Psalms 22

15. the dust of death--of course, denotes the grave. We need not try to find the exact counterpart of each item of the description in the particulars of our Saviour's sufferings. Figurative language resembles pictures of historical scenes, presenting substantial truth, under illustrations, which, though not essential to the facts, are not inconsistent with them. Were any portion of Christ's terrible sufferings specially designed, it was doubtless that of the garden of Gethsemane.

16. Evildoers are well described as dogs, which, in the East, herding together, wild and rapacious, are justly objects of great abhorrence. The last clause has been a subject of much discussion (involving questions as to the genuineness of the Hebrew word translated "pierce)" which cannot be made intelligible to the English reader. Thought not quoted in the New Testament, the remarkable aptness of the description to the facts of the Saviour's history, together with difficulties attending any other mode of explaining the clause in the Hebrew, justify an adherence to the terms of our version and their obvious meaning.

17. His emaciated frame, itself an item of his misery, is rendered more so as the object of delighted contemplation to his enemies. The verbs, "look" and "stare," often occur as suggestive of feelings of satisfaction (compare Psalms 27:13 , 54:7 , 118:7 ).

18. This literally fulfilled prediction closes the sad picture of the exposed and deserted sufferer.

19, 20. He now turns with unabated desire and trust to God, who, in His strength and faithfulness, is contrasted with the urgent dangers described.

20. my soul--or self (compare Psalms 3:2 , 16:10 ).
my darling--literally, "my only one," or, "solitary one," as desolate and afflicted ( Psalms 25:16 , 35:17 ).

21. Deliverance pleaded in view of former help, when in the most imminent danger, from the most powerful enemy, represented by the unicorn or wild buffalo.
the lion's mouth--(Compare Psalms 22:13 ). The lion often used as a figure representing violent enemies; the connecting of the mouth intimates their rapacity.

22-24. He declares his purpose to celebrate God's gracious dealings and publish His manifested perfections ("name," Psalms 5:11 ), &c., and forthwith he invites the pious (those who have a reverential fear of God) to unite in special praise for a deliverance, illustrating God's kind regard for the lowly, whom men neglect ( Psalms 22:24 ). To hide the face (or eyes) expresses a studied neglect of one's cause, and refusal of aid or sympathy (compare Psalms 30:7 , Isaiah 1:15 ).

25, 26. My praise shall be of thee--or, perhaps better, "from thee," that is, God gives grace to praise Him. With offering praise, he further evinces his gratitude by promising the payment of his vows, in celebrating the usual festival, as provided in the law ( Deuteronomy 12:18 , 16:11 ), of which the pious or humble, and they that seek the Lord (His true worshippers) shall partake abundantly, and join him in praise ( Psalms 22:26 ). In the enthusiasm produced by his lively feelings, he addresses such in words, assuring them of God's perpetual favor ( Psalms 22:26 ). The dying of the heart denotes death ( 1 Samuel 25:37 ); so its living denotes life.

27-31. His case illustrates God's righteous government. Beyond the existing time and people, others shall be brought to acknowledge and worship God; the fat ones, or the rich as well as the poor, the helpless who cannot keep themselves alive, shall together unite in celebrating God's delivering power, and transmit to unborn people the records of His grace.

30. it shall be accounted to the Lord for, &c.--or, "it shall be told of the Lord to a generation." God's wonderful works shall be told from generation to generation.

31. that he hath done this--supply "it," or "this"--that is, what the Psalm has unfolded.