point within a psalm that vividly portrays the agony and sense of abandonment experienced by the psalmist, yet ultimately affirms divine faithfulness. It transitions from a desperate cry for help to a confident declaration of trust, showcasing the psalmist's ultimate conviction in God's character and His readiness to respond to the cries of the afflicted.
Context
Literary Context
Psalms 22:24 marks a dramatic shift in tone within Psalm 22. The preceding verses Psalms 22:1-21 are a raw and intense lament, detailing the psalmist's profound physical and emotional anguish, feeling forsaken by God and surrounded by enemies. The psalm opens with the iconic cry, My God, my God, why hast thou forsaken me?, and continues with graphic descriptions of suffering, mockery, and near-death experiences. The psalmist describes his strength drying up, his bones out of joint, and being surrounded by "bulls of Bashan" and "dogs" Psalms 22:12-16. Verse 22, "I will declare thy name unto my brethren: in the midst of the congregation will I praise thee," begins to pivot, moving from lament to a vow of praise. Verse 24 solidifies this transition, offering the theological basis for the psalmist's renewed hope and eventual praise, affirming God's active engagement and compassion despite the felt absence.
Historical & Cultural Context
While the specific historical occasion for Psalm 22 is not explicitly stated, it resonates with the experiences of suffering and persecution common in ancient Israel. The language of being surrounded by enemies, mocked, and feeling abandoned by God was a familiar lament motif in the ancient Near East, often reflecting the vulnerability of individuals or communities facing oppression or illness. The concept of God "hiding His face" was a powerful idiom signifying divine displeasure, withdrawal, or abandonment, often associated with judgment or a perceived lack of divine intervention. Conversely, God "hearing" implied not just auditory perception but active, compassionate response and and intervention. The psalmist's affirmation that God has not hidden His face and has heard is a powerful counter-cultural statement against the despair that such suffering might induce, emphasizing God's covenant faithfulness even in the face of apparent divine silence.
Key Themes
Psalms 22:24 contributes significantly to several major themes within the Psalter and broader biblical narrative. Firstly, it highlights God's Unwavering Compassion and Empathy, asserting that He does not disdain or abhor the suffering of the afflicted, contrasting with any notion of a distant or indifferent deity. This underscores the biblical portrayal of God as one who is intimately concerned with human suffering, as seen in passages like Exodus 3:7. Secondly, it emphasizes Divine Presence and Attentiveness, reassuring the suffering that God is not ignoring their plight, but is steadfastly present and actively engaged, a powerful comfort for those feeling isolated in their pain. Thirdly, the verse powerfully affirms The Efficacy of Prayer, culminating in the declaration that "when he cried unto him, he heard." This underscores God's readiness to listen and intervene, a central theme in the biblical understanding of God's relationship with humanity, exemplified throughout the Psalms, such as in Psalms 34:17. Finally, despite the profound suffering described earlier in the psalm, this verse offers a Beacon of Hope in Despair, reminding us that God is ultimately a deliverer who does not abandon His own, transforming lament into a declaration of trust and anticipation of deliverance.
Exposition and Analysis
Key Word Analysis
This primitive root means to disesteem, scorn, or hold in contempt. In the context of Psalms 22:24, its negation emphasizes God's absolute lack of disdain for the suffering person. He does not look down upon their affliction as something trivial or unworthy of His attention. Instead, He regards it with deep care and respect, affirming His profound value for the afflicted.
This primitive root means to be filthy, intensely loathe, pollute, or make abominable. When negated, as it is here, this word powerfully conveys God's complete non-rejection of the afflicted one or their suffering. It implies that God does not find the state of affliction repulsive or an object of disgust. The double negative ("not despised nor abhorred") creates a strong rhetorical emphasis, underscoring God's profound acceptance and compassion for the suffering.
This primitive root means to hear intelligently, often with the implication of attention, obedience, or action. While literally meaning to perceive sound, in biblical usage, shâmaʻ often implies more than just auditory reception. It encompasses listening attentively and, crucially, responding or acting upon what is heard. When God "hears" a cry, it signifies His active engagement, His willingness to intervene, and His commitment to His covenant promises.
Verse Breakdown
"For he hath not despised nor abhorred the affliction of the afflicted"
This clause directly refutes the common human experience of feeling overlooked or disdained in suffering. It asserts God's profound empathy and active concern. He does not view suffering with contempt or disgust, but rather with compassion and a desire to alleviate it. This is a foundational statement about God's character, particularly His mercy and justice, demonstrating that the very state of being afflicted does not render one an object of divine scorn.
"neither hath he hid his face from him"
Building on the previous clause, this phrase assures the psalmist that God has not withdrawn Himself or ignored the suffering. The idiom "hiding one's face" signifies a deliberate act of non-engagement or abandonment, often associated with divine judgment or displeasure. The negation here confirms God's steadfast presence and attentiveness, even when His intervention may not be immediately apparent or when the sufferer feels utterly alone. It assures the psalmist that God's perceived silence was not abandonment.
