| Barnes' Notes on the Bible I will declare thy name - I will make thee known; that is, thine existence; thy perfections; thy law; thy method of salvation. As the result or effect of the interposition which he desired, and for which he prayed, he says that he would diffuse a knowledge of God. This is an expression of true piety, and is a statement of what in a pure mind will always be consequent on a gracious divine interposition - a purpose to make the character of the benefactor known. Compare Psalm 51:12-13; Psalm 18:48-49. As applicable to the Redeemer, it means that he would make the name of God known to people, or that "through him" that name would be made known. Unto my brethren - Compare John 20:17; Romans 8:29. The word "brethren" would embrace literally brothers; kinsfolk; countrymen; then, those of the same opinion, profession, or religion; then, in a still larger sense, the human race as descended from a common parent. As having reference to the Redeemer, it would embrace here not only those who were his immediate followers and whom he called brethren - not only those of his own nation, - but the human family in general, toward whom he consented to sustain this relation. Compare the notes at Hebrews 2:10-12, where this passage is quoted and expressly applied to our Saviour. In the midst of the congregation - Among the people assembled to worship there. See the notes at Hebrews 2:12. This is the place where praise is commonly celebrated, and he says that there he would make known the goodness of God. Compare Isaiah 38:19-20. It is not necessary to show that this was literally done by the Redeemer. It is enough to observe that this is the usual language of piety, and that the effect of his work has been to cause the praises of God to be celebrated in tens of thousands of the congregations of his saints.
Clarke's Commentary on the BibleI will declare the name unto my brethren - I will make a complete revelation concerning the God of justice and love, to my disciples; and I will announce to the Jewish people thy merciful design in sending me to be the Savior of the world. Psalm 22:22. - L.Instead of על בגדי al begadai, upon my garments, one of my ancient MSS. has לארץ בגדי larets begadai, to the earth: but this word is partly effaced, and על al written in the margin by a later hand.
Gill's Exposition of the Entire BibleI will declare thy name unto my brethren,.... Not those who were more nearly related to him according to the flesh; for though there were some who believed in him, and to whom he declared the name of God, as James and Joses, and Judas and Simon, Matthew 13:55; yet there were others that did not believe on him, John 7:3; nor those more remotely related to him, as all the Jews, who were his brethren and kinsmen also according to the flesh; to these indeed he came and preached, but they received him not; but rather his apostles, whom he called his brethren, even after his resurrection, and to whom he appeared and declared the name of God, Matthew 28:10; and the five hundred brethren by whom he was seen at once may be also included; and even all true believers in him, who through his incarnation, being their "goel" and near kinsman, stands in such a relation to them, and through their adoption into his Father's family, his Father being their Father, and his God their God; which is manifested in regeneration, and evidenced by their doing the will of God, which is believing in Christ, Matthew 12:49. By the "name" of God is meant, not anyone of the names by which he is known, as God Almighty, Jehovah, &c. if any of these could be thought to be designed, the New Testament name and title of God as the Father of Christ would bid fair for it; but rather the perfections of God, which appear in Christ, and were glorified in the work of redemption; or God himself; or else his Gospel, Acts 9:15; and which Christ declared and manifested to his disciples, both before and after his resurrection, John 17:6; which latter seems here to be referred unto; in the midst of the congregation will I praise thee; meaning not the congregation of the Jews, their synagogue, or temple, where he often attended on public worship, and preached and praised the Lord; but rather the company of his disciples, among whom he sung an hymn the night he was betrayed, and with whom he conversed by times for forty days after his resurrection: unless the general assembly and church of the firstborn in heaven is intended, in the midst of which he praised the Lord, when he ascended on high, led captivity captive, and received gifts for men; though it seems best to understand this of the church of God, particularly among the Gentiles, under the Gospel dispensation, where Christ in his members sings the praise of electing, redeeming, and calling grace; see Psalm 18:49; compared with Romans 15:9. This is a proof of singing of psalms and hymns in Gospel churches, and of its being a duty to be publicly performed by the members of them, who may expect the presence of Christ in the midst of his church, seeing he here promises to be there: these words are applied to Christ in Hebrews 2:12.
