Psalm 22:2
O my God, I cry in the day time, but you hear not; and in the night season, and am not silent.
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EXPOSITORY (ENGLISH BIBLE)
(2) And am not silent.—This misses the parallelism, which evidently requires “O my God, I cry in the daytime, and thou answerest not; in the night, and find no repose.”

Psalm 22:2. I cry in the day-time, &c. — I continue praying night and day without intermission; but thou hearest not — St. Paul says, Hebrews 5:7, that Christ was heard in that he feared. Christ therefore here says that his Father heard him not, only to intimate that he did not exempt him from suffering the death of the cross, for which the Father, who heard him always, had wise reasons, taken from the end for which his Son became incarnate, John 12:27. And am not silent — Hebrew, I have no silence, no rest, or quietness, as the word דומיה, dumijah, here used, is sometimes rendered.22:1-10 The Spirit of Christ, which was in the prophets, testifies in this psalm, clearly and fully, the sufferings of Christ, and the glory that should follow. We have a sorrowful complaint of God's withdrawings. This may be applied to any child of God, pressed down, overwhelmed with grief and terror. Spiritual desertions are the saints' sorest afflictions; but even their complaint of these burdens is a sign of spiritual life, and spiritual senses exercised. To cry our, My God, why am I sick? why am I poor? savours of discontent and worldliness. But, Why hast thou forsaken me? is the language of a heart binding up its happiness in God's favour. This must be applied to Christ. In the first words of this complaint, he poured out his soul before God when he was upon the cross, Mt 27:46. Being truly man, Christ felt a natural unwillingness to pass through such great sorrows, yet his zeal and love prevailed. Christ declared the holiness of God, his heavenly Father, in his sharpest sufferings; nay, declared them to be a proof of it, for which he would be continually praised by his Israel, more than for all other deliverances they received. Never any that hoped in thee, were made ashamed of their hope; never any that sought thee, sought thee in vain. Here is a complaint of the contempt and reproach of men. The Saviour here spoke of the abject state to which he was reduced. The history of Christ's sufferings, and of his birth, explains this prophecy.O my God, I cry in the daytime - This, in connection with what is said at the close of the verse, "and in the night-season," means that his cry was incessant or constant. See the notes at Psalm 1:2. The whole expression denotes that his prayer or cry was continuous, but that it was not heard. As applicable to the Redeemer it refers not merely to the moment when he uttered the cry as stated in Psalm 22:1, but to the continuous sufferings which he endured as if forsaken by God and men. His life in general was of that description. The whole series of sorrows and trials through which he passed was as if he were forsaken by God; as if he uttered a long continuous cry, day and night, and was not heard.

But thou hearest not - Thou dost not "answer" me. It is as if my prayers were not heard. God "hears" every cry; but the answer to a prayer is sometimes withheld or delayed, as if he did not hear the voice of the suppliant. Compare the notes at Daniel 10:12-13. So it was with the Redeemer. He was permitted to suffer without being rescued by divine power, as if his prayers had not been heard. God seemed to disregard his supplications.

And in the night-season - As explained above, this means "constantly." It was literally true, however, that the Redeemer's most intense and earnest prayer was uttered in the night-season, in the garden of Gethsemane.

And am not silent - Margin, "there is no silence to me." Hebrew: "There is not silence to me." The idea is, that he prayed or cried incessantly. He was never silent. All this denotes intense and continuous supplication, supplication that came from the deepest anguish of the soul, but which was unheard and unanswered. If Christ experienced this, who may not?

2. The long distress is evinced by—

am not silent—literally, "not silence to me," either meaning, I continually cry; or, corresponding with "thou hearest not," or answerest not, it may mean, there is no rest or quiet to me.

i.e. I continue praying day and night without intermission. Or thus, I have no silence, i.e. no quietness or rest, as this word signifies, Judges 18:9; in which respect also the sea and waves thereof are said to be silent, i.e. still and quiet, Psalm 107:29 Mark 4:39. And so this last clause answers to and expounds the former, thou hearest not, which is most usual in this book. O my God, I cry in the daytime,.... In the time of his suffering on the cross, which was in the daytime:

but thou hearest me not; and yet he was always heard, John 11:41; though he was not saved from dying, yet he was quickly delivered from the power of death, and so was heard in that he feared, Hebrews 5:7;

and in the night season: in the night in which he was in the garden, sorrowing and praying, the night in which he was betrayed and was apprehended; and though the natural desires of his human soul were not heard and answered, that the cup might pass from him, yet his prayer in submission to the will of God was: moreover, the daytime and night season may design the incessant and continual prayer of Christ; he prayed always, night and day:

and am not silent; but continue to pray, though as yet seemingly not heard and answered; or there is "no silence to me" (w); that is, no rest from sorrow and pain; or "no likeness to me" (x), there are none like me, no sorrow like my sorrow, as in Lamentations 1:12.

(w) "non est silentium mihi", Pagninus, Montanus, Junius & Tremellius; "intermissio", Cocceius; "quies", Gejerus; "cessatio, quies, aut silentium", Michaelis. (x) "Non est mihi similitudo", Gussetius, p. 193.

O my God, I cry in the day time, but thou hearest not; and in the night season, and am not silent.
EXEGETICAL (ORIGINAL LANGUAGES)
2. thou hearest not] R.V., thou answerest not.

and am not silent] Better as R.V. marg., but find no rest: no answer comes to bring me respite.Verse 2. - O my God, I cry in the daytime, but thou hearest not; rather, thou answerest not; i.e. thou dost not interpose to deliver me. And in the night season, and am not silent (see Matthew 26:36-44; Mark 14:34-39; Luke 22:41-44). (Heb.: 21:10-11) Hitherto the Psalm has moved uniformly in synonymous dipodia, now it becomes agitated; and one feels from its excitement that the foes of the king are also the people's foes. True as it is, as Hupfeld takes it, that לעת פּניך sounds like a direct address to Jahve, Psalm 21:10 nevertheless as truly teaches us quite another rendering. The destructive effect, which in other passages is said to proceed from the face of Jahve, Psalm 34:17; Leviticus 20:6; Lamentations 4:16 (cf. ἔχει θεὸς ἔκδικον ὄμμα), is here ascribed to the face, i.e., the personal appearing (2 Samuel 17:11) of the king. David's arrival did actually decide the fall of Rabbath Ammon, of whose inhabitants some died under instruments of torture and others were cast into brick-kilns, 2 Samuel 12:26. The prospect here moulds itself according to this fate of the Ammonites. כּתנּוּר אשׁ is a second accusative to תּשׁיתנו, thou wilt make them like a furnace of fire, i.e., a burning furnace, so that like its contents they shall entirely consume by fire (synecdoche continentis pro contento). The figure is only hinted at, and is differently applied to what it is in Lamentations 5:10, Malachi 4:1. Psalm 21:10 and Psalm 21:10 are intentionally two long rising and falling wave-like lines, to which succeed, in Psalm 21:11, two short lines; the latter describe the peaceful gleaning after the fiery judgment of God that has been executed by the hand of David. פּרימו, as in Lamentations 2:20; Hosea 9:16, is to be understood after the analogy of the expression פּרי הבּטן. It is the fate of the Amalekites (cf. Psalm 9:6.), which is here predicted of the enemies of the king.
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