Psalm 22:19
But be not you far from me, O LORD: O my strength, haste you to help me.
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EXPOSITORY (ENGLISH BIBLE)
(19) Darling.—See margin. The Hebrew word is used of an only child, Genesis 22:2; Genesis 22:12, Judges 11:34; of a person left desolate, Psalm 25:16; Psalm 68:6; here as a synonym for “soul” or “life.” We may compare the common Homeric expression, ϕίλον κῆρ.

22:11-21 In these verses we have Christ suffering, and Christ praying; by which we are directed to look for crosses, and to look up to God under them. The very manner of Christ's death is described, though not in use among the Jews. They pierced his hands and his feet, which were nailed to the accursed tree, and his whole body was left so to hang as to suffer the most severe pain and torture. His natural force failed, being wasted by the fire of Divine wrath preying upon his spirits. Who then can stand before God's anger? or who knows the power of it? The life of the sinner was forfeited, and the life of the Sacrifice must be the ransom for it. Our Lord Jesus was stripped, when he was crucified, that he might clothe us with the robe of his righteousness. Thus it was written, therefore thus it behoved Christ to suffer. Let all this confirm our faith in him as the true Messiah, and excite our love to him as the best of friends, who loved us, and suffered all this for us. Christ in his agony prayed, prayed earnestly, prayed that the cup might pass from him. When we cannot rejoice in God as our song, yet let us stay ourselves upon him as our strength; and take the comfort of spiritual supports, when we cannot have spiritual delights. He prays to be delivered from the Divine wrath. He that has delivered, doth deliver, and will do so. We should think upon the sufferings and resurrection of Christ, till we feel in our souls the power of his resurrection, and the fellowship of his sufferings.But be not thou far from me, O Lord - "O Yahweh." Others - all others - have forsaken me, and left me to perish. Now, in the day of my desertion and my peril, be thou near to me. See Psalm 22:11. This is the burden of the prayer in the whole psalm, that God would not leave him, but sustain and deliver him. Compare Psalm 22:1.

O my strength - Source of my strength; thou on whom I rely for support and deliverance.

Haste thee to help me - Help me speedily. Come to support me; come to deliver me from these dreadful sorrows. This is not necessarily a prayer to be rescued from death, but it would be applicable to deliverance from those deep mental sorrows that had come upon him - from this abandonment to unutterable woes.

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. No text from Poole on this verse. But be not thou far from me, O Lord,.... See Gill on Psalm 22:11;

O my strength; Christ as God is the mighty God, the Almighty; as Mediator, he is the strength of his people; but, as man, God is his strength; he is the man of his right hand, whom he has made strong for himself, and whom he has promised his arm shall strengthen, Psalm 80:17; and therefore he addresses him in this manner here, saying,

haste thee to help me; his help was alone in God his strength; there were none that could help him but he, and he seemed to stand afar off from helping him, Psalm 22:1; and his case being so distressed, as is represented in the preceding verses, it required haste.

But be not thou far from me, O LORD: O my strength, haste thee to help me.
EXEGETICAL (ORIGINAL LANGUAGES)
19. The prayer for help is repeated after this description of the urgency of his need. But thou, O lord (in emphatic contrast to they in Psalm 22:17), keep not thou far off. The sufferer looks away from his numerous tormentors and fixes his gaze upon Jehovah.

O my strength] R.V., O thou my succour.Verse 19. - But be not thou far from me, O Lord (comp. ver. 11). The special trouble for which he had invoked God's aid having been minutely described, the Sufferer reverts to his prayer, which he first repeats, and then strengthens and enforces by requesting that the aid may be given speedily, O my strength, haste thee to help me. Eyaluth, the abstract term used for "strength," seems to mean "source, or substance, of all strength." (Heb.: 22:13-14)Looking back upon his relationship to God, which has existed from the earliest times, the sufferer has become somewhat more calm, and is ready, in Psalm 22:13, to describe his outward and inner life, and thus to unburden his heart. Here he calls his enemies פּרים, bullocks, and in fact אבּירי בּשׁן (cf. Psalm 50:13 with Deuteronomy 32:14), strong ones of Bashan, the land rich in luxuriant oak forests and fat pastures (בשׁן equals buthne, which in the Beduin dialect means rich, stoneless meadow-land, vid., Job S. 509f.; tr. ii. pp. 399f.) north of Jabbok extending as far as to the borders of Hermon, the land of Og and afterwards of Manasseh (Numbers 30:1). They are so called on account of their robustness and vigour, which, being acquired and used in opposition to God is brutish rather than human (cf. Amos 4:1). Figures like these drawn from the animal world and applied in an ethical sense are explained by the fact, that the ancients measured the instincts of animals according to the moral rules of human nature; but more deeply by the fact, that according to the indisputable conception of Scripture, since man was made to fall by Satan through the agency of an animal, the animal and Satan are the two dominant powers in Adamic humanity. כּתּר is a climactic synonym of סבב. On Psalm 22:14 compare the echoes in Jeremiah, Lamentations 2:16; Lamentations 3:46. Finally, the foes are all comprehended under the figure of a lion, which, as soon as he sights his prey, begins to roar, Amos 3:4. The Hebrew טרף, discerpere, according to its root, belongs to חרף, carpere. They are instar leonis dilaniaturi et rugientis.
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