All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,
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EXPOSITORY (ENGLISH BIBLE)Laugh me to scorn.—LXX., ἐξεμυκτήρισάν, the verb used by St. Luke in his description of the crucifixion (Luke 23:35).Psalm 22:7. All they that see me laugh me to scorn — Instead of pitying, or helping, they deride and insult over me: such is their inhumanity; they shoot out the lip — They gape with their mouths, and put forth their tongues in mockery; they shake the head — Another custom of scoffers. This and the next verse are applied to Christ, (Matthew 27:39; Matthew 27:43,) in whom they were literally fulfilled when he hung upon the cross; and the priests and elders used the very words that had been put into their mouths by the spirit of prophecy so long before. “O the wisdom and knowledge of God,” exclaims Dr. Horne, “and the infatuation and blindness of man! The same are too often the sentiments of those who live in times when the church and her righteous cause, with their advocates, are under the clouds of persecution, and seem to sink beneath the displeasure of the powers of the world. But such do not believe, or do not consider, that in the Christian economy death is followed by a resurrection, when it will appear that God forsaketh not them that are his, but they are preserved for ever.”Psalm 2:4. The meaning here is to mock, to deride, to treat with scorn. The idea of laughing is not properly in the word, nor would that necessarily occur in the treatment here referred to. How completely this was fulfilled in the case of the Saviour, it is not necessary to say. Compare Matthew 27:39, "And they that passed by, reviled him." There is no evidence that this literally occurred in the life of David.
They shoot out the lip - Margin, "open." The Hebrew word - פטר pâṭar - means properly "to split, to burst open;" then, as in this place, it means to open wide the mouth; to stretch the mouth in derision and scorn. See Psalm 35:21, "They opened their mouth wide against me." Job 16:10, "they have gaped upon me with their mouth."
They shake the head - In contempt and derision. See Matthew 27:39, "Wagging their heads."
shoot out—or, "open."
the lip—(Compare Ps 35:21).Laugh me to scorn; instead of pitying or helping, deride me, and insult over me; such is their inhumanity.
They shoot out the lip; they gape with their mouths, and put forth their tongues, in mockery. See Job 16:10 Isaiah 57:4.
They shake the head; another posture of scoffers. See Job 16:4 Psalm 44:14 Isaiah 37:22. This and the next verse are applied to Christ, Matthew 27:39,43.
Saying: this supplement is very usual, and here it is necessary, because the next words are the expressions of his insulting enemies.
they shoot out the lip; or "open with the lip" (y); they made mouths at him, they put out their lips, or gaped upon him with their mouths, and in a way of sport and pastime made wide mouths and drew out their tongues, as in Job 16:10;
(y) "hiatum fecerunt labiis suis", Grotius; "they make a mow with their lip", Ainsworth.
Psalm 22:7.(z) Sota, c. 9. sect. 15.All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,
EXEGETICAL (ORIGINAL LANGUAGES)7. laugh me to scorn] LXX. ἐξεμυκτήρισαν, the word used by St Luke (Luke 23:35) of the rulers scoffing at Christ. They gape with their lips (Job 16:10; Psalm 35:21); they shake the head (Psalm 109:25; Lamentations 2:15; Job 16:4), gestures partly of contempt, partly of feigned abhorrence. Comp. Matthew 27:39.Verse 7. - All they that see me laugh me to scorn; ἐξεμυκτήρισάν με, LXX. (comp. Luke 23:35, "The people stood beholding;and the rulers also with them derided him (ἐξεμυκτήριζον)"). They shoot out the lip, they shake the head, saying (see Matthew 27:39; Mark 15:29: "They that passed by railed on him, wagging their heads," where the expression of the Septuagint is again used). Psalm 22:2, the disconsolate cry of anguish, beginning here in Psalm 22:2 with the lamentation over prolonged desertion by God, struggles through to an incipient, trustfully inclined prayer. The question beginning with למּה (instead of למּה before the guttural, and perhaps to make the exclamation more piercing, vid., on Psalm 6:5; Psalm 10:1) is not an expression of impatience and despair, but of alienation and yearning. The sufferer feels himself rejected of God; the feeling of divine wrath has completely enshrouded him; and still he knows himself to be joined to God in fear and love; his present condition belies the real nature of his relationship to God; and it is just this contradiction that urges him to the plaintive question, which comes up from the lowest depths: Why hast Thou forsaken me? But in spite of this feeling of desertion by God, the bond of love is not torn asunder; the sufferer calls God אלי (my God), and urged on by the longing desire that God again would grant him to feel this love, he calls Him, אלי אלי. That complaining question: why hast Thou forsaken me? is not without example even elsewhere in Psalm 88:15, cf. Isaiah 49:14. The forsakenness of the Crucified One, however, is unique; and may not be judged by the standard of David or of any other sufferers who thus complain when passing through trial. That which is common to all is here, as there, this, viz., that behind the wrath that is felt, is hidden the love of God, which faith holds fast; and that he who thus complains even on account of it, is, considered in itself, not a subject of wrath, because in the midst of the feeling of wrath he keeps up his communion with God. The Crucified One is to His latest breath the Holy One of God; and the reconciliation for which He now offers himself is God's own eternal purpose of mercy, which is now being realised in the fulness of times. But inasmuch as He places himself under the judgment of God with the sin of His people and of the whole human race, He cannot be spared from experiencing God's wrath against sinful humanity as though He were himself guilty. And out of the infinite depth of this experience of wrath, which in His case rests on no mere appearance, but the sternest reality,
(Note: Eusebius observes on Psalm 22:2 of this Psalm, δικαιοσύνης ὑπάρχων πηγὴ τὴν ἡμετέραν ἁμαρτίαν ἀνέλαβε καὶ εὐλογίας ὢν πέλαγος τὴν ἐπικειμένην ἡμῖν ἐδέξατο κατάραν, and: τὴν ὡρισμένην ἡμῖν παιδείαν ὑπῆλθεν ἑκὼν παιδεία γὰρ ειρήνης ἡμῶν ἐπ ̓ αὐτὸν, ᾗ φησὶν ὁ προφήτης.)
