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Psalms 22:6
Verse
Context
Sermons
Zac Poonen
Stephen Kaung
George Warnock
Erlo Stegen
Thomas Brooks
K.P. Yohannan
David ServantSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 22:7-9)The sufferer complains of the greatness of his reproach, in order to move Jahve, who is Himself involved therein, to send him speedy succour. Notwithstanding his cry for help, he is in the deepest affliction without rescue. Every word of Psa 22:7 is echoed in the second part of the Book of Isaiah. There, as here, Israel is called a worm, Isa 41:14; there all these traits of suffering are found in the picture of the Servant of God, Isa 49:7; Isa 53:3, cf. Isa 50:6, and especially Isa 52:14 "so marred was His appearance, that He no longer looked like a man." תּולעת is more particularly the kermes, or cochineal (vermiculus, whence color vermiculi, vermeil, vermiglio); but the point of comparison in the present instance is not the blood-red appearance, but the suffering so utterly defenceless and even ignominious. עם is gen. subj., like גּוי, Isa 49:7. Jerome well renders the ἐξουθένωμα λαοῦ of the lxx by abjectio (Tertullian: nullificamen) plebis, not populi. The ἐξεμυκτήρισάν με, by which the lxx translates ילעיגו לי, is used by Luke, Luk 23:35, cf. Luk 16:14, in the history of the Passion; fulfilment and prediction so exactly coincide, that no more adequate expressions can be found in writing the gospel history than those presented by prophecy. In הפטיר בּשׂפה, what appears in other instances as the object of the action (to open the mouth wide, diducere labia), is regarded as the means of its execution; so that the verbal notion being rendered complete has its object in itself: to make an opening with the mouth, cf. פּער בּפה, Job 16:10, נתן בּקול Psa 68:34; Ges. 138, 1, rem. 3. The shaking of the head is, as in Psa 109:25, cf. Psa 44:15; Psa 64:9, a gesture of surprise and astonishment at something unexpected and strange, not a προσνεύειν approving the injury of another, although נוּע, נוּד, נוּט, νεύ-ω, nu-t-o, nic-to, neigen, nicken, all form one family of roots. In Psa 22:9 the words of the mockers follow without לאמר. גּל is not the 3 praet. (lxx, cf. Mat 27:43) like אור, בּושׁ; it is not only in Piel (Jer 11:20; Jer 20:12, where גּלּיתי = גּלּלתּי, Ew. 121, a) that it is transitive, but even in Kal; nor is it inf. absol. in the sense of the imperative (Hitz., Bttch.), although this infinitive form is found, but always only as an inf. intens. (Num 23:25; Rut 2:16, cf. Isa 24:19); but, in accordance with the parallels Psa 37:5 (where it is written גּול), Pro 16:3, cf. Psa 55:23; Pe1 5:7, it is imperat.: roll, viz., thy doing and thy suffering to Jahve, i.e., commit it to Him. The mockers call out this גּל to the sufferer, and the rest they say of him with malicious looks askance. כּי in the mouth of the foes is not confirmatory as in Psa 18:20, but a conditional ἐάν (in case, provided that).
Jamieson-Fausset-Brown Bible Commentary
He who was despised and rejected of His own people, as a disgrace to the nation, might well use these words of deep abasement, which express not His real, but esteemed, value.
