Matthew 27:42-43(v8)“He saved others, but he can’t save himself. If he is the King of Israel, let him come down from the cross now, and we will believe in him.…
Isaiah 53:3(vv6–7)He was despised and rejected by men, a man of suffering and acquainted with disease. He was despised as one from whom men hide their face;…
Mark 15:30-32(v8)save yourself, and come down from the cross!” Likewise, also the chief priests mocking among themselves with the scribes said, “He saved…
Job 25:6(v6)How much less man, who is a worm, the son of man, who is a worm!”
Mark 15:29(v7)Those who passed by blasphemed him, wagging their heads, and saying, “Ha! You who destroy the temple, and build it in three days,
Show all 52 cross-references
Isaiah 41:14(v6)Don’t be afraid, you worm Jacob, and you men of Israel. I will help you,” says Yahweh. “Your Redeemer is the Holy One of Israel.
Isaiah 49:7(v6)Yahweh, the Redeemer of Israel, and his Holy One, says to him whom man despises, to him whom the nation abhors, to a servant of rulers:…
Psalms 69:7-12(v6)Because for your sake, I have borne reproach. Shame has covered my face. I have become a stranger to my brothers, an alien to my mother’s…
Psalms 69:19-20(v6)You know my reproach, my shame, and my dishonor. My adversaries are all before you. Reproach has broken my heart, and I am full of…
Psalms 91:14(v8)“Because he has set his love on me, therefore I will deliver him. I will set him on high, because he has known my name.
Psalms 31:11(v6)Because of all my adversaries I have become utterly contemptible to my neighbors, a horror to my acquaintances. Those who saw me on the…
Matthew 11:19(v6)The Son of Man came eating and drinking, and they say, ‘Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!’…
Matthew 27:20-23(v6)Now the chief priests and the elders persuaded the multitudes to ask for Barabbas, and destroy Jesus. But the governor answered them,…
Psalms 18:19(v8)He brought me out also into a large place. He delivered me, because he delighted in me.
Lamentations 3:30(v6)Let him give his cheek to him who strikes him. Let him be filled full of reproach.
Psalms 37:5(v8)Commit your way to Yahweh. Trust also in him, and he will do this:
Psalms 55:22(v8)Cast your burden on Yahweh and he will sustain you. He will never allow the righteous to be moved.
Psalms 71:11(v8)saying, “God has forsaken him. Pursue and take him, for no one will rescue him.”
Proverbs 16:3(v8)Commit your deeds to Yahweh, and your plans shall succeed.
Isaiah 42:1(v8)“Behold, my servant, whom I uphold, my chosen, in whom my soul delights: I have put my Spirit on him. He will bring justice to the nations.
Matthew 3:17(v8)Behold, a voice out of the heavens said, “This is my beloved Son, with whom I am well pleased.”
Matthew 17:5(v8)While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, “This is my beloved…
Matthew 27:39-40(v7)Those who passed by blasphemed him, wagging their heads, and saying, “You who destroy the temple, and build it in three days, save…
Hebrews 13:12(v6)Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate.
Revelation 15:3(v6)They sang the song of Moses, the servant of God, and the song of the Lamb, saying, “Great and marvelous are your works, Lord God, the…
Psalms 88:8(v6)You have taken my friends from me. You have made me an abomination to them. I am confined, and I can’t escape.
Psalms 109:25(v7)I have also become a reproach to them. When they see me, they shake their head.
Matthew 12:18(v8)“Behold, my servant whom I have chosen; my beloved in whom my soul is well pleased: I will put my Spirit on him. He will proclaim justice…
Matthew 12:24(v6)But when the Pharisees heard it, they said, “This man does not cast out demons, except by Beelzebul, the prince of the demons.”
Luke 23:11(v7)Herod with his soldiers humiliated him and mocked him. Dressing him in luxurious clothing, they sent him back to Pilate.
Luke 23:35(v8)The people stood watching. The rulers with them also scoffed at him, saying, “He saved others. Let him save himself, if this is the Christ…
Psalms 42:10(v8)As with a sword in my bones, my adversaries reproach me, while they continually ask me, “Where is your God?”
