Psalm 22:26














In this last part the sufferer depicts the happy consequences of his deliverance, which he anticipates in faith, and, lifted up in spirit above the present, beholds, as if it were already present.

I. THE PSALMIST'S DELIVERANCE SHALL BE A CAUSE OF REJOICING TO ALL ISRAEL. (Vers. 22-26.)

1. He will inspire the whole congregation with the tidings. We cannot and ought not to keep to ourselves the great fact of our salvation. "Go home to thy friends, and tell them how great things the Lord hath done for thee," etc.

2. The good tidings were that God had answered the cry of one who was in the very jaws of death. (Ver. 24.) And if he had heard one, the unavoidable conclusion was that he would hear all who cried to him. The psalmist's experience showed that God's mercy was universal; that was the suppressed premiss of this argument.

II. THE KNOWLEDGE OF GOD'S REDEEMING GRACE SHALL EXTEND TO HEATHEN NATIONS. (Vers. 27, 28.) This is to be rejoiced in.

1. Because the he then have greater need of it than the Church. The Church (Israel) have already some knowledge of it; but the heathen are sunk in deeper sins and sorrows, and have no knowledge of God's redeeming grace.

2. It is God's will that the heathen should know and receive his grace. He saves one man or one nation, in order that they should make his work known to other men and other nations. He is to be made known as "the Governor among the nations."

III. ALL CLASSES, WHETHER HAPPY OR MISERABLE, SHALL WELCOME THIS KNOWLEDGE. (Ver. 29.)

1. The great spiritual feast will be enjoyed by those who live in outward abundance. Because here is food for which even the satisfied are still hungry, which their plenty cannot supply. All guests are poor here, and God is rich for all.

2. It is a fountain of life to those ready to sink in death. They shall bow before and worship him.

IV. THE PRESENT AGE SENDS FORWARD THE GLAD TIDINGS TO POSTERITY. (Vers. 30, 31.) See how God's work, beginning with a single individual, propagates itself by its effects upon the mind, spreading, first among those nearest to him; then, through them, to those remote, among the rich and poor, the living and the dying; and on through the ages with ever-increasing power and influence. - S.

The meek shall eat and be satisfied.
The custom of sacrificial feasts was common to many lands.

I. THE WORLD'S SACRIFICIAL FEAST. The Jewish ritual, and that of many other nations, provided for a festal meal following on, and consisting of the material of the sacrifice. That which, in one aspect, is a peace offering reconciling to God, in another aspect is the nourishment and joy of the hearts that accept it. And so the work of Jesus Christ has two distinct phases of application, according as we think of it as being offered to God or appropriated by man. In the one case it is our peace; in the other it is our food and our life. The Christ that feeds the world is the Christ that died for the world. The peace offering for the world is the food of the world. We see hence the connection between these great spiritual ideas and the central act of Christian worship. The Lord's Supper simply says by act what the text says in words. The translation of the "eating" into spiritual reality is simply that we partake of the food of our spirits by the act of faith in Jesus Christ. Personal appropriation and making the world's food mine, by an individual act, is the condition on which alone I get any good from it.

II. THE RICH FRUITION OF THIS FEAST. "Satisfied." Jesus Christ, in the facts of His death and resurrection, being to us all that our circumstances, relationships, and inward condition can require.

III. THE GUESTS. It is the "meek" who eat. Meek usually refers to men's demeanour to one another. The expression here goes deeper. It means both "afflicted" and "lowly," — the right use of affliction being to bow men, and they that bow themselves are those who are fit to come to Christ's feast. Men are shut out only because they shut themselves out.

(A. Maclaren, D. D.)

In genuine religion there is great reward. Nothing is so conducive to the happiness of man, nothing so effectually secures it.

I. THE TEMPER TO BE CHERISHED. Meekness, lowliness of mind, which so becomes us as sinners.

II. THE CONDUCT TO BE PURSUED. We should seek the Lord. This supposes —

1. That we have suffered loss. We do not seek what we have. We have lost the knowledge, favour, image, and the enjoyment of God.

