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Commentary on Psalms 22 verses 1–10
Some think they find Christ in the title of this psalm, upon Aijeleth Shahar - The hind of the morning. Christ is as the swift hind upon the mountains of spices (Sol 8:14), as the loving hind and the pleasant roe, to all believers (Pro 5:19); he giveth goodly words like Naphtali, who is compared to a hind let loose, Gen 49:21. He is the hind of the morning, marked out by the counsels of God from eternity, to be run down by those dogs that compassed him, Psa 22:16. But others think it denotes only the tune to which the psalm was set. In these verses we have,
I. A sad complaint of God's withdrawings, Psa 22:1, Psa 22:2.
1.This may be applied to David, or any other child of God, in the want of the tokens of his favour, pressed with the burden of his displeasure, roaring under it, as one overwhelmed with grief and terror, crying earnestly for relief, and, in this case, apprehending himself forsaken of God, unhelped, unheard, yet calling him, again and again, "My God," and continuing to cry day and night to him and earnestly desiring his gracious returns. Note, (1.) Spiritual desertions are the saints' sorest afflictions; when their evidences are clouded, divine consolations suspended, their communion with God interrupted, and the terrors of God set in array against them, how sad are their spirits, and how sapless all their comforts! (2.) Even their complaint of these burdens is a good sign of spiritual life and spiritual senses exercised. To cry out, "My God, why am I sick? Why am I poor?" would give cause to suspect discontent and worldliness. But, Why has though forsaken me? is the language of a heart binding up its happiness in God's favour. (3.) When we are lamenting God's withdrawings, yet still we must call him our God, and continue to call upon him as ours. When we want the faith of assurance we must live by a faith of adherence. "However it be, yet God is good, and he is mine; though he slay me, yet I trust in him; though he do not answer me immediately, I will continue praying and waiting; though he be silent, I will not be silent."
2.But is must be applied to Christ: for, in the first words of this complaint, he poured out his soul before God when he was upon the cross (Mat 27:46); probably he proceeded to the following words, and, some think, repeated the whole psalm, if not aloud (because they cavilled at the first words), yet to himself. Note, (1.) Christ, in his sufferings, cried earnestly to his Father for his favour and presence with him. He cried in the day-time, upon the cross, and in the night-season, when he was in agony in the garden. He offered up strong crying and tears to him that was able to save him, and with some fear too, Heb 5:7. (2.) Yet God forsook him, was far from helping him, and did not hear him, and it was this that he complained of more than all his sufferings. God delivered him into the hands of his enemies; it was by his determinate counsel that he was crucified and slain, and he did not give in sensible comforts. But, Christ having made himself sin for us, in conformity thereunto the Father laid him under the present impressions of his wrath and displeasure against sin. It pleased the Lord to bruise him and put him to grief, Isa 53:10. But even then he kept fast hold of his relation to his Father as his God, by whom he was now employed, whom he was now serving, and with whom he should shortly be glorified.
II. Encouragement taken, in reference hereunto, Psa 22:3-5. Though God did not hear him, did not help him, yet, 1. He will think well of God: "But thou art holy, not unjust, untrue, nor unkind, in any of thy dispensations. Though thou dost not immediately come in to the relief of thy afflicted people, yet though lovest them, art true to thy covenant with them, and dost not countenance the iniquity of their persecutors, Hab 1:13. And, as thou art infinitely pure and upright thyself, so thou delightest in the services of thy upright people: Thou inhabitest the praises of Israel; thou art pleased to manifest thy glory, and grace, and special presence with thy people, in the sanctuary, where they attend thee with their praises. There thou art always ready to receive their homage, and of the tabernacle of meeting thou hast said, This is my rest for ever." This bespeaks God's wonderful condescension to his faithful worshippers - (that, though he is attended with the praises of angels, yet he is pleased to inhabit the praises of Israel), and it may comfort us in all our complaints - that, though God seem, for a while, to turn a deaf ear to them, yet he is so well pleased with his people's praises that he will, in due time, give them cause to change their note: Hope in God, for I shall yet praise him. Our Lord Jesus, in his sufferings, had an eye to the holiness of God, to preserve and advance the honour of that, and of his grace in inhabiting the praises of Israel notwithstanding the iniquities of their holy things. 2. He will take comfort from the experiences which the saints in former ages had of the benefit of faith and prayer (Psa 22:4, Psa 22:5): "Our fathers trusted in thee, cried unto thee, and thou didst deliver them; therefore thou wilt, in due time, deliver me, for never any that hoped in thee were made ashamed of their hope, never any that sought thee sought thee in vain. And thou art still the same in thyself and the same to thy people that ever thou wast. They were our fathers, and thy people are beloved for the fathers' sake," Rom 11:28. The entail of the covenant is designed for the support of the seed of the faithful. He that was our fathers' God must be ours, and will therefore be ours. Our Lord Jesus, in his sufferings, supported himself with this - that all the fathers who were types of him in his sufferings, Noah, Joseph, David, Jonah, and others, were in due time delivered and were types of his exaltation too; therefore he knew that he also should not be confounded, Isa 50:7.