Matthew 26:66-68(v7)What do you think?” They answered, “He is worthy of death!” Then they spat in his face and beat him with their fists, and some slapped him,…
Matthew 27:29(v7)They braided a crown of thorns and put it on his head, and a reed in his right hand; and they kneeled down before him, and mocked him,…
Mark 15:20(v7)When they had mocked him, they took the purple off him, and put his own garments on him. They led him out to crucify him.
John 7:15(v6)The Jews therefore marveled, saying, “How does this man know letters, having never been educated?”
John 7:47-49(v6)The Pharisees therefore answered them, “You aren’t also led astray, are you? Have any of the rulers believed in him, or of the Pharisees?…
John 8:48(v6)Then the Jews answered him, “Don’t we say well that you are a Samaritan, and have a demon?”
Psalms 3:1-2(v8)Yahweh, how my adversaries have increased! Many are those who rise up against me. Many there are who say of my soul, “There is no help for…
Psalms 31:1(v6)In you, Yahweh, I take refuge. Let me never be disappointed. Deliver me in your righteousness.
Psalms 44:14(v7)You make us a byword among the nations, a shaking of the head among the peoples.
John 7:20(v6)The multitude answered, “You have a demon! Who seeks to kill you?”
Job 16:4(v7)I also could speak as you do. If your soul were in my soul’s place, I could join words together against you, and shake my head at you,
Job 16:10(v7)They have gaped on me with their mouth. They have struck me on the cheek reproachfully. They gather themselves together against me.
Job 30:9-11(v7)“Now I have become their song. Yes, I am a byword to them. They abhor me, they stand aloof from me, and don’t hesitate to spit in my face.…
Psalms 31:18(v7)Let the lying lips be mute, which speak against the righteous insolently, with pride and contempt.
Psalms 35:15-16(v7)But in my adversity, they rejoiced, and gathered themselves together. The attackers gathered themselves together against me, and I didn’t…
Isaiah 57:4(v7)Whom do you mock? Against whom do you make a wide mouth and stick out your tongue? Aren’t you children of disobedience and offspring of…
Matthew 9:24(v7)he said to them, “Make room, because the girl isn’t dead, but sleeping.” They were ridiculing him.
Mark 11:29-32(v7)Jesus said to them, “I will ask you one question. Answer me, and I will tell you by what authority I do these things. The baptism of…
Luke 16:14(v7)The Pharisees, who were lovers of money, also heard all these things, and they scoffed at him.
Luke 23:35-39(v7)The people stood watching. The rulers with them also scoffed at him, saying, “He saved others. Let him save himself, if this is the Christ…
52 distinct cross-references across this passage (53 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv6–86. But I am a worm, and not a…
6. But I am a worm, and not a man. David does not murmur against God as if God had dealt hardly with him; but in bewailing his condition, he says, in order the more effectually to induce God to show him mercy, that he is not accounted so much as a man. This, it is true, seems at first sight to have a tendency to discourage the mind, or rather to destroy faith; but it will appear more clearly from the sequel, that so far from this being the case, David declares how miserable his condition is, that by this means he may encourage himself in the hope of obtaining relief. He therefore argues that it could not be but that God would at length stretch forth his hand to save him; to save him, I say, who was so severely afflicted, and on the brink of despair. If God has had compassion on all who have ever been afflicted, although afflicted only in a moderate degree, how could he forsake his servant when plunged in the lowest abyss of all calamities? Whenever, therefore, we are overwhelmed under a great weight of afflictions, we ought rather to take from this an argument to encourage us to hope for deliverance, than suffer ourselves to fall into despair. If God so severely exercised his most eminent servant David, and abased him so far that he had not a place even among the most despised of men, let us not take it ill, if, after his example, we are brought low. We ought, however, principally to call to our remembrance the Son of God, in whose person we know this also was fulfilled, as Isaiah had predicted,
“He is despised and rejected of men; a man of sorrows, and acquainted with grief and we hid as it were our faces from him; he was despised, and we esteemed him not.” (Isaiah 53:3)
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By these words of the prophet we are furnished with a sufficient refutation of the frivolous subtlety of those who have philosophised upon the word worm, as if David here pointed out some singular mystery in the generation of Christ; whereas his meaning simply is, that he had been abased beneath all men, and, as it were, cut off from the number of living beings. The fact that the Son of God suffered himself to be reduced to such ignominy, yea, descended even to hell, is so far from obscuring, in any respect, his celestial glory, that it is rather a bright mirror from which is reflected his unparalleled grace towards us.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv6, 8And seeming most miserable of all creatures, which was…
And seeming most miserable of all creatures, which was meant of Christ. And herein appeareth the unspeakable love of God toward man, that he would thus abase his Son for our sakes.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv6–8Psa 22:6 But I [am] a worm, and no…
Psa 22:6 But I [am] a worm, and no man; a reproach of men, and despised of the people.
