I will declare thy name - I will make thee known; that is, thine existence; thy perfections; thy law; thy method of salvation. As the result or effect of the interposition which he desired, and for which he prayed, he says that he would diffuse a knowledge of God. This is an expression of true piety, and is a statement of what in a pure mind will always be consequent on a gracious divine interposition - a purpose to make the character of the benefactor known. Compare Psalm 51:12-13; Psalm 18:48-49. As applicable to the Redeemer, it means that he would make the name of God known to people, or that "through him" that name would be made known.

Unto my brethren - Compare John 20:17; Romans 8:29. The word "brethren" would embrace literally brothers; kinsfolk; countrymen; then, those of the same opinion, profession, or religion; then, in a still larger sense, the human race as descended from a common parent. As having reference to the Redeemer, it would embrace here not only those who were his immediate followers and whom he called brethren - not only those of his own nation, - but the human family in general, toward whom he consented to sustain this relation. Compare the notes at Hebrews 2:10-12, where this passage is quoted and expressly applied to our Saviour.

In the midst of the congregation - Among the people assembled to worship there. See the notes at Hebrews 2:12. This is the place where praise is commonly celebrated, and he says that there he would make known the goodness of God. Compare Isaiah 38:19-20. It is not necessary to show that this was literally done by the Redeemer. It is enough to observe that this is the usual language of piety, and that the effect of his work has been to cause the praises of God to be celebrated in tens of thousands of the congregations of his saints.

I will declare the name unto my brethren - I will make a complete revelation concerning the God of justice and love, to my disciples; and I will announce to the Jewish people thy merciful design in sending me to be the Savior of the world.

Psalm 22:22. - L.Instead of על בגדי al begadai, upon my garments, one of my ancient MSS. has לארץ בגדי larets begadai, to the earth: but this word is partly effaced, and על al written in the margin by a later hand.

I will declare thy name unto my brethren,.... Not those who were more nearly related to him according to the flesh; for though there were some who believed in him, and to whom he declared the name of God, as James and Joses, and Judas and Simon, Matthew 13:55; yet there were others that did not believe on him, John 7:3; nor those more remotely related to him, as all the Jews, who were his brethren and kinsmen also according to the flesh; to these indeed he came and preached, but they received him not; but rather his apostles, whom he called his brethren, even after his resurrection, and to whom he appeared and declared the name of God, Matthew 28:10; and the five hundred brethren by whom he was seen at once may be also included; and even all true believers in him, who through his incarnation, being their "goel" and near kinsman, stands in such a relation to them, and through their adoption into his Father's family, his Father being their Father, and his God their God; which is manifested in regeneration, and evidenced by their doing the will of God, which is believing in Christ, Matthew 12:49. By the "name" of God is meant, not anyone of the names by which he is known, as God Almighty, Jehovah, &c. if any of these could be thought to be designed, the New Testament name and title of God as the Father of Christ would bid fair for it; but rather the perfections of God, which appear in Christ, and were glorified in the work of redemption; or God himself; or else his Gospel, Acts 9:15; and which Christ declared and manifested to his disciples, both before and after his resurrection, John 17:6; which latter seems here to be referred unto;

in the midst of the congregation will I praise thee; meaning not the congregation of the Jews, their synagogue, or temple, where he often attended on public worship, and preached and praised the Lord; but rather the company of his disciples, among whom he sung an hymn the night he was betrayed, and with whom he conversed by times for forty days after his resurrection: unless the general assembly and church of the firstborn in heaven is intended, in the midst of which he praised the Lord, when he ascended on high, led captivity captive, and received gifts for men; though it seems best to understand this of the church of God, particularly among the Gentiles, under the Gospel dispensation, where Christ in his members sings the praise of electing, redeeming, and calling grace; see Psalm 18:49; compared with Romans 15:9. This is a proof of singing of psalms and hymns in Gospel churches, and of its being a duty to be publicly performed by the members of them, who may expect the presence of Christ in the midst of his church, seeing he here promises to be there: these words are applied to Christ in Hebrews 2:12.

22 I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.

23 Ye that fear the Lord, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.

24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.

25 My praise shall be of thee in the great congregation: I will pay my vows before them that fear him.

26 The meek shall eat and be satisfied: they shall praise the Lord that seek him: your heart shall live for ever.

27 All the ends of the world shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before thee.

28 For the kingdom is the Lord's: and he is the governor among the nations.

29 All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul

30 A seed shall serve him; it shall be accounted to the Lord for a generation.

31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.

The transition is very marked; from a horrible tempest all is changed into calm. The darkness of Calvary at length passed away from the face of nature, and from the soul of the Redeemer, and beholding the light of his triumph and its future results the Saviour smiled. We have followed him through the gloom, let us attend him in the returning light. It will be well still to regard the words as a part of our Lord's soliloquy upon the cross, uttered in his mind during the last few moments before his death.