John Gill Bible Commentary
But I am a worm, and no man,.... Christ calls himself a worm, not because of his original, for he was not of the earth earthy, but was the Lord from heaven; nor because of his human nature, man being a worm, and the Son of Man such, Job 25:6; and because of his meanness and low estate in that nature, in his humiliation; nor to express his humility, and the mean thoughts he had of himself, as David, his type, calls himself a dead dog, and a flea, Sa1 24:14; but on account of the opinion that men of the world had of him; so Jacob is called "a worm", Isa 41:14; not only because mean in his own eyes, but contemptible in the eyes of others. The Jews esteemed Christ as a worm, and treated him as such; he was loathsome to them and hated by them; everyone trampled upon him and trod him under foot as men do worms; such a phrase is used of him in Heb 10:29; there is an agreement in some things between the worm and Christ in his state of humiliation; as in its uncomeliness and disagreeable appearance; so in Christ the Jews could discern no form nor comeliness wherefore he should be desired; and in its weakness, the worm being an impotent, unarmed, and defenceless creatures, hence the Chaldee paraphrase renders it here "a weak worm"; and though Christ is the mighty God, and is also the Son of Man whom God made strong for himself, yet mere was a weakness in his human nature and he was crucified through it, Co2 13:4; and it has been observed by some, that the word here used signifies the scarlet worm, or the worm that is in the grain or berry with which scarlet is dyed; and like, is scarlet worm did our Lord look, when by way of mockery be was clothed with a scarlet robe; and especially when he appeared in his dyed garments, and was red in his apparel, as one that treadeth in the wine fat; when his body was covered with blood when he hung upon the cross, which was shed to make crimson and scarlet sins as white as wool. When Christ says he was "no man", his meaning is, not that he was not truly and really man, for he assumed a true body and a reasonable soul; he partook of the same flesh and blood with his children, and was in all things made like unto his brethren, excepting sin; but that he was a man of no figure, he bore no office, and had no title of honour; he was not a Rabbi, nor a member of the Jewish sanhedrim; he had no share of government, either in the civil or ecclesiastic state; he was a carpenter's son, and a carpenter; nor was he treated as a man, but in the most inhuman manner; he was despised and rejected of men, he was called a madman, and said to have a devil; a reproach of men; he was reproached by men, as if he had been the worst of men; the reproaches of God and of his people all fell on him, insomuch that his heart was broken with them; see Psa 69:7; and it was reckoned a reproach to men to be seen in his company, or to be thought to belong to him, and be a disciple of his; hence some, who believed he was the Messiah, yet would not confess him, because they loved the praise of men more than the praise of God, Joh 12:42; and despised of the people; rejected with contempt as the Messiah, refused with scorn as the stone of Israel, disallowed of men, and set at nought by them; by "the people" are meant the people of the Jews, his own people and nation; which contempt of him they signified both by gestures and words, as in the following verses. (When the female of the scarlet worm species was ready to give birth to her young, she would attach her body to the trunk of a tree, fixing herself so firmly and permanently that she would never leave again. The eggs deposited beneath her body were thus protected until the larvae were hatched and able to enter their own life cycle. As the mother died, the crimson fluid stained her body and the surrounding wood. From the dead bodies of such female scarlet worms, the commercial scarlet dyes of antiquity were extracted. (x) What a picture this gives of Christ, dying on the tree, shedding his precious blood that he might "bring many sons unto glory" (Heb 2:10)! He died for us, that we might live through him! Psa 22:6 describes such a worm and gives us this picture of Christ. (cf. Isa 1:18) Editor.) (x) Dr. Henry Morris, "Biblical Basis for Modern Science", p. 73. Baker Book House, 1985.
Tyndale Open Study Notes
22:6-8 Both the Lord and people reject the psalmist. He vividly describes his anguish (22:1-2); he lives like a lowly animal.
Psalms 22:6
The Psalm of the Cross
5They cried out to You and were set free; they trusted in You and were not disappointed. 6But I am a worm and not a man, scorned by men and despised by the people. 7All who see me mock me; they sneer and shake their heads:
- Scripture
- Sermons
- Commentary
Psalms - Part 1
By Zac Poonen2.0K57:31PsalmsPSA 14:1PSA 22:1PSA 22:6PSA 22:14PSA 22:16PSA 22:18PSA 22:22PSA 30:11PSA 31:11PSA 31:19PSA 36:9PSA 37:4PSA 37:7PSA 37:11PSA 37:21PSA 37:23PSA 38:11PSA 40:13PSA 40:16In this sermon, the speaker emphasizes the importance of filling one's heart with the Word of God rather than simply avoiding evil. He references the story of a demon being cast out and returning with seven others to illustrate the need for a filled and clean heart. The speaker encourages meditating on the law of the Lord day and night, comparing the result to a tree planted by rivers of water that prospers in all endeavors. The sermon also touches on the qualities of a godly person, such as having clean hands and a pure heart, seeking guidance from the Lord, and being set apart for God's purposes.
Job #2: The Soul's Searching
By Stephen Kaung1.0K48:56JOB 1:21JOB 2:10PSA 22:6In this sermon, the preacher discusses the story of Job and his friends in the Bible. He suggests that the conversations between Job and his friends can be seen as an allegory or parable representing the inner struggles of the human soul before God. The preacher emphasizes the importance of having a naked soul before God, stripped of all external factors, in order to truly understand oneself. He also highlights the conflict between the will of Job and the will of his friends, representing the internal battle within a person. The sermon concludes with Job expressing his deep anguish and questioning the purpose of his suffering.