Ver. 6. But I am a worm, and no man] David, saith a learned man, in the Arabic tongue signifieth a worm; to which he may here seem to allude. I am a worm, saith he; I am dust and ashes, saith Abraham; less than the least of thy lovingkindnesses, saith Jacob; Nos autem quid sumus? saith Moses. Thus the saints express themselves in a low language, as so many broken men. Contrarily the wicked speak big words, bubbles of words, as Peter hath it, ampullantur; as Pharaoh, who said, "Who is the Lord?" Nebuchadnezzar, "Who is that God that can deliver you?" Dan 3:15; "Who is Lord over us?" &c., Psa 12:4. Our Lord Christ, of whom the greatest part of this psalm must be understood, emptied and humbled himself to the utmost, Php 2:7-8, that we might be exalted; this Sun of righteousness went ten degrees back in the dial of his Father, that he might come unto us with health in his wings, &c.
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A reproach of men] Reiectamentum hominis, et nullificamen populi, as Tertullian phraseth it. So was Christ, Isa 53:1-12; so were his apostles, 1Co 4:13; we are made the sweepings of the world, the offscourings of all things, the very dung cart into which every man casteth his filth to be carried through the dung port. Why, then, should we think much to be slighted?
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv6–8Our fathers were honoured by thee and by others,…
Our fathers were honoured by thee and by others, because of thy appearance for their defence and deliverance; but I am treated like a worm, i.e. neglected and despised, both by thee, who dost not afford me help, and by the men of my age and nation, as it follows. For the phrase, see Job 25:6; Isa 41:14.
Despised of the people; not only of the great men, but also of the common people; which doth not so truly agree to David (who, though he was hated and persecuted by Saul and his courtiers, was honoured and beloved by the body of the people) as to Christ: compare Isa 53:2,3.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv6–8But I am a worm, and no man,.... Christ…
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;
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv6–7A worm - Neglected and despised. People - Not…
A worm - Neglected and despised. People - Not only of the great men, but also of the common people. Which doth not so truly agree to David as to Christ.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv6–7Verse 6. But I am a worm, and no…
Verse 6. But I am a worm, and no man] I can see no sense in which our Lord could use these terms. David might well use them to express his vileness and worthlessness. The old Psalter gives this a remarkable turn: I am a worme, that es, I am borne of the mayden with outen manseede; and nout man anely, bot god als so: and nevir the latter, I am reprove of men. In spitting, buffetyng, and punging with the thornes and outkasting of folk; for thai chesed Barraban the thefe, and nought me.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv6–7Psa 22:6. But I am a worm, and no…
Psa 22:6. But I am a worm, and no man — Neglected and despised, as a mean reptile; a reproach of men, and despised of the people — Not only of the great men, but also of the common people. This does not so truly agree to David (who, though he was hated and persecuted by Saul and his courtiers, was honoured and beloved by the body of the people) as to Christ: see Isa 53:2-3. “Christ may be said to have been a worm. with respect to the mean and poor condition in which he lived; but especially to that kind of death which he suffered; for he was stripped of his clothes, and fixed upon the cross, naked as a worm of the earth.” — Dodd. See Php 2:7; Mat 27:39-43.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv6–8But I am a worm, and no man -…
But I am a worm, and no man - In contrast with the fathers who trusted in thee. They prayed, and were heard; they confided in God, and were treated as men. I am left and forsaken, as if I were not worth regarding; as if I were a grovelling worm beneath the notice of the great God. In other words, I am treated as if I were the most insignificant, the most despicable, of all objects - alike unworthy the attention of God or man. By the one my prayers are unheard; by the other I am cast out and despised. Compare Job 25:6. As applicable to the Redeemer, this means that he was forsaken alike by God and men, as if he had no claims to the treatment due to a “man.”