Psalm 22:22

"I will declare thy name unto my brethren." The delights of Jesus are always with his church, and hence his thoughts, after much distraction, return at the first moment of relief to their usual channel; he forms fresh designs for the benefit of his beloved ones. He is not ashamed to call them brethren, "Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee." Among his first resurrection words were these, "Go to my brethren." In the verse before us, Jesus anticipates happiness in having communication with his people; he purposes to be their teacher and minister, and fixes his mind upon the subject of his discourse. The name, i.e., the character and conduct of God are by Jesus Christ's gospel proclaimed to all the holy brotherhood; they behold the fulness of the Godhead dwelling bodily in him, and rejoice greatly to see all the infinite perfections manifested in one who is bone of their bone and flesh of their flesh. What a precious subject is the name of our God! It is the only one worthy of the only Begotten, whose meat and drink it was to do the Father's will. We may learn from this resolution of our Lord, that one of the most excellent methods of showing our thankfulness for deliverances is to tell to our brethren what the Lord has done for us. We mention our sorrows readily enough; why are we so slow in declaring our deliverances? "In the midst of the congregation will I praise thee." Not in a little household gathering merely does our Lord resolve to proclaim his Father's love, but in the great assemblies of his saints, and in the general assembly and church of the first-born. This the Lord Jesus is always doing by his representatives, who are the heralds of salvation, and labour to praise God. In the great universal church Jesus is the One authorative teacher, and all others, so far as they are worthy to be called teachers, are nothing but echoes of his voice. Jesus, in this second sentence, reveals his object in declaring the divine name, it is that God may be praised; the church continually magnifies Jehovah for manifesting himself in the person of Jesus, and Jesus himself leads the song, and is both precentor and preacher in his church. Delightful are the seasons when Jesus communes with our hearts concerning divine truth; joyful praise is the sure result.

Psalm 22:23

continued...

(Heb.: 22:23-24)In the third section, Psalm 22:23, the great plaintive prayer closes with thanksgiving and hope. In certainty of being answered, follows the vow of thanksgiving. He calls his fellow-country men, who are connected with him by the ties of nature, but, as what follows, viz., "ye that fear Jahve" shows, also by the ties of spirit, "brethren." קהל (from קחל equals קל, καλ-έω, cal-o, Sanscr. kal, to resound) coincides with εκκλησία. The sufferer is conscious of the significance of his lot of suffering in relation to the working out of the history of redemption. Therefore he will make that salvation which he has experienced common property. The congregation or church shall hear the evangel of his rescue. In Psalm 22:24 follows the introduction to this announcement, which is addressed to the whole of Israel, so far as it fears the God of revelation. Instead of וגורו the text of the Orientals (מדנחאי), i.e., Babylonians, had here the Chethb יגורו with the Ker וגוּרוּ; the introduction of the jussive (Psalm 33:8) after the two imperatives would not be inappropriate. גּוּר מן ( equals יגר) is a stronger form of expression for ירא מן, Psalm 33:8.

I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.

22:22 Declare - When thou hast delivered me. Thy name - that power and faithfulness and goodness, which thou hast manifested on my behalf. Congregations - The same whom he calls the congregation, and the seed of Jacob and Israel: which also does not so fitly agree to David, who never gives this title to any, but such as were near a - kin to him, as it does to Christ, who extends this name to all his disciples, Matt 12:48,49, and to whom this very text is applied, Heb 2:11,12.

[1] I will declare

At verse 22 the Psalm breaks from crucifixion to resurrection; fulfilled in the "Go to my brethren," etc., of Jn 20:17. The risen Christ declares to His brethren the name, "Father."

22-24. He declares his purpose to celebrate God's gracious dealings and publish His manifested perfections ("name," Ps 5:11), &c., and forthwith he invites the pious (those who have a reverential fear of God) to unite in special praise for a deliverance, illustrating God's kind regard for the lowly, whom men neglect [Ps 22:24]. To hide the face (or eyes) expresses a studied neglect of one's cause, and refusal of aid or sympathy (compare Ps 30:7; Isa 1:15).

22:22-31 The Saviour now speaks as risen from the dead. The first words of the complaint were used by Christ himself upon the cross; the first words of the triumph are expressly applied to him, Heb 2:12. All our praises must refer to the work of redemption. The suffering of the Redeemer was graciously accepted as a full satisfaction for sin. Though it was offered for sinful men, the Father did not despise or abhor it for our sakes. This ought to be the matter of our thanksgiving. All humble, gracious souls should have a full satisfaction and happiness in him. Those that hunger and thirst after righteousness in Christ, shall not labour for that which satisfies not. Those that are much in praying, will be much in thanksgiving. Those that turn to God, will make conscience of worshipping before him. Let every tongue confess that he is Lord. High and low, rich and poor, bond and free, meet in Christ. Seeing we cannot keep alive our own souls, it is our wisdom, by obedient faith, to commit our souls to Christ, who is able to save and keep them alive for ever. A seed shall serve him. God will have a church in the world to the end of time. They shall be accounted to him for a generation; he will be the same to them that he was to those who went before them. His righteousness, and not any of their own, they shall declare to be the foundation of all their hopes, and the fountain of all their joys. Redemption by Christ is the Lord's own doing. Here we see the free love and compassion of God the Father, and of our Lord Jesus Christ, for us wretched sinners, as the source of all grace and consolation; the example we are to follow, the treatment as Christians we are to expect, and the conduct under it we are to adopt. Every lesson may here be learned that can profit the humbled soul. Let those who go about to establish their own righteousness inquire, why the beloved Son of God should thus suffer, if their own doings could atone for sin? Let the ungodly professor consider whether the Saviour thus honoured the Divine law, to purchase him the privilege of despising it. Let the careless take warning to flee from the wrath to come, and the trembling rest their hopes upon this merciful Redeemer. Let the tempted and distressed believer cheerfully expect a happy end of every trial.