The Treasury of David22 I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. 23 Ye that fear the Lord, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel. 24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard. 25 My praise shall be of thee in the great congregation: I will pay my vows before them that fear him. 26 The meek shall eat and be satisfied: they shall praise the Lord that seek him: your heart shall live for ever. 27 All the ends of the world shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before thee. 28 For the kingdom is the Lord's: and he is the governor among the nations. 29 All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul 30 A seed shall serve him; it shall be accounted to the Lord for a generation. 31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this. The transition is very marked; from a horrible tempest all is changed into calm. The darkness of Calvary at length passed away from the face of nature, and from the soul of the Redeemer, and beholding the light of his triumph and its future results the Saviour smiled. We have followed him through the gloom, let us attend him in the returning light. It will be well still to regard the words as a part of our Lord's soliloquy upon the cross, uttered in his mind during the last few moments before his death. Psalm 22:22 "I will declare thy name unto my brethren." The delights of Jesus are always with his church, and hence his thoughts, after much distraction, return at the first moment of relief to their usual channel; he forms fresh designs for the benefit of his beloved ones. 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." Among his first resurrection words were these, "Go to my brethren." In the verse before us, Jesus anticipates happiness in having communication with his people; he purposes to be their teacher and minister, and fixes his mind upon the subject of his discourse. The name, i.e., the character and conduct of God are by Jesus Christ's gospel proclaimed to all the holy brotherhood; they behold the fulness of the Godhead dwelling bodily in him, and rejoice greatly to see all the infinite perfections manifested in one who is bone of their bone and flesh of their flesh. What a precious subject is the name of our God! It is the only one worthy of the only Begotten, whose meat and drink it was to do the Father's will. We may learn from this resolution of our Lord, that one of the most excellent methods of showing our thankfulness for deliverances is to tell to our brethren what the Lord has done for us. We mention our sorrows readily enough; why are we so slow in declaring our deliverances? "In the midst of the congregation will I praise thee." Not in a little household gathering merely does our Lord resolve to proclaim his Father's love, but in the great assemblies of his saints, and in the general assembly and church of the first-born. This the Lord Jesus is always doing by his representatives, who are the heralds of salvation, and labour to praise God. In the great universal church Jesus is the One authorative teacher, and all others, so far as they are worthy to be called teachers, are nothing but echoes of his voice. Jesus, in this second sentence, reveals his object in declaring the divine name, it is that God may be praised; the church continually magnifies Jehovah for manifesting himself in the person of Jesus, and Jesus himself leads the song, and is both precentor and preacher in his church. Delightful are the seasons when Jesus communes with our hearts concerning divine truth; joyful praise is the sure result. Psalm 22:23 continued...
Keil and Delitzsch Biblical Commentary on the Old Testament(Heb.: 22:23-24)In the third section, Psalm 22:23, the great plaintive prayer closes with thanksgiving and hope. In certainty of being answered, follows the vow of thanksgiving. He calls his fellow-country men, who are connected with him by the ties of nature, but, as what follows, viz., "ye that fear Jahve" shows, also by the ties of spirit, "brethren." קהל (from קחל equals קל, καλ-έω, cal-o, Sanscr. kal, to resound) coincides with εκκλησία. The sufferer is conscious of the significance of his lot of suffering in relation to the working out of the history of redemption. Therefore he will make that salvation which he has experienced common property. The congregation or church shall hear the evangel of his rescue. In Psalm 22:24 follows the introduction to this announcement, which is addressed to the whole of Israel, so far as it fears the God of revelation. Instead of וגורו the text of the Orientals (מדנחאי), i.e., Babylonians, had here the Chethb יגורו with the Ker וגוּרוּ; the introduction of the jussive (Psalm 33:8) after the two imperatives would not be inappropriate. גּוּר מן ( equals יגר) is a stronger form of expression for ירא מן, Psalm 33:8.