A reproach of men - Reproached by men. Compare Isa 53:3, and the notes at that verse.
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Despised of the people - That is, of the people who witnessed his sufferings. It is not necessary to say how completely this had a fulfillment in the sufferings of the Saviour.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv6–8He who was despised and rejected of His own…
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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv6–86. But I am a worm, and no man—The…
6. But I am a worm, and no man—The contrast is with the “fathers.” They trusted and were helped, “but I, ah! a worm and not a man.” Nothing can exceed these verses in plaintive tenderness, in humility, and in childlike clinging to God. The word תולעת, (tholaath,) rendered “worm,” is here used proverbially for lowness, vileness, insignificance; and it is literally the name of the scarlet worm, (coccus ilicis,) an insignificant insect which fed on plants, chiefly the holm oak. It was extensively used for scarlet dye.
A reproach of men… despised—Comp. Isa_53:3; Mat_27:21-31
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv6–86. a worm] Trampled under foot, despised, defenceless. Almost…
6. a worm] Trampled under foot, despised, defenceless. Almost every word of this verse finds a parallel in the second part of Isaiah. Jehovah’s servant Israel is there called a worm (Isa_41:14); and the ideal representative of Israel is one whom men despise (Isa_49:7, Isa_53:3); from whom they shrink with horror as scarcely human (Isa_52:14, Isa_53:2-3). Comp. too Psa_51:7.
the people] Or, people, generally; those with whom he is brought in contact.
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6, 7. The contrast of his own lot.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv6–8(6) Worm.—An indication of extreme degradation and helplessness. (Comp.…
(6) Worm.—An indication of extreme degradation and helplessness. (Comp. Isa_41:14.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv6–8But I am a worm, and no man. (comp.…
But I am a worm, and no man. (comp. Job_25:6 Isa_41:14) The worm is a symbol of extreme weakness and helplessness it is naturally despised, derided, trodden upon. A reproach of men, and despised of the people. (Comp. Isa_49:7 Isa_53:3; and for the fulfilment, see Mat_27:39) How deeply Christ was "despised of the people" appeared most evidently when they expressed their desire that, instead of him, a murderer should be granted to them. (Act_3:14)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon1885 · Public DomainOn vv6–8Ver. 6. But I am a worm, and no…
Ver. 6. But I am a worm, and no man. This verse is a miracle in language. How could the Lord of glory be brought to such abasement as to be not only lower than the angels, but even lower than men. What a contrast between "I AM" and "I am a worm"! yet such a double nature was found in the person of our Lord Jesus when bleeding upon the tree. He felt himself to be comparable to a helpless, powerless, down trodden worm, passive while crushed, and unnoticed and despised by those who trod upon him. He selects the weakest of creatures, which is all flesh; and becomes, when trodden upon, writhing, quivering flesh, utterly devoid of any might except strength to suffer. This was a true likeness of himself when his body and soul had become a mass of miserythe very essence of agonyin the dying pangs of crucifixion. Man by nature is but a worm; but our Lord puts himself even beneath man, on account of the scorn that was heaped upon him and the weakness which he felt, and therefore he adds, "and no man." The privileges and blessings which belonged to the fathers he could not obtain while deserted by God, and common acts of humanity were not allowed him, for he was rejected of men; he was outlawed from the society of earth, and shut out from the smile of heaven. How utterly did the Saviour empty himself of all glory, and become of no reputation for our sakes!
A reproach of men their common butt and jest; a byword and a proverb unto them: the sport of the rabble, and the scorn of the rulers. Oh the caustic power of reproach, to those who endure it with patience, yet smart under it most painfully!