From Worm to Butterfly
By George Warnock0TransformationDivine InterventionPSA 22:6JHN 15:5ROM 8:112CO 4:72CO 5:17GAL 2:20EPH 2:10PHP 1:6COL 3:41TH 5:23George Warnock emphasizes the transformative journey from being 'a worm' to becoming a butterfly, illustrating humanity's helplessness and the need for divine intervention. He explains that while we cannot change ourselves, God, through Christ, initiates a metamorphosis in our spirit, soul, and body, restoring us to His image. Warnock highlights that this transformation is a process involving our willing obedience and the work of the Holy Spirit, which empowers us to overcome sin and live in accordance with God's will. He reassures believers that even in our mortal state, we can experience the quickening of our bodies through the Spirit, leading us toward immortality. Ultimately, he encourages us to embrace our role as vessels of God's glory, despite our weaknesses.
See What God Has Done for You and Me!
By Erlo Stegen0Fulfillment of ProphecyThe Suffering of ChristPSA 22:6Erlo Stegen emphasizes the profound significance of Psalms 22, particularly the words of Jesus on the cross where He refers to Himself as 'a worm.' This depiction highlights the degradation He endured for our sins, illustrating how humanity's rejection and sinfulness dehumanized Him despite His divine nature as the Creator. The sermon calls for a deep recognition of the prophecies fulfilled in Christ, urging believers to esteem Him for His suffering and sacrifice. Stegen contrasts the imagery of a worm with the beauty of 'the hind of the dawn,' symbolizing hope and resurrection. Ultimately, he encourages Christians to honor and appreciate the depth of Christ's love and sacrifice for us.
A Very Little Worm
By Thomas Brooks0Assurance in GodHumilityGEN 18:27GEN 32:10NUM 12:3JOB 42:6PSA 22:6ISA 66:2EPH 3:8PHP 2:3JAS 4:101PE 5:5Thomas Brooks emphasizes that true assurance in God is accompanied by profound humility, as demonstrated by biblical figures like David, Abraham, Jacob, Job, Moses, and Paul. Each of these individuals, despite their close relationship with God, recognized their insignificance and unworthiness, illustrating that genuine assurance does not lead to pride but rather to a humble acknowledgment of one's smallness before God. Brooks warns against the delusion of presumption, which inflates one's self-worth and leads to spiritual pride, contrasting it with the humility that comes from a true understanding of God's grace.
Righteousness Is a Gift - Godliness Is Not
By K.P. Yohannan0BrokennessHumilityPSA 22:6MAT 11:29PHP 2:6K.P. Yohannan emphasizes that while righteousness is a gift from God, godliness requires a personal commitment to brokenness and humility. He illustrates that true New Testament Christianity involves learning from Jesus, who exemplified humility and obedience, even to the point of death on the cross. The process of becoming godly is not instantaneous; it demands a conscious choice to surrender our pride and self-will to God. By reflecting on Christ's sacrifice, believers can find the motivation to embrace brokenness, which is essential for spiritual growth. Ultimately, the path to godliness is through yielding to God's will and taking up our cross to follow Him.
The Cross Predicted
By David Servant0PSA 22:6ISA 53:4ISA 53:10LUK 24:25ACT 3:18David Servant preaches on the significance of Christ's sufferings as highlighted in the Old Testament prophecies, emphasizing how Jesus' death on the cross was the most crucial aspect of His work. Through the writings of Moses, the prophets, and the Psalms, Jesus revealed how His suffering and crucifixion were foretold centuries before they happened, fulfilling God's preordained plan for salvation. The Psalms and Isaiah specifically foretold the details of Christ's agony on the cross, depicting His forsakenness, persecution, and the bearing of our sins, ultimately leading to His intercession for transgressors.
Example of Humility
By Clement of Rome0PSA 22:6ISA 53:1MAT 11:29PHP 2:51PE 2:21Clement of Rome preaches about the humility of Christ, emphasizing how Jesus, despite having the power to come in pride and arrogance, chose to come in a lowly condition as prophesied by the Holy Spirit. He describes how Jesus bore our iniquities, suffered for our sake, and was wounded and bruised for our transgressions, all while remaining silent and humble. Clement highlights the example of Christ's humility as a model for believers who have come under the grace of the Lord.
