which we are most sensible, so it seems to these persons, that sufferings of
this kind contain in them more cause for feeling than any other sufferings.
And, therefore, although all the torments of the Lord were very great, so
that each one appears the greatest, and no comparison can be made between
them; yet, nevertheless, this kind of suffering appears to be the most
painful. Because in other troubles, not only the pain and suffering of
them, but the troubles themselves, in themselves, may be desired by us, and
such as we suffer for love's sake, in order by them to evince that love.
Wherefore, the stripes, the crown of thorns, the buffetings, the cross, the
gall, the vinegar, and other bodily torments, besides that they torment the
body, are often a means for promoting the divine honour, which it holds in
esteem above all else. But to blaspheme God, to give the lie to eternal
truths, to deface the supreme demonstration of the divinity and majesty of
the Son of God (although God knoweth how to extract from these things the
good which he intends), nevertheless are, in their nature, things, which,
from their so greatly affecting the divine honour, although they may be, for
just considerations, endured, can never be desired by any one, but must be
abhorrent to all. Our Lord then, being, of all, the most zealous for the
divine honour, for which he also died, found in this kind of suffering, more
than in all other, much to abhor and nothing to desire. Therefore with good
reason it may be held to be the greatest of all, and that in which, more
than in all other, he exhibited the greatest suffering and patience.
Fra Thom� de Jesu, in "The Sufferings of Jesus," 1869.
Verses 7-9. All that see me made but a laughynge stocke on me, they
mocked me wyth their lyppes, and wagged theyr heades at me. Sayenge, thys
vyllayne referred all thynges to the Lord, let him now delyver hym yf he
wyll, for he loveth hym well. But yet thou arte he whyche leddest me oute
of my mother's wombe myne own refuge, even from my mother's teats. As sone
as I came into this worlde, I was layde in thy lappe, thou art my God even
from my mother's wombe.
From "The Psalter of David in English, truly translated out of Latyn," in
"Devout Psalms," etc., by E. Whitchurche, 1547.
Verse 8. Here are recorded some of those very words, by which the
persecutors of our Lord expressed their mockery and scorn. How remarkable
to find them in a Psalm written so many hundred years before!
John Stevenson.
Verses 9, 10. Faith is much strengthened by constant evidences of God's
favour. Herewith did he support his faith that said to God, "Thou art he
that took me out of the womb: thou didst make me hope when I was upon my
mother's breasts. I was cast upon thee from the womb: thou art my God from
my mother's belly." "Thou art my trust from my youth. By thee have I been
holden up from the womb: thou art he that took me out of my mother's
bowels." Psalm 71:5, 6. It was not only the disposition of Obadiah towards
God, but also the evidence that thereby he had of God's affection towards
him, that made him with confidence say to Elijah, "I fear the Lord from my
youth." 1 Kings 18:12. By long continuance of ancient favour, many
demonstrations are given of a fast, fixed, and unremovable affection. So as
if, by reason of temptations, one or more evidences should be questioned,
yet others would remain to uphold faith, and to keep it from an utter
languishing, and a total falling away. As when a house is supported by many
pillars, though some be taken away, yet by the support of them which remain,
the house will stand.
William Gouge.
Verses 9, 10. David acknowledges ancient mercies, those mercies which had
been cast upon him long ago, these were still fresh and new in his memory,
and this is one affection and disposition of a thankful heart—to
remember those mercies which another would have quite forgotten, or never
thought of. Thus does David here; the mercies of his infancy, and his
childhood, and his younger years, which one would have imagined, that
now in his age had been quite out of his mind; yet these does he here stir
up himself to remember and bring to his thoughts. "Took me out of the
womb:" when was that? It may have been threescore years ago when David
penned the Psalms. He thinks of those mercies which God vouchsafed him
when he was not capable of thinking, nor considering what was bestowed
upon him; and so are we taught hence to do, in an imitation of this holy
example which is here set before us: those mercies which God hast bestowed
in our minority, we are to call to mind and acknowledge in our riper years.
Thomas Horton.
Verses 9, 10. Here the tribulation begins to grow lighter, and hope
inclines towards victory; a support, though small, and sought out with deep
anxiety, is now found. For after he had felt that he had suffered without
any parallel or example, so that the wonderful works of God as displayed
toward the fathers afforded him no help, he comes to the wonderful works of
God toward himself, and in these he finds the goodwill of God towards him,
and which was displayed towards him alone in so singular a way.
Martin Luther.
Verses 9, 10. The bitter severity of the several taunts with which his
enemies assailed our Lord, had no other effect than to lead the Saviour to
make a direct appeal to his Father. . . . That appeal is set before us in
these two verses. It is of an unusual and remarkable nature. The argument
on which it is founded is most forcible and conclusive. At the same time,
it is the most seasonable and appropriate that can be urged. We may thus
paraphrase it, "I am now brought as a man to my last extremity. It is said
that God disowns me; but it cannot be so. My first moment of existence he
tenderly cared for. When I could not even ask for, or think of his
kindness, he bestowed it upon me. If, of his mere good pleasure he brought
me into life at first, he will surely not forsake me when I am departing out
of it. In opposition, therefore, to all their taunts, I can and I will
appeal to himself. Mine enemies declare, O God, that thou hast cast me off
— but thou art he that took me out of the womb. They affirm that I do
not, and need not trust in thee; but thou didst make me hope (or, keptest
me in safety, margin) when I was upon my mother's breasts. They
insinuate that thou wilt not acknowledge me as thy Son; but I was cast upon
thee from the womb; thou art my God from my mother's belly."