III. The complaint renewed of another grievance, and that is the contempt and reproach of men. This complaint is by no means so bitter as that before of God's withdrawings; but, as that touches a gracious soul, so this a generous soul, in a very tender part, Psa 22:6-8. Our fathers were honoured, the patriarchs in their day, first or last, appeared great in the eye of the world, Abraham, Moses, David; but Christ is a worm, and no man. It was great condescension that he became man, a step downwards, which is, and will be, the wonder of angels; yet, as if it were too much, too great, to be a man, he becomes a worm, and no man. He was Adam - a mean man, and Enosh - a man of sorrows, but lo Ish - not a considerable man: for he took upon him the form of a servant, and his visage was marred more than any man's, Isa 52:14. Man, at the best, is a worm; but he became a worm, and no man. If he had not made himself a worm, he could not have been trampled upon as he was. The word signifies such a worm as was used in dyeing scarlet or purple, whence some make it an allusion to his bloody sufferings. See what abuses were put upon him. 1. He was reproached as a bad man, as a blasphemer, a sabbath-breaker, a wine-bibber, a false prophet, an enemy to Caesar, a confederate with the prince of the devils. 2. He was despised of the people as a mean contemptible man, not worth taking notice of, his country in no repute, his relations poor mechanics, his followers none of the rulers, or the Pharisees, but the mob. 3. He was ridiculed as a foolish man, and one that not only deceived others, but himself too. Those that saw him hanging on the cross laughed him to scorn. So far were they from pitying him, or concerning themselves for him, that they added to his afflictions, with all the gestures and expressions of insolence upbraiding him with his fall. They make mouths at him, make merry over him, and make a jest of his sufferings: They shoot out the lip, they shake their head, saying, This was he that said he trusted God would deliver him; now let him deliver him. David was sometimes taunted for his confidence in God; but in the sufferings of Christ this was literally and exactly fulfilled. Those very gestures were used by those that reviled him (Mat 27:39); they wagged their heads, nay, and so far did their malice make them forget themselves that they used the very words (Mat 27:43), He trusted in God; let him deliver him. Our Lord Jesus, having undertaken to satisfy for the dishonour we had done to God by our sins, did it by submitting to the lowest possible instance of ignominy and disgrace.
IV. Encouragement taken as to this also (Psa 22:9, Psa 22:10): Men despise me, but thou art he that took me out of the womb. David and other good men have often, for direction to us, encouraged themselves with this, that God was not only the God of their fathers, as before (Psa 22:4), but the God of their infancy, who began by times to take care of them, as soon as they had a being, and therefore, they hope, will never cast them off. He that did so well for us in that helpless useless state will not leave us when he has reared us and nursed us up into some capacity of serving him. See the early instances of God's providential care for us, 1. In the birth: He took us also out of the womb, else we had died there, or been stifled in the birth. Every man's particular time begins with this pregnant proof of God's providence, as time, in general, began with the creation, that pregnant proof of his being. 2. At the breast: "Then didst thou make me hope;" that is, "thou didst that for me, in providing sustenance for me and protecting me from the dangers to which I was exposed, which encourages me to hope in thee all my days." The blessings of the breasts, as they crown the blessings of the womb, so they are earnests of the blessings of our whole lives; surely he that fed us then will never starve us, Job 3:12. 3. In our early dedication to him: I was cast upon thee from the womb, which perhaps refers to his circumcision on the eighth day; he was then by his parents committed and given up to God as his God in covenant; for circumcision was a seal of the covenant; and this encouraged him to trust in God. Those have reason to think themselves safe who were so soon, so solemnly, gathered under the wings of the divine majesty. 4. In the experience we have had of God's goodness to us all along ever since, drawn out in a constant uninterrupted series of preservations and supplies: Thou art my God, providing me and watching over me for good, from my mother's belly, that is, from my coming into the world unto this day. And if, as soon as we became capable of exercising reason, we put our confidence in God and committed ourselves and our way to him, we need not doubt but he will always remember the kindness of our youth and the love of our espousals, Jer 2:2. This is applicable to our Lord Jesus, over whose incarnation and birth the divine Providence watched with a peculiar care, when he was born in a stable, laid in a manger, and immediately exposed to the malice of Herod, and forced to flee into Egypt. When he was a child God loved him and called him thence (Hos 11:1), and the remembrance of this comforted him in his sufferings. Men reproached him, and discouraged his confidence in God; but God had honoured him and encouraged his confidence in him.
"But You dwell in the holy place, O Thou praise of Israel" [Psalm 22:3]. But You dwell in the holy place, and therefore will not hear the unclean words of sins. The "praise" of him that sees You; not of him who has sought his own praise in tasting of the forbidden fruit, that on the opening of his bodily eyes he should endeavour to hide himself from Your sight.