"but when he cried unto him, he heard"
This culminating clause provides the ultimate comfort and assurance. It affirms the efficacy of prayer and God's responsiveness. The psalmist's desperate cries (as detailed in the preceding verses) were not in vain. God not only perceived the sound but actively listened and was prepared to act. This highlights the dynamic, relational nature of God's interaction with His people, emphasizing His readiness to answer and deliver, transforming the psalmist's lament into a declaration of trust.
Literary Devices
Psalms 22:24 masterfully employs several literary devices to convey its powerful message. Negation is prominently used ("hath not despised," "nor abhorred," "neither hath he hid"), which serves to emphatically refute the psalmist's earlier feelings of abandonment and the common human fear that God is indifferent to suffering. This creates a strong rhetorical contrast with the preceding verses of lament. The phrase "hid his face" is a powerful idiom, a common biblical expression that vividly communicates God's perceived withdrawal or abandonment. Its negation here assures the reader of God's unwavering presence. The structure of the verse itself, moving from a double negative affirmation of God's character to a positive statement of His responsiveness ("but when he cried... he heard"), functions as a form of climax or turnaround. This shift in tone and content signals the pivotal moment in the psalm, transforming despair into hope and setting the stage for the subsequent praise. The entire verse also functions as a form of affirmation, providing a theological foundation for the psalmist's renewed trust and the broader community's faith in God's compassionate nature.
Theological and Thematic Connections
Psalms 22:24 stands as a profound theological statement on the character of God, particularly His unwavering compassion and active engagement with human suffering. It asserts that God is not a distant, uncaring deity, but one who intimately knows and responds to the cries of the afflicted. This verse serves as a powerful counter-narrative to the experience of despair, affirming that even when God feels absent, He is neither indifferent nor withdrawn. It undergirds the biblical emphasis on prayer as a vital means of communion with a God who truly hears and acts on behalf of His people. This divine responsiveness is not merely a passive listening but an active, empathetic engagement that leads to intervention and deliverance, transforming the deepest lament into a foundation for praise and trust.
Reflection and Application
Psalms 22:24 offers immense encouragement for believers navigating the complexities of suffering and distress in their own lives. It reminds us that our afflictions, no matter how profound or isolating, are never despised or abhorred by God. In moments where God feels distant or silent, this verse assures us that He has not hidden His face from us; rather, He is intimately present, even when His presence is not immediately felt. The climax of the verse, "but when he cried unto him, he heard," serves as a powerful affirmation of the efficacy of prayer. Our desperate pleas are not unheard; they reach the ears of a compassionate, responsive God who is ready to intervene. This truth provides a deep well of hope, enabling us to persevere through trials, knowing that our suffering is seen, our cries are heard, and our faithful God will ultimately respond. It calls us to persist in prayer, even when hope seems dim, trusting in the unchanging character of the One who never abandons His own.
Questions for Reflection
FAQ
Does Psalms 22:24 mean God will always remove my suffering if I pray?
Psalms 22:24 assures us that God hears our prayers and does not despise our affliction, but it does not guarantee immediate or specific removal of suffering in every instance. "Heard" in biblical terms implies attentive listening and a commitment to respond, often in ways that align with God's perfect will and timing, which may include strengthening us through the trial, revealing His presence, or ultimately delivering us in His way. The psalm itself, while ending in praise, recounts a period of intense, prolonged suffering. The ultimate fulfillment of this "hearing" is often seen in God's redemptive plan, particularly through Christ's suffering and resurrection, where the deepest cry was heard and answered not by avoiding the cross, but by transforming it into victory. This verse guarantees God's compassionate engagement, not necessarily an instant cessation of pain, but a faithful and ultimate response.
Christ-Centered Fulfillment
Psalms 22:24 finds its most profound Christ-centered fulfillment in the passion and resurrection of Jesus. The entire Psalm 22 is famously Messianic, opening with Jesus' own cry from the cross, My God, my God, why hast thou forsaken me? (compare Psalms 22:1). Yet, even in that ultimate moment of perceived abandonment and profound affliction, the truth of verse 24 held firm: God the Father did not despise or abhor the suffering of His Son. He did not hide His face from Him. Instead, "when he cried unto him, he heard." This "hearing" was not the removal of the cross, but the vindication of the resurrection. As Hebrews 5:7 states, "Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared." Jesus' cries were heard, not by being spared the agony, but by being raised from the dead, conquering sin and death, and being exalted to the Father's right hand (Philippians 2:8-11). Thus, Psalms 22:24 foreshadows God's perfect response to the ultimate affliction, demonstrating that even in the deepest suffering, God's compassionate presence and ultimate deliverance are assured through the work of Christ, who perfectly embodied the "afflicted one" and whose cries were indeed heard, leading to the salvation of all who believe (Romans 10:9-10).