2. That this loss may be regained. The Gospel shows us how.

3. The use of proper means is also implied.

III. THE BLESSINGS WHICH SHALL BE SECURED. We shall eat and he satisfied; shall praise the Lord, and live forever.

(T. Kidd.)

They shall praise the Lord that seek Him.
These are the words of Jesus on the Cross. He died to further the Father's glory. This was the object He sought, and He solaces Himself with the thought of all the kindreds of the nations turning to God, and that they who seek the Lord shall praise Him. The assurance of text very encouraging. Note —

I. THE PERSONS — the seekers of the Lord. These are they —

1. Who really desire to commune with God. Not mere repeaters of a prayer, but those who really seek the Lord.

2. Who know that they are at a distance from Him.

3. But are anxious that that distance should be taken away.

4. And would feel themselves to be the friends of God.

5. And desire all this now. All this prepares the man to praise when he finds the Lord.

II. THE PROMISE. "They shall," etc.

1. It is fulfilled unconsciously while the man is seeking.

2. The praise abounds when the desire is granted. You who seek, you shall surely find salvation, and that ere long. God may try yon, let you wait a while before He gives you the joy of realised pardon; but seek on still.

3. You shall go on seeking and go on praising.

III. THE PRAISE. It will be —

1. Because we found Him. as we did.

2. That we found such a Saviour.

3. Because of our security.

4. Because we ever sought the Lord at all.Conclusion: Let us who have sought the Lord praise Him. Let us show our poor friends the seekers the way. We sought and we found; let us magnify the Lord at once.

( C. H. Spurgeon.)

All his seeking, I say, helps him to prize Divine mercy when he receives it, and trains him to praise God according to the promise of our text, "They shall praise the Lord that seek Him." Never is a babe so dear to its mother as when it has just been restored from a sickness which threatened his life; never does a father rejoice over his little child so much as when he has been long lost in the woods, and after a weary search is at last brought home. No gold is so precious to a man as that which he has earned by hard labour and self-denial: the harder he has toiled to gain it, the more rejoiced is he when at length he has enough to permit him to rest. No freedom is so precious as the new found liberty of a slave, no enlargement so joyous as that of one who has long been sitting in the valley of the shadow of death bound in affliction and iron. No return to a country is so full of delight as that of sorrowful exiles who come back from cruel Babylon, by whose waters they sat and wept, yea, wept when they remembered Zion.

( C. H. Spurgeon.)

As a bird lies hidden among the heather, but is seen when at last it is startled and made to take to the wing, so doth praise take to the wing and display itself when at last those who seek the Lord are permitted to find Him. What thunderclaps of praise come from poor sinners when they have just found their all in all in God in the person, of Christ Jesus. Then their joy becomes almost too much for them to hold, vastly too much for them to express. Oh, the praises, the day and night praises, the continuous praises, which rise from the returning, repenting soul which has at last felt the Father's arms around its neck and the Father swarm kisses on its cheek, and is sitting down at the table where the happy household eat and drink and are merry. Praising time has come indeed when finding time has arrived. Happy day! Happy day! when we meet with God in Jesus Christ.

( C. H. Spurgeon.)

Your heart shall live forever.
The heart has been employed by the inspired writers as the symbol of human affections. So the heart of man is said to be tried by God — to be opened, established, enlightened, strengthened, searched by God. The text asserts the absolute indestructibility of our religious affections. Work up to this through the intervening lessons.

1. There is one thing in this fleeting world which is immortal. Man wears on his forehead the crown of his regnant majesty; for his nature is undying. No soul has ever yet passed out of existence.

2. The text draws a distinction between life and mere existence. Into this word "live" we must suffer a new increment of meaning to enter. These hearts of ours may have one of two moral states. Whichever of these is possessed as a permanent character decides destiny. The heart that "seeks God" enters immediately into the nearness of God's presence, where there is fulness of joy. The heart that wilfully refuses to "seek God" is forced into the darkness of utter banishment from God for the unending future. The first of these conditions is "life," the second is "death."