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And despised of the people. The vox populi was against him. The very people who would once have crowned him then contemned him, and they who were benefited by his cures sneered at him in his woes. Sin is worthy of all reproach and contempt, and for this reason Jesus, the Sin bearer, was given up to be thus unworthily and shamefully entreated.
Ver. 6. But I am a worm, and no man. A fisherman, when he casts his angle into the river, doth not throw the hook in bare, naked and uncovered, for then he knows the fish will never bite, and therefore he hides the hook within a worm, or some other bait, and so, the fish, biting at the worm, is caught by the hook. Thus Christ, speaking of himself, saith, "Ego vermis et non homo." He, coming to perform the great work of our redemption, did cover and hide his Godhead within the worm of his human nature. The grand water serpent, Leviathan, the devil, thinking to swallow the worm of his humanity, was caught upon the hook of his divinity. This hook stuck in his jaws, and tore him very sore. By thinking to destroy Christ, he destroyed his own kingdom, and lost his own power for ever. Lancelot Andrewes.
Ver. 6. I am a worm. Christ calls himself "a worm"... on account of the opinion that men of the world had of him... the Jews esteemed Christ as a worm, and treated him as such; he was loathsome to them and hated by them; every one trampled upon him, and trod him under foot as men do worms... 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 there was a weakness in his human nature, and he was crucified through it, 2Co 13:4: and it has been observed by some, that the word (telwt) there used signifies the scarlet worm, or the worm that is in the grain or berry with which scarlet is dyed: and like this scarlet worm did our Lord look, when by way of mockery he 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 snow. John Gill.
Ver. 6. I am a worm. An humble soul is emptied of all swelling thoughts of himself. Bernard calls humility a self annihilation. Job 22:29. "Thou wilt save the humble; "in the Hebrew it is, "Him that is of low eyes." An humble man has lower thoughts of himself than others can have of him; David, though a king, yet looked upon himself as "a worm:" "I am a worm, and no man." Bradford, a martyr, yet subscribes himself "a sinner." Job 10:15. "If I be righteous, yet will I not lift up my head:" like the violet a sweet flower, but hangs down the head. Thomas Watson.
Ver. 6. A worm. So trodden under foot, trampled on, maltreated, buffeted and spit upon, mocked and tormented, as to seem more like a worm than a man. Behold what great contempt hath the Lord of Majesty endured, that his confusion may be our glory; his punishment our heavenly bliss! Without ceasing impress this spectacle, O Christian, on thy soul! Dionysius, quoted by Isaac Williams.
Ver. 6. I am a worm. Among the Hindus, when a man complains and abhors himself, he asks; "What am I! a worm! a worm!" "Ah, the proud man!" he regarded me as a worm, well should I like to say to him, "We are all worms." "Worm, crawl out of my presence." Joseph Roberts.
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:7*
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:8*
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:9*
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:10*
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:11*
The crucified Son of David continues to pour out his complaint and prayer. We need much grace that while reading we may have fellowship with his sufferings. May the blessed Spirit conduct us into a most clear and affecting sight of our Redeemer's woes.
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:13*
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:14*
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:15*
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:16*
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:17*
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:18*
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:19*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn v8He trusted on the Lord that He would deliver…
Psa_22:8
He trusted on the Lord that He would deliver him.
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Faith among mockers
David experienced cruel mockings. The flesh may not be cut, but the heart may be torn. But text tells of the Lord Jesus. David knew reproach but in small measure compared with Him. It is the common heritage of the godly. But--
I. Their trust in God is known. Hence we learn--
1. Our trust in God should be apparent, manifest, public. That in Christ which revealed it was His wonderful calmness. We ought distinctly to avow our trust, life man has a right to be a secret believer.
2. Our general conduct should reveal our faith. If I trust the Lord about my soul I must trust Him about my body, wife, children, and all my affairs.
3. This trust should come out most distinctly in times of trouble. For then it is our adversaries are most likely to notice it. In bereavements, business troubles. Let the possession of godliness tell its own tale, the spikenard its own fragrance.