John Stevenson.
Verse 10. "I was cast upon thee from the womb: thou art my God from my
mother's belly." There is a noble passage in Eusebius, in which he shows
the connection between our Lord's incarnation and his passion: that he might
well comfort himself while hanging on the cross by the remembrance that the
very same body then "marred more than any man, and his form more than the
sons of men" (Isaiah 52:14), was that which had been glorified by the Father
with such singular honour, when the Holy Ghost came upon Mary, and the power
of the Highest overshadowed her. That this body, therefore, though now so
torn and so mangled, as it had once been the wonder, so it would for ever be
the joy, of the angels; and having put on immortality, would be the support
of his faithful people to the end of time.
J. M. Neale, in loc.
Verse 10. I was like one forsaken by his parent, and wholly cast upon
Providence. I had no father upon earth, and my mother was poor and
helpless.
Matthew Poole.
Verse 11. "Be not far from me; for trouble is near;" and so it is high
time for thee to put forth a helping hand. Hominibus profanis mirabilis
videtur h�cratio , to profane persons, this seemeth to be a strange reason,
saith an interpreter; but it is a very good one, as this prophet knew, who
therefore makes it his plea.
John Trapp.
Verse 12. "Strong bulls of Bashan have beset me round." These animals
are remarkable for the proud, fierce, and sullen manner in which they
exercise their great strength. Such were the persecutors who now beset our
Lord. These were first, human, and secondly, spiritual foes; and both were
alike distinguished by the proud, fierce, and sullen manner in which they
assaulted him.
John Stevenson.
Verses 12, 13. "Bashan" was a fertile country (Numbers 32:4), and the
cattle there fed were fat and "strong." Deuteronomy 32:14. Like them, the
Jews, in that good land, "waxed fat and kicked," grew proud, and rebelled;
forsook God "that made them, and lightly esteemed the rock of their
salvation."
George Horne.
Verse 13. A helpless infant, or a harmless lamb, surrounded by furious
bulls, and hungry lions, aptly represented the Saviour encompassed by his
insulting and bloody persecutors.
Thomas Scott, 1747-1821.
Verse 14. "I am poured out like water, and all my bones are out of
joint: my heart is like wax; it is melted in the midst of my bowels." He
was faint. Such a feeling of languor and faintness supervened that language
fails to express it, and the emblem of "water poured out" is employed to
represent it. As the water falls from the vessel to the earth, see how its
particles separate farther and farther from each other. Its velocity
increases as it falls. It has no power to stay itself midway, much less to
return to its place. It is the very picture of utter weakness. So did our
Lord feel himself to be when hanging on the cross. He was faint with
weakness. The sensations experienced when about to faint away are very
overpowering. We appear to our own consciousness to be nothing but
weakness, as water poured out. All our bones feel relaxed and out of joint;
we seem as though we had none. The strength of bone is gone, the knitting
of the joints is loosened, and the muscular vigour fled. A sickly giddiness
overcomes us. We have no power to bear up. All heart is lost. Our
strength disappears like that of wax, of melting wax, which drops upon
surrounding objects, and is lost. Daniel thus describes his sensations on
beholding the great vision, "There remained no strength in me: for my vigour
was turned into corruption, and I retained no strength." Daniel 10:8. In
regard, however, to the faintness which our Lord experienced, we ought to
notice this additional and remarkable circumstance, that he did not
altogether faint away. The relief of insensibility he refused to take.
When consciousness ceases, all perception of pain is necessarily and
instantly terminated. But our Lord retained his full consciousness
throughout the awful scene; and patiently endured for a considerable period,
those, to us, insupportable sensations which precede the actual swoon.
John Stevenson.
Verse 14. "I am poured out like water:" that is, in the thought of my
enemies I am utterly destroyed. "For we must needs die, and are as water
spilt on the ground, which cannot be gathered up again." 2 Samuel 14:14.
"What marvel," asks St. Bernard, "that the name of the Bridegroom should be
as ointment poured forth, when he himself, for the greatness of his love,
was poured forth like water!"
J. M. Neale.
Verse 14. "I am poured out like water," i.e., I am almost past all
recovery, as water spilt upon the ground.
John Trapp.
Verse 14. "All my bones are out of joint." The rack is devised as a
most exquisite pain, even for terror. And the cross is a rack, whereon
he was stretched till, saith the Psalm, "all his bones were out of joint."
But even to stand, as he hung, three long hours together, holding up but
the arms at length, I have heard it avowed of some that have felt it, to be
a pain scarce credible. But the hands and the feet being so cruelly
nailed (part, of all other, most sensible, by reason of the texture of
sinews there in them most) it could not but make his pain out of measure
painful. It was not for nothing, that dolores acerrimi dicuntur cruciatus