3. The text evidences its authority by language peremptory and plain. The word "shall" is of itself sovereign and conclusive But the form of speech employed is not that of prediction so much as that of promise. There are also three fixed laws of human nature which, fairly working together, render it absolutely certain that our affections will survive the shock of death, and reassert themselves hereafter.(1) One is the law of habit. The pressure of such a law holds more surely in our mental and moral nature than in our physical. Loves are stronger and hates are more inveterate than simple habits of body and mind.(2) Another law is that of exercise. "Practice makes perfect." Under this law the memory is often so wonderfully strengthened that it disdains data of aid. The most curious working of this law will appear in the fact that when our affections are wrought upon their increase is supreme. One's prejudices become his master.(3) Then there is the law of association. Most of all, this is subtle and forceful. When its action reaches a man's moral and mental natures working together it seems almost irresistible. These three laws actually intertwine themselves together, and accelerate the action of each other.

4. The text teaches that human immortality is quite independent of all accidents and surroundings. says, "Our life is so brief and insecure that I know not whether to call it a dying life or a living death." It is not in the body that our immortality resides. Your "heart" is yourself. There is one thing in man, only one, that is immortal — the soul. Human affections will live forever in the line of their "seeking." The heart therefore is independent of all surroundings.

5. The text fixes all its force by an immediate application of its doctrine to such as are meek enough to receive it. If your heart is to live forever, then much consideration ought to be given to your aims in life, for they are fashioning the heart that is to be immortal. And our companionships ought to be chosen with a view to the far future which is coming. If our hearts are to live forever, then some care should be had concerning our processes of education by which our affections are trained. And if our hearts are to live forever, then surely it is now time some hearts were changed powerfully by the Spirit of Divine grace.

(C. S. Robinson, D. D.)

Transient and occasional bursts of inspiration in the Old Testament anticipate what Christianity was afterwards to teach. They seem like lightning flashes, illuminating the deep obscurity for a moment. How much is implied in these words, "Your heart shall live forever." They mean that the body shall not, — in its present elements it shall not; it has nothing to do with the life immortal. The happiness of the future existence shall not come from the body, from the gratification of its passions nor the exercise of its powers; and just so far as a man depends for his enjoyment on these earthly indulgences he is unfit for that spiritual state to which death will soon translate us, and for which it is our wisdom now to prepare. These words of the text also imply that the mind, though it shall endure, will not be the source of happiness in another existence. We know too little of its nature to say whether death will change it; but certainly it will change our estimation of it; for now, in this world, talent, force of mind, genius are set highest among the gifts of God. The affections (or the heart) are as much above the understanding as the mind is above the body. It is in the affections that the elements of heavenly happiness are to be found. These words teach us what should be our constant object, and lead us also to consider how abundantly God has provided for it on every side. Consider —

1. How all the arrangements of this life favour the growth of those affections which are the elements of life immortal. The home, requiring of each within it to suppress those selfish passions which darken over everything which they touch, and making it manifest that all the sunshine and comfort of the dwelling depend, not on its magnificence, not on the luxuries within it, but simply and entirely on the spirit of love within. And the circle of friendship carries out those same affections into wider range. That these are Divine arrangements may be seen from the moral and spiritual laws which run through theme — which ordain that these affections shall move in paths of duty. But these arrangements of life for a certain purpose are not meant to effect that purpose of themselves; it rests with us to trace out, to follow, and improve them. The first business of the Christian life is to deny ourselves, which means not to deny ourselves a blessing here and there, but to resist the strong selfish tendency of our nature, to train our affections in the right Way, to regard them as the beginnings and indications of our future destiny, and to keep our heart with all diligence, since out of it are the fountains of immortal life. Once attach this thought of immortality to the affections, and how mighty and solemn those interests become!

2. All the arrangements of death, all of which have a purpose and meaning, are even more fitted to form for immortality the heart which is to live forever. The world is changed by the presence of death; wherever it comes we feel that a new influence is there, a power is there which was not there before. Each one who feels at all feels that something is meant by it, that it is a communication addressed to him. Never do the affections come forth in purer or more disinterested action than in the presence of death.

