But be not you far from me, O LORD: O my strength, haste you to help me.
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EXPOSITORY (ENGLISH BIBLE)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.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.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." 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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