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SUMMARY
Psalm 22:3 stands as a profound theological anchor within a psalm that begins with a heart-wrenching cry of abandonment. It masterfully shifts the psalmist's focus from intense personal suffering to an unwavering declaration of God's intrinsic character. The verse asserts God's absolute and unchangeable holiness, coupled with His unique and intimate attribute of dwelling within the collective worship and adoration of His people, Israel. This foundational truth provides a bedrock for faith amidst despair, powerfully reminding the reader that God's nature remains constant and intimately present, even when circumstances suggest otherwise.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 22:3 employs several powerful literary devices that amplify its theological impact. The most prominent is Contrast, as the verse immediately follows the psalmist's cry of dereliction in Psalm 22:1, shifting abruptly from profound despair to a confident theological assertion of God's character. This dramatic pivot highlights the enduring truth of God's nature against the backdrop of human suffering. Apostrophe is also clearly evident, as the psalmist directly addresses God ("O thou"), engaging in a personal and intimate declaration of His attributes, moving from a question to a statement of faith. Furthermore, the vivid phrase "inhabitest the praises" utilizes a form of Metaphor or Personification, as "praises," an abstract concept, are given the capacity to be "inhabited" by God. This rich imagery suggests that worship creates a tangible spiritual dwelling place for the divine, emphasizing the active and responsive nature of God's presence in the midst of His people's adoration.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse is a profound theological statement on the nature of God and the transformative power of worship. It asserts God's absolute transcendence ("holy") while simultaneously affirming His immanent presence ("inhabitest the praises"). This paradox is central to biblical theology, revealing a God who is utterly set apart and distinct from creation yet intimately involved with His creation, particularly His covenant people. It teaches that genuine praise is not merely a human act but an invitation and a pathway to divine encounter, creating an environment where God delights to manifest His presence. This truth serves as an anchor, reminding believers that even in the deepest valleys of suffering, God's character remains unchanged, and His presence is accessible through adoration.
REFLECTION AND APPLICATION
Psalms 22:3 offers a profound source of spiritual nourishment, especially when facing life's most challenging moments. It reminds us that our worship is not just an obligation but a powerful means by which we engage with the living God. When we feel forsaken or overwhelmed, like the psalmist, shifting our focus from our problems to God's unchanging holiness and His delight in our praise can profoundly transform our perspective. This verse encourages us to cultivate a lifestyle of worship, understanding that in doing so, we are entering into a sacred space where God's presence is uniquely manifest. Whether in personal devotion or corporate gathering, our heartfelt adoration invites the Holy One to dwell among us, providing comfort, strength, and renewed hope. It challenges us to see praise as an act of faith, a declaration of truth that reaffirms God's character even when our circumstances contradict our feelings, thereby anchoring our souls in His eternal reality.
Questions for Reflection
FAQ
What does it mean for God to "inhabit the praises of Israel"?
Answer: This powerful phrase means that God does not merely hear or acknowledge the praises of His people, but He actively draws near, settles, and establishes His dwelling place where genuine and heartfelt adoration is offered. It implies a deep, intimate, and continuous presence. The Hebrew word for "inhabit" (yashab) conveys a sense of abiding and settling. Therefore, when Israel (and by extension, all believers) offers praise, they are creating a spiritual environment where God delights to manifest His presence in a special and tangible way. It highlights that worship is not just a human act but a divine encounter, a pathway to experiencing God's immanence and fellowship. This concept is beautifully echoed in the New Testament, where Jesus promises His presence "where two or three are gathered in my name" as found in Matthew 18:20, and where true worship is described as being "in spirit and truth" in John 4:24.
CHRIST-CENTERED FULFILLMENT
Psalm 22:3 finds its ultimate and most profound fulfillment in Jesus Christ. While the psalmist's initial cry of dereliction in Psalm 22:1 is directly echoed by Jesus on the cross in Matthew 27:46, the declaration that God "inhabitest the praises of Israel" points to the very nature of the Incarnation and Christ's ongoing work. In Jesus, "the Word became flesh and dwelt among us" as proclaimed in John 1:14, literally "tabernacled" or "pitched His tent" among humanity, embodying God's immanent presence in a way far beyond the Tabernacle or Temple. Through His perfect life, atoning death, and glorious resurrection, Christ offered the ultimate praise and obedience to the Father, forever establishing a new and living way for humanity to approach the Holy God. Now, through the Holy Spirit, believers become a "holy temple in the Lord" as described in Ephesians 2:21-22, a dwelling place for God. Our praises, offered through Christ, are acceptable to God as a "sacrifice of praise" according to Hebrews 13:15, and it is in the gathering of His people, praising His name, that Christ Himself is present, as promised in Matthew 18:20. Thus, the ancient truth of God dwelling in the praises of Israel culminates in Christ, who makes God's presence eternally accessible to all who believe, transforming them into a community that continually offers praise and in whom God delights to dwell.