3. The arrangements of the future existence are also of a kind to favour the growth of the affections. The foresight of the future state, the vision of it which lies before us in the light of the Gospel, must necessarily have a great effect on the efforts we make to reach it. Awake, then, to a sense of the importance of the heart. See how all your welfare for this world and the other depends on the right unfolding and care of its affections.

(W. B. O. Peabody, D. D.)

People
David, Jacob, Psalmist
Places
Jerusalem
Topics
Afflicted, Eat, Feast, Forever, Heart, Hearts, Humble, Meek, Poor, Praise, Quickened, Satisfied, Search, Seek, Seeking
Outline
1. David complains in great discouragement
9. He prays in great distress
23. He praises God

Dictionary of Bible Themes
Psalm 22:26

     4438   eating
     5310   exploitation
     5939   satisfaction

Psalm 22:22-31

     5831   depression

Library
Feasting on the Sacrifice
'The meek shall eat and be satisfied.'--PSALM xxii. 26. 'The flesh of the sacrifice of his peace-offering for thanksgiving shall be offered in the day of his oblation.' Such was the law for Israel. And the custom of sacrificial feasts, which it embodies, was common to many lands. To such a custom my text alludes; for the Psalmist has just been speaking of 'paying his vows' (that is, sacrifices which he had vowed in the time of his trouble), and to partake of these he invites the meek. The sacrificial
Alexander Maclaren—Expositions of Holy Scripture

On Turning the First Page of the Review which Follows...
On turning the first page of the review which follows, follows, "by Rowland Williams, D.D. Vice-Principal and Professor of Hebrew, St. David's College, Lampeter; Vicar of Broad Chalke, Wilts,"--we are made sensible that we are in company of a writer considerably in advance of Dr. Temple, though altogether of the same school. In fact, if Dr. Williams had not been Vice-Principal of a Theological College, and a Doctor of Divinity, one would have supposed him to be a complete infidel,--who found it convenient
John William Burgon—Inspiration and Interpretation

Messiah Derided Upon the Cross
All they that see me laugh me to scorn: they shoot out the lip, they shake the head saying, He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him. F allen man, though alienated from the life of God, and degraded with respect to many of his propensities and pursuits, to a level with the beasts that perish, is not wholly destitute of kind and compassionate feelings towards his fellow-creatures. While self-interest does not interfere, and the bitter passions
John Newton—Messiah Vol. 1

My Brethren.
OUR Lord Jesus Christ calls those for whom He died and who have believed on Him "My Brethren." What a word it is! The Brethren of the Man in Glory! Brethren of Him who is at the right hand of God, the upholder and heir of all things! Pause for a moment, dear reader. Let your heart lay hold anew of this wonderful message of God's Grace; Brethren of the Lord Jesus Christ! What depths of love and grace these words contain! What heights of glory they promise to us, who were bought by His own precious
Arno Gaebelein—The Lord of Glory

His Future Work
The Lord Jesus Christ, who finished the work on earth the Father gave Him to do, who is now bodily present in the highest heaven, occupying the Father's throne and exercising His priesthood in behalf of His people, is also King. To Him belongeth a Kingdom and a kingly Glory. He has therefore a kingly work to do. While His past work was foretold by the Spirit of God and His priestly work foreshadowed in the Old Testament, His work as King and His glorious Kingdom to come are likewise the subjects
A. C. Gaebelein—The Work Of Christ

His Head is as the Most Fine Gold, his Locks as the Clusters of the Palm, Black as a Raven.
By the locks covering his head are to be understood the holy humanity which covers and conceals the Divinity. These same locks, or this humanity extended upon the cross, are like the clusters of the palm; for there, dying for men, He achieved His victory over the enemies and obtained for them the fruits of His redemption, which had been promised us through His death. Then the bud of the palm-tree opened and the church emerged from the heart of her Bridegroom. There the adorable humanity appeared
Madame Guyon—Song of Songs of Solomon

