(1) My God, my God.--Heb., Eli, Eli, lama azavtani, where the Targum paraphrases sabbacthani, the form used by our Saviour on the cross. (See Notes, N. T. Comm., Matthew 27:46; Mark 15:34.) The LXX. and Vulgate insert "look upon me." (Comp. English Prayer Book version.) For the despairing tone comp. Psalm 80:14. It suits the whole of pious Israel in her times of trouble even better than any individual.
The second part of the verse is obscure from its lyric conciseness, but the Authorised Version has given the meaning, though sacrificing the rhythm--
"My God, my God, why hast thou forsaken me,
Far from my aid, from the words of my groaning?"
i.e., far from listening to the words that escape me only in groans.
Roaring.--A word used generally of a lion (Isaiah 5:29; comp. Judges 14:5); but also of a man (Psalm 38:9). Hitzig's conjecture, "from my cry," instead of "from my help," is very plausible, since it makes the parallelism complete and involves a very slight change. The LXX. and Vulg. have "the words of my offences."
Verse 1. - My God, my God, why hast thou forsaken me? Not a cry of despair, but a cry of loving faith, "My God, my God - Why hast thou for a time withdrawn thyself?" It is remarkable that our Lord's quotation of this passage does not follow exactly either the Hebrew or the Chaldee paraphrase - the Hebrew having 'azab-thani for sabacthani, and the Chaldee paraphrase metul ma for lama. May we not conclude that it is the thought, and not its verbal expression by the sacred writers, that is inspired? Why art thou so far from helping me, and from the words of my roaring? It is very doubtful whether our translators have done right in supplying the words which they have added. The natural translation of the Hebrew would be, Far from my salvation are the words of my roaring. And this rendering yields a sufficiently good sense, viz. "Far from effecting my salvation (or deliverance) are the words of my roaring;" i.e. of my loud complaint. Our Lord's "strong crying and tears" in the garden (Hebrews 5:7) did not produce his deliverance.
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.
My God, my God,.... God is the God of Christ as he is man; he prepared a body for him, an human nature; anointed it with the oil of gladness; supported it under all its sorrows and sufferings, and at last exalted it at his own right hand:, and Christ behaved towards him as his covenant God; prayed to him, believed in him, loved him, and was obedient to him as such; and here expresses his faith of interest in him, when he hid his face from him, on account of which he expostulates with him thus, "why hast thou forsaken me?" which is to be understood, not as if the hypostatical or personal union of the divine and human natures were dissolved, or that the one was now separated from the other: for the fulness of the Godhead still dwelt bodily in him; nor that he ceased to be the object of the Father's love; for so he was in the midst of all his sufferings, yea, his Father loved him because he laid down his life for the sheep; nor that the principle of joy and comfort was lost in him, only the act and sense of it; he was now deprived of the gracious presence of God, of the manifestations of his love to his human soul, and had a sense of divine wrath, not for his own sins, but for the sins of his people, and was for a while destitute of help and comfort; all which were necessary in order to make satisfaction for sin: for as he had the sins of his people imputed to him, he must bear the whole punishment of them, which is twofold the punishment of loss and the punishment of sense; the former lies in a deprivation of the divine presence, and the latter in a sense of divine wrath, and both Christ sustained as the surety of his people. This expostulation is made not as ignorant of the reason of it; he knew that as he was wounded and bruised for the sins of his people, he was deserted on the same account; nor as impatient, for he was a mirror of patience in all his sufferings; and much less as in despair; for, in these very words, he strongly expresses and repeats his faith of interest in God; see Psalm 22:8; and also Isaiah 50:6. But this is done to set forth the greatness and bitterness of his sufferings; that not only men hid their faces from him, and the sun in the firmament withdrew its light and heat from him, but, what was most grievous of all, his God departed from him. From hence it appears that he was truly man, had an human soul, and endured sorrows and sufferings in it; and this may be of use to his members, to expect the hidings of God's face, though on another account; and to teach them to wait patiently for him, and to trust in the Lord, and stay themselves upon their God, even while they walk in darkness and see no light;
why art thou so far from helping me? or from my salvation; from saving and delivering him out of his sorrows and sufferings? not that he despaired of help; he firmly believed he should have it, and accordingly had it: but he expostulates about the deferring of it. He adds,
and from the words of my roaring? which expresses the vehemency of his spirit in crying to God, the exceeding greatness of his sorrows, and his excruciating pains and sufferings: this is what the apostle means by his "strong crying and tears", Hebrews 5:7; or "the words of my roaring are far from my salvation"; there is a great space or interval between the one and the other, as Gussetius (u) observes.
The second part of the verse is obscure from its lyric conciseness, but the Authorised Version has given the meaning, though sacrificing the rhythm--
"My God, my God, why hast thou forsaken me,
Far from my aid, from the words of my groaning?"
i.e., far from listening to the words that escape me only in groans.
Roaring.--A word used generally of a lion (Isaiah 5:29; comp. Judges 14:5); but also of a man (Psalm 38:9). Hitzig's conjecture, "from my cry," instead of "from my help," is very plausible, since it makes the parallelism complete and involves a very slight change. The LXX. and Vulg. have "the words of my offences."
why art thou so far from helping me? or from my salvation; from saving and delivering him out of his sorrows and sufferings? not that he despaired of help; he firmly believed he should have it, and accordingly had it: but he expostulates about the deferring of it. He adds,
and from the words of my roaring? which expresses the vehemency of his spirit in crying to God, the exceeding greatness of his sorrows, and his excruciating pains and sufferings: this is what the apostle means by his "strong crying and tears", Hebrews 5:7; or "the words of my roaring are far from my salvation"; there is a great space or interval between the one and the other, as Gussetius (u) observes.
(u) Comment. Ebr. p. 788.