Psa 22:25 | KD | STEP | (Hebrew_Bible_22:26-27) The call to thanksgiving is now ended; and there follows a grateful upward glance towards the Author of the salvation; and this grateful upward glance grows into a prophetic view of the future. This fact, that the sufferer is able thus to glory and give thanks in the great congregation ( ), proceeds from Jahve (מאת as in , cf. ). The first half of the verse, according to Baer’s correct accentuation, closes with בּקהל רב. יראיו does not refer to קהל, but, as everywhere else, is meant to be referred to Jahve, since the address of prayer passes over into a declarative utterance. It is not necessary in this passage to suppose, that in the mind of David the paying of vows is purely ethical, and not a ritualistic act. Being rescued he will bring the שׁלמי נדר, which it is his duty to offer, the thank-offerings, which he vowed to God when in the extremest peril. When the sprinkling with blood (זריקה) and the laying of the fat pieces upon the altar (הקטרה) were completed, the remaining flesh of the shalemim was used by the offerer to make a joyous meal; and the time allowed for this feasting was the day of offering and on into the night in connection with the tôda-shelamim offering, and in connection with the shelamim of vows even the following day also (Lev 7:15.). The invitation of the poor to share in it, which the law does not command, is rendered probable by these appointments of the law, and expressly commended by other and analogous appointments concerning the second and third tithes. refers to this: he will invite the ענוים, those who are outwardly and spiritually poor, to this “eating before Jahve;” it is to be a meal for which they thank God, who has bestowed it upon them through him whom He has thus rescued. is as it were the host’s blessing upon his guests, or rather Jahve’s guests through him: “your heart live for ever,” i.e., may this meal impart to you ever enduring refreshment. יחי optative of חיה, here used of the reviving of the heart, which is as it were dead ( ), to spiritual joy. The reference to the ritual of the peace offerings is very obvious. And it is not less obvious, that the blessing, which, for all who can be saved, springs from the salvation that has fallen to the lot of the sufferer, is here set forth. But it is just as clear, that this blessing consists in something much higher than the material advantage, which the share in the enjoyment of the animal sacrifice imparts; the sacrifice has its spiritual meaning, so that its outward forms are lowered as it were to a mere figure of its true nature; it relates to a spiritual enjoyment of spiritual and lasting results. How natural, then, is the thought of the sacramental eucharist, in which the second David, like to the first, having attained to the throne through the suffering of death, makes us partakers of the fruits of His suffering!

‏ Psalms 22:25

Psa 22:25-26 (Hebrew_Bible_22:26-27) The call to thanksgiving is now ended; and there follows a grateful upward glance towards the Author of the salvation; and this grateful upward glance grows into a prophetic view of the future. This fact, that the sufferer is able thus to glory and give thanks in the great congregation (Psa 40:10), proceeds from Jahve (מאת as in Psa 118:23, cf. Psa 71:6). The first half of the verse, according to Baer’s correct accentuation, closes with בּקהל רב. יראיו does not refer to קהל, but, as everywhere else, is meant to be referred to Jahve, since the address of prayer passes over into a declarative utterance. It is not necessary in this passage to suppose, that in the mind of David the paying of vows is purely ethical, and not a ritualistic act. Being rescued he will bring the שׁלמי נדר, which it is his duty to offer, the thank-offerings, which he vowed to God when in the extremest peril. When the sprinkling with blood (זריקה) and the laying of the fat pieces upon the altar (הקטרה) were completed, the remaining flesh of the shalemim was used by the offerer to make a joyous meal; and the time allowed for this feasting was the day of offering and on into the night in connection with the tôda-shelamim offering, and in connection with the shelamim of vows even the following day also (Lev 7:15.). The invitation of the poor to share in it, which the law does not command, is rendered probable by these appointments of the law, and expressly commended by other and analogous appointments concerning the second and third tithes. Psa 22:27 refers to this: he will invite the ענוים, those who are outwardly and spiritually poor, to this “eating before Jahve;” it is to be a meal for which they thank God, who has bestowed it upon them through him whom He has thus rescued. Psa 22:27 is as it were the host’s blessing upon his guests, or rather Jahve’s guests through him: “your heart live for ever,” i.e., may this meal impart to you ever enduring refreshment. יחי optative of חיה, here used of the reviving of the heart, which is as it were dead (1Sa 25:37), to spiritual joy. The reference to the ritual of the peace offerings is very obvious. And it is not less obvious, that the blessing, which, for all who can be saved, springs from the salvation that has fallen to the lot of the sufferer, is here set forth. But it is just as clear, that this blessing consists in something much higher than the material advantage, which the share in the enjoyment of the animal sacrifice imparts; the sacrifice has its spiritual meaning, so that its outward forms are lowered as it were to a mere figure of its true nature; it relates to a spiritual enjoyment of spiritual and lasting results. How natural, then, is the thought of the sacramental eucharist, in which the second David, like to the first, having attained to the throne through the suffering of death, makes us partakers of the fruits of His suffering!