Note B. On the Word for Holiness.
The proper meaning of the Hebrew word for holy, kadosh, is matter of uncertainty. It may come from a root signifying to shine. (So Gesenius, Oehler, Fuerst, and formerly Delitzsch, on Heb. ii. 11.) Or from another denoting new and bright (Diestel), or an Arabic form meaning to cut, to separate. (So Delitzsch now, on Ps. xxii. 4.) Whatever the root be, the chief idea appears to be not only separate or set apart, for which the Hebrew has entirely different words, but that by which a thing that is
Andrew Murray—Holy in Christ

The Crucifixion.
"He was oppressed, and He was afflicted, yet He opened not His mouth; He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth."--Isaiah liii. 7. St. Peter makes it almost a description of a Christian, that he loves Him whom he has not seen; speaking of Christ, he says, "whom having not seen, ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory." Again he speaks of "tasting that the
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Brokenness
We want to be very simple in this matter of Revival. Revival is just the life of the Lord Jesus poured into human hearts. Jesus is always victorious. In heaven they are praising Him all the time for His victory. Whatever may be our experience of failure and barrenness, He is never defeated. His power is boundless. And we, on our part, have only to get into a right relationship with Him, and we shall see His power being demonstrated in our hearts and lives and service, and His victorious life will
Roy Hession and Revel Hession—The Calvary Road

The Death of Jesus
"And when the sixth hour was come, there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried with a loud voice, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, My God, why hast Thou forsaken Me? And some of them that stood by, when they heard it, said, Behold, He calleth Elijah. And one ran, and filling a sponge full of vinegar, put it on a reed, and gave Him to drink, saying, Let be; let us see whether Elijah cometh to take Him down. And Jesus
G. A. Chadwick—The Gospel of St. Mark

Letter Xlv (Circa A. D. 1140) to the Canons of Lyons, on the Conception of S. Mary.
To the Canons of Lyons, on the Conception of S. Mary. Bernard states that the Festival of the Conception was new; that it rested on no legitimate foundation; and that it should not have been instituted without consulting the Apostolic See, to whose opinion he submits. 1. It is well known that among all the Churches of France that of Lyons is first in importance, whether we regard the dignity of its See, its praiseworthy regulations, or its honourable zeal for learning. Where was there ever the vigour
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Trials of the Christian
AFFLICTION--ITS NATURE AND BENEFITS. The school of the cross is the school of light; it discovers the world's vanity, baseness, and wickedness, and lets us see more of God's mind. Out of dark afflictions comes a spiritual light. In times of affliction, we commonly meet with the sweetest experiences of the love of God. The end of affliction is the discovery of sin; and of that, to bring us to a Saviour. Doth not God ofttimes even take occasion, by the hardest of things that come upon us, to visit
John Bunyan—The Riches of Bunyan

How is Christ, as the Life, to be Applied by a Soul that Misseth God's Favour and Countenance.
The sixth case, that we shall speak a little to, is a deadness, occasioned by the Lord's hiding of himself, who is their life, and "the fountain of life," Ps. xxxvi. 9, and "whose loving-kindness is better than life," Ps. lxiii. 3, and "in whose favour is their life," Ps. xxx. 5. A case, which the frequent complaints of the saints manifest to be rife enough, concerning which we shall, 1. Shew some of the consequences of the Lord's hiding his face, whereby the soul's case will appear. 2. Shew the
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Bunsen's Biblical Researches.
When geologists began to ask whether changes in the earth's structure might be explained by causes still in operation, they did not disprove the possibility of great convulsions, but they lessened necessity for imagining them. So, if a theologian has his eyes opened to the Divine energy as continuous and omnipresent, he lessens the sharp contrast of epochs in Revelation, but need not assume that the stream has never varied in its flow. Devotion raises time present into the sacredness of the past;
Frederick Temple—Essays and Reviews: The Education of the World

Judas' Betrayal and Peter's Denial Foretold.
(Jerusalem. Evening Before the Crucifixion.) ^A Matt. XXVI. 21-25, 31-35; ^B Mark XIV. 18-21, 27-31; ^C Luke XXII. 21-23, 31-38; ^D John XIII. 21-38. ^b 18 And ^d 21 When Jesus had thus said, ^b as they sat and were eating, ^d he was troubled in the spirit, and ^b Jesus ^d testified, and said, Verily, verily, I say unto you, that one of you shall betray me. ^b even he that eateth with me. ^c 21 But behold, the hand of him that betrayeth me is with me on the table. [The foreknowledge of Judas' crime
J. W. McGarvey—The Four-Fold Gospel