The Redeemers Humiliation
By J.C. Philpot0PSA 22:6ISA 53:2JHN 16:13ROM 5:192CO 5:21EPH 5:25HEB 10:71JN 2:20J.C. Philpot delves into the sacred humanity of Jesus Christ, emphasizing the importance of understanding this profound mystery under the guidance of the Holy Spirit. He highlights the eternal purposes of God revealed through the covenant of grace, showcasing the divine foresight and provision for the fall of man and the redemption through the Son of God. Philpot explores the voluntary act of Jesus taking on human form, emptying Himself of glory, becoming a servant, and displaying perfect, vicarious, and meritorious obedience to the Father's will, ultimately leading to the salvation and righteousness imputed to believers.
"Who Shall Ascend?"
By T. Austin-Sparks0JOB 42:6PSA 22:6PSA 24:3EPH 1:20PHP 3:13HEB 13:201PE 5:4REV 14:1T. Austin-Sparks delves into the profound question posed in Psalms 24:3 about who can ascend to the hill of the Lord and stand in His holy place, providing an answer from Revelation 14:1-5 where the Lamb stands on mount Zion with a select group of 144,000. The sermon emphasizes the journey from the Cross to the glory, portraying the Lamb's victory and the company's complete oneness with Him. It highlights the end goal of God to have a company fully united with His Son, reflecting His nature and character, and serving a significant vocation in the ages to come.
Fear Not, You Worm Jacob!
By John Piper0JOB 25:6PSA 22:6ISA 41:14ROM 3:23HEB 10:27John Piper preaches on Isaiah 41:14, emphasizing that God's people should not be fearful but have contrite courageous confidence in Him. The text reveals that God's people are in the condition of a worm, emphasizing their unworthiness and need for God's help. The sermon highlights the dangers of the gospel of self-esteem, which diminishes the awe of God's grace and promotes self-worth over humility before God. Piper urges believers to acknowledge their sinfulness, trust in God's grace, and be fearless in proclaiming His love and mercy.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 22:7-9)The sufferer complains of the greatness of his reproach, in order to move Jahve, who is Himself involved therein, to send him speedy succour. Notwithstanding his cry for help, he is in the deepest affliction without rescue. Every word of Psa 22:7 is echoed in the second part of the Book of Isaiah. There, as here, Israel is called a worm, Isa 41:14; there all these traits of suffering are found in the picture of the Servant of God, Isa 49:7; Isa 53:3, cf. Isa 50:6, and especially Isa 52:14 "so marred was His appearance, that He no longer looked like a man." תּולעת is more particularly the kermes, or cochineal (vermiculus, whence color vermiculi, vermeil, vermiglio); but the point of comparison in the present instance is not the blood-red appearance, but the suffering so utterly defenceless and even ignominious. עם is gen. subj., like גּוי, Isa 49:7. Jerome well renders the ἐξουθένωμα λαοῦ of the lxx by abjectio (Tertullian: nullificamen) plebis, not populi. The ἐξεμυκτήρισάν με, by which the lxx translates ילעיגו לי, is used by Luke, Luk 23:35, cf. Luk 16:14, in the history of the Passion; fulfilment and prediction so exactly coincide, that no more adequate expressions can be found in writing the gospel history than those presented by prophecy. In הפטיר בּשׂפה, what appears in other instances as the object of the action (to open the mouth wide, diducere labia), is regarded as the means of its execution; so that the verbal notion being rendered complete has its object in itself: to make an opening with the mouth, cf. פּער בּפה, Job 16:10, נתן בּקול Psa 68:34; Ges. 138, 1, rem. 3. The shaking of the head is, as in Psa 109:25, cf. Psa 44:15; Psa 64:9, a gesture of surprise and astonishment at something unexpected and strange, not a προσνεύειν approving the injury of another, although נוּע, נוּד, נוּט, νεύ-ω, nu-t-o, nic-to, neigen, nicken, all form one family of roots. In Psa 22:9 the words of the mockers follow without לאמר. גּל is not the 3 praet. (lxx, cf. Mat 27:43) like אור, בּושׁ; it is not only in Piel (Jer 11:20; Jer 20:12, where גּלּיתי = גּלּלתּי, Ew. 121, a) that it is transitive, but even in Kal; nor is it inf. absol. in the sense of the imperative (Hitz., Bttch.), although this infinitive form is found, but always only as an inf. intens. (Num 23:25; Rut 2:16, cf. Isa 24:19); but, in accordance with the parallels Psa 37:5 (where it is written גּול), Pro 16:3, cf. Psa 55:23; Pe1 5:7, it is imperat.: roll, viz., thy doing and thy suffering to Jahve, i.e., commit it to Him. The mockers call out this גּל to the sufferer, and the rest they say of him with malicious looks askance. כּי in the mouth of the foes is not confirmatory as in Psa 18:20, but a conditional ἐάν (in case, provided that).