comes the cry of His complaint which penetrates the wrath and reaches to God's love, ἠλὶ ἠλὶ λαμὰ σαβαχθανί, which the evangelists, omitting the additional πρόσχες μοι
(Note: Vid., Jerome's Ep. ad Pammachium de optimo genere interpretandi, where he cries out to his critics, sticklers for tradition, Reddant rationem, cur septuaginta translatores interposuerunt "respice in me!")
of the lxx, render: Θεέ μου, θεέ μου, ἵνα τί με ἐγκατέλιπες. He does not say עזתּני, but שׁבקתּני, which is the Targum word for the former. He says it in Aramaic, not in order that all may understand it-for such a consideration was far from His mind at such a time-but because the Aramaic was His mother tongue, for the same reason that He called God אבּא doG dellac in prayer. His desertion by God, as Psalm 22:2 says, consists in God's help and His cry for help being far asunder. שׁאגה, prop. of the roar of the lion (Aq. βρύχημα), is the loud cry extorted by the greatest agony, Psalm 38:9; in this instance, however, as דּברי shows, it is not an inarticulate cry, but a cry bearing aloft to God the words of prayer. רחוק is not to be taken as an apposition of the subject of עזבתני: far from my help, (from) the words of my crying (Riehm); for דברי שׁאגתי would then also, on its part, in connection with the non-repetition of the מן, be in apposition to מישׁועתי. But to this it is not adapted on account of its heterogeneousness; hence Hitzig seeks to get over the difficulty by the conjecture משּׁועתי ("from my cry, from the words of my groaning"). Nor can it be explained, with Olshausen and Hupfeld, by adopting Aben-Ezra's interpretation, "My God, my God, why hast Thou forsaken me, far from my help? are the words of my crying." This violates the structure of the verse, the rhythm, and the custom of the language, and gives to the Psalm a flat and unlyrical commencement. Thus, therefore, רחוק in the primary form, as in Psalm 119:155, according to Ges. 146, 4, will by the predicate to דברי and placed before it: far from my salvation, i.e., far from my being rescued, are the words of my cry; there is a great gulf between the two, inasmuch as God does not answer him though he cries unceasingly.
In Psalm 22:3 the reverential name of God אלחי takes the place of אלי the name that expresses His might; it is likewise vocative and accordingly marked with Rebia magnum. It is not an accusative of the object after Psalm 18:4 (Hitzig), in which case the construction would be continued with ולא יענה. That it is, however, God to whom he calls is implied both by the direct address אלהי, and by ולא תענה, since he from whom one expects an answer is most manifestly the person addressed. His uninterrupted crying remains unanswered, and unappeased. The clause ולא־דמיּה לּי is parallel to ולא תענה, and therefore does not mean: without allowing me any repose (Jeremiah 14:17; Lamentations 3:49), but: without any rest being granted to me, without my complaint being appeased or stilled. From the sixth to the ninth hour the earth was shrouded in darkness. About the ninth hour Jesus cried, after a long and more silent struggle, ἠλί, ἠλί. The ἀνεβόησεν φωνῇ μεγάλῃ, Matthew 27:46, and also the κραυγὴ ἰσχυρά of Hebr. Psalm 5:7, which does not refer exclusively to the scene in Gethsemane, calls to mind the שׁאגתי of Psalm 22:2. When His passion reached its climax, days and nights of the like wrestling had preceded it, and what then becomes audible was only an outburst of the second David's conflict of prayer, which grows hotter as it draws near to the final issue.
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