The Johannine Writings
BY the Johannine writings are meant the Apocalypse and the fourth gospel, as well as the three catholic epistles to which the name of John is traditionally attached. It is not possible to enter here into a review of the critical questions connected with them, and especially into the question of their authorship. The most recent criticism, while it seems to bring the traditional authorship into greater uncertainty, approaches more nearly than was once common to the position of tradition in another
James Denney—The Death of Christ

The Necessity of Actual Grace
In treating of the necessity of actual grace we must avoid two extremes. The first is that mere nature is absolutely incapable of doing any thing good. This error was held by the early Protestants and the followers of Baius and Jansenius. The second is that nature is able to perform supernatural acts by its own power. This was taught by the Pelagians and Semipelagians. Between these two extremes Catholic theology keeps the golden mean. It defends the capacity of human nature against Protestants and
Joseph Pohle—Grace, Actual and Habitual

How to Make Use of Christ as the Truth, that we May Get Our Case and Condition Cleared up to Us.
The believer is oft complaining of darkness concerning his case and condition, so as he cannot tell what to say of himself, or what judgment to pass on himself, and he knoweth not how to win to a distinct and clear discovery of his state and condition. Now, it is truth alone, and the Truth, that can satisfy them as to this. The question then is, how they shall make use of, and apply themselves to this truth, to the end they may get the truth of their condition discovered to them. But first let us
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Interpretation of Prophecy.
1. The scriptural idea of prophecy is widely removed from that of human foresight and presentiment. It is that of a revelation made by the Holy Spirit respecting the future, always in the interest of God's kingdom. It is no part of the plan of prophecy to gratify vain curiosity respecting "the times or the seasons which the Father hath put in his own power." Acts 1:7. "Comfort ye, comfort ye my people, saith your God"--this is its key-note. In its form it is carefully adapted to this great end.
E. P. Barrows—Companion to the Bible

Of his Cross what Shall I Speak, what Say? this Extremest Kind of Death...
9. Of His cross what shall I speak, what say? This extremest kind of death He chose, that not any kind of death might make His Martyrs afraid. The doctrine He shewed in His life as Man, the example of patience He demonstrated in His Cross. There, you have the work, that He was crucified; example of the work, the Cross; reward of the work, Resurrection. He shewed us in the Cross what we ought to endure, He shewed in the Resurrection what we have to hope. Just like a consummate task-master in the matches
St. Augustine—On the Creeds

Messiah Suffering and Wounded for Us
Surely He hath borne our griefs, and carried our sorrows: ..... He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. W hen our Lord was transfigured, Moses and Elijah appeared in glory and conversed with Him. Had we been informed of the interview only, we should probably have desired to know the subject of their conversation, as we might reasonably suppose it turned upon very interesting and important
John Newton—Messiah Vol. 1

Growth in Grace
'But grow in grace.' 2 Pet 3:38. True grace is progressive, of a spreading and growing nature. It is with grace as with light; first, there is the crepusculum, or daybreak; then it shines brighter to the full meridian. A good Christian is like the crocodile. Quamdiu vivet crescit; he has never done growing. The saints are not only compared to stars for their light, but to trees for their growth. Isa 61:1, and Hos 14:4. A good Christian is not like Hezekiah's sun that went backwards, nor Joshua's
Thomas Watson—A Body of Divinity

Covenanting Sanctioned by the Divine Example.
God's procedure when imitable forms a peculiar argument for duty. That is made known for many reasons; among which must stand this,--that it may be observed and followed as an example. That, being perfect, is a safe and necessary pattern to follow. The law of God proclaims what he wills men as well as angels to do. The purposes of God show what he has resolved to have accomplished. The constitutions of his moral subjects intimate that he has provided that his will shall be voluntarily accomplished
John Cunningham—The Ordinance of Covenanting

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