II. The world does not understand this trust. Our Lords enemies restricted His trust to the point of His being delivered. But--
1. Our faith is not confined to merely receiving from God. We must not live and wait upon God merely with a cupboard love.
2. Nor to what men call deliverance. Our Lord trusted still, though the cup did not pass from Him. The blind world cannot understand this. They say, like their father, Doth Job serve God for nought? And--
3. Our faith is not tied to time. Christs enemies thought that if the Lord did not deliver Him then, His trust would be proved a folly. But it is not so. We may not be delivered from our distresses tonight, nor tomorrow, nor next month; it may be for years. We do not tie God down to conditions, but we trust Him all the same.
4. Nor will it judge at all by present circumstances. How wrongly the world judged of Christ when it judged of Him by His sorrows.
III. This true faith will, in all probability, be mocked at some time or other.
1. Some men scoff at faith itself. It is an honour to have ones name written up on such an Arch of Triumph as that of Heb_11:1-40. But many think it no honour at all. They hold faith to be a folly of weak minds.
2. Others, at the very idea of Divine interposition. Look, they say, he fancies that God will deliver him; as if the Creator had not something else to do besides looking after him, poor miserable that he is! They believe in laws, they say, irreversible, immutable laws, that grind in like the great cogs of a machine which, when once they are set in motion, tear everything to pieces that comes in their way.
3. And some mock at all kinds of faith in the Divine love. How the world rages against electing love! The heathen could not make out a certain brave saint because he called himself Theophorus, or God bearer; but he stuck to it that he was so, though they hated him all the more.
4. Some find amusement in the trials involved in the life of faith. Their cry, Let Him deliver him, implies that their victim was in serious difficulty, but that was only sport to them. Such mocking is a part of the covenanted heritage.
IV. The time shall come when our trust shall be abundantly justified.
1. It is no small thing to have the ungodly bearing witness. He trusted in God. It helps one to believe that he is really Gods child.
2. Another justification will come when God shall deliver His people. That day will come. Dives sees Lazarus in Abrahams bosom: what a sight for him. At the last great day ungodly men will witness for the saints. They will have to own, They did trust, for we mocked them for it. But whether men mock or praise, we trust in God. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn v7All they that see me
All they that see me
Psalms 22. is a graphic picture of death by crucifixion. The bones (of the hands, arms, shoulders, and pelvis) out of joint (Psa 22:14) the profuse perspiration caused by intense suffering (Psa 22:14); the action of the heart affected (v .14); strength exhausted, and extreme thirst (Psa 22:15); the hands and feet pierced (Psa 22:16) partial nudity with hurt to modesty (Psa 22:17), are all incidental to that mode of death. The accompanying circumstances are precisely those fulfilled in the crucifixion of Christ. Psa 22:14-17. The desolate cry of; Psa 22:1; Mat 27:46, the periods of light and darkness of; Psa 22:2; Mat 27:45 the contumely of; Psa 22:6-8; Psa 22:12; Psa 22:13; Psa 22:18; Mat 27:29-43 the casting lots of verse Psa 22:18 (Mat 27:35), all were literally fulfilled. When it is remembered that crucifixion was a Roman, not Jewish form of execution, the proof of inspiration is irresistible.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v6I am a worm and not a man
I am a worm and not a man
The writer speaks of himself as if he were a worm. This emphasizes that he feels worthless or that the people treat him as if he were worthless. AT: "But it is like I am a worm and not a man" (See: Metaphor)
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disgrace to humanity and despised by the people
Both of these phrase mean basically the same thing. The phrase "despised by the people" can be stated in active form. AT: "everyone thinks I am worthless and the people hate me" (See: Parallelism and Active or Passive)
taunt me; they mock me; they shake their heads at me
These three phrases share similar meanings and emphasize how much people disrespect him. (See: Parallelism)
they shake their heads at me
This describes an action used to mock someone. (See: Symbolic Action)
He trusts in Yahweh ... delights in him
The people are saying this to mock the writer. They do not really believe Yahweh will rescue him. (See: Irony)
Let him rescue him
"Let Yahweh rescue him"