Geneva Study BibleI will declare thy name unto my brethren: in the midst of the congregation will I praise thee.
Wesley's Notes 22:22 Declare - When thou hast delivered me. Thy name - that power and faithfulness and goodness, which thou hast manifested on my behalf. Congregations - The same whom he calls the congregation, and the seed of Jacob and Israel: which also does not so fitly agree to David, who never gives this title to any, but such as were near a - kin to him, as it does to Christ, who extends this name to all his disciples, Matt 12:48,49, and to whom this very text is applied, Heb 2:11,12.
Scofield Reference Notes[1] I will declare At verse 22 the Psalm breaks from crucifixion to resurrection; fulfilled in the "Go to my brethren," etc., of Jn 20:17. The risen Christ declares to His brethren the name, "Father."
Jamieson-Fausset-Brown Bible Commentary22-24. He declares his purpose to celebrate God's gracious dealings and publish His manifested perfections ("name," Ps 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 [Ps 22:24]. To hide the face (or eyes) expresses a studied neglect of one's cause, and refusal of aid or sympathy (compare Ps 30:7; Isa 1:15).
Matthew Henry's Concise Commentary22:22-31 The Saviour now speaks as risen from the dead. The first words of the complaint were used by Christ himself upon the cross; the first words of the triumph are expressly applied to him, Heb 2:12. All our praises must refer to the work of redemption. The suffering of the Redeemer was graciously accepted as a full satisfaction for sin. Though it was offered for sinful men, the Father did not despise or abhor it for our sakes. This ought to be the matter of our thanksgiving. All humble, gracious souls should have a full satisfaction and happiness in him. Those that hunger and thirst after righteousness in Christ, shall not labour for that which satisfies not. Those that are much in praying, will be much in thanksgiving. Those that turn to God, will make conscience of worshipping before him. Let every tongue confess that he is Lord. High and low, rich and poor, bond and free, meet in Christ. Seeing we cannot keep alive our own souls, it is our wisdom, by obedient faith, to commit our souls to Christ, who is able to save and keep them alive for ever. A seed shall serve him. God will have a church in the world to the end of time. 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 righteousness, and not any of their own, they shall declare to be the foundation of all their hopes, and the fountain of all their joys. Redemption by Christ is the Lord's own doing. Here we see the free love and compassion of God the Father, and of our Lord Jesus Christ, for us wretched sinners, as the source of all grace and consolation; the example we are to follow, the treatment as Christians we are to expect, and the conduct under it we are to adopt. Every lesson may here be learned that can profit the humbled soul. Let those who go about to establish their own righteousness inquire, why the beloved Son of God should thus suffer, if their own doings could atone for sin? Let the ungodly professor consider whether the Saviour thus honoured the Divine law, to purchase him the privilege of despising it. Let the careless take warning to flee from the wrath to come, and the trembling rest their hopes upon this merciful Redeemer. Let the tempted and distressed believer cheerfully expect a happy end of every trial.
Matthew Henry's Whole Bible CommentaryVerses 22-31 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 (Jn. 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 (v. 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 (Jn. 17:4), particularly in his sufferings, which he entered upon with this solemn request, Father, glorify thy name, Jn. 12:27, 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 (v. 23), even every Israelite indeed. See Ps. 118:2-4; 135:19, 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. (v. 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, v. 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, v. 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, (Jn. 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 (v. 27, 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 (v. 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, v. 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 (Ps. 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 (Ps. 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 (v. 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, v. 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; 65:23. The generation of the righteous God will graciously own as his treasure, his children. 3. Their agency for him (v. 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, 17. (2.) That the work of our redemption by Christ is the Lord's own doing (Ps. 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. |