Jamieson-Fausset-Brown Bible Commentary
He who was despised and rejected of His own people, as a disgrace to the nation, might well use these words of deep abasement, which express not His real, but esteemed, value.
John Gill Bible Commentary
But I am a worm, and no man,.... Christ calls himself a worm, not because of his original, for he was not of the earth earthy, but was the Lord from heaven; nor because of his human nature, man being a worm, and the Son of Man such, Job 25:6; and because of his meanness and low estate in that nature, in his humiliation; nor to express his humility, and the mean thoughts he had of himself, as David, his type, calls himself a dead dog, and a flea, Sa1 24:14; but on account of the opinion that men of the world had of him; so Jacob is called "a worm", Isa 41:14; not only because mean in his own eyes, but contemptible in the eyes of others. The Jews esteemed Christ as a worm, and treated him as such; he was loathsome to them and hated by them; everyone trampled upon him and trod him under foot as men do worms; such a phrase is used of him in Heb 10:29; there is an agreement in some things between the worm and Christ in his state of humiliation; as in its uncomeliness and disagreeable appearance; so in Christ the Jews could discern no form nor comeliness wherefore he should be desired; and in its weakness, the worm being an impotent, unarmed, and defenceless creatures, hence the Chaldee paraphrase renders it here "a weak worm"; and though Christ is the mighty God, and is also the Son of Man whom God made strong for himself, yet mere was a weakness in his human nature and he was crucified through it, Co2 13:4; and it has been observed by some, that the word here used signifies the scarlet worm, or the worm that is in the grain or berry with which scarlet is dyed; and like, is scarlet worm did our Lord look, when by way of mockery be was clothed with a scarlet robe; and especially when he appeared in his dyed garments, and was red in his apparel, as one that treadeth in the wine fat; when his body was covered with blood when he hung upon the cross, which was shed to make crimson and scarlet sins as white as wool. When Christ says he was "no man", his meaning is, not that he was not truly and really man, for he assumed a true body and a reasonable soul; he partook of the same flesh and blood with his children, and was in all things made like unto his brethren, excepting sin; but that he was a man of no figure, he bore no office, and had no title of honour; he was not a Rabbi, nor a member of the Jewish sanhedrim; he had no share of government, either in the civil or ecclesiastic state; he was a carpenter's son, and a carpenter; nor was he treated as a man, but in the most inhuman manner; he was despised and rejected of men, he was called a madman, and said to have a devil; a reproach of men; he was reproached by men, as if he had been the worst of men; the reproaches of God and of his people all fell on him, insomuch that his heart was broken with them; see Psa 69:7; and it was reckoned a reproach to men to be seen in his company, or to be thought to belong to him, and be a disciple of his; hence some, who believed he was the Messiah, yet would not confess him, because they loved the praise of men more than the praise of God, Joh 12:42; and despised of the people; rejected with contempt as the Messiah, refused with scorn as the stone of Israel, disallowed of men, and set at nought by them; by "the people" are meant the people of the Jews, his own people and nation; which contempt of him they signified both by gestures and words, as in the following verses. (When the female of the scarlet worm species was ready to give birth to her young, she would attach her body to the trunk of a tree, fixing herself so firmly and permanently that she would never leave again. The eggs deposited beneath her body were thus protected until the larvae were hatched and able to enter their own life cycle. As the mother died, the crimson fluid stained her body and the surrounding wood. From the dead bodies of such female scarlet worms, the commercial scarlet dyes of antiquity were extracted. (x) What a picture this gives of Christ, dying on the tree, shedding his precious blood that he might "bring many sons unto glory" (Heb 2:10)! He died for us, that we might live through him! Psa 22:6 describes such a worm and gives us this picture of Christ. (cf. Isa 1:18) Editor.) (x) Dr. Henry Morris, "Biblical Basis for Modern Science", p. 73. Baker Book House, 1985.
Tyndale Open Study Notes
22:6-8 Both the Lord and people reject the psalmist. He vividly describes his anguish (22:1-2); he lives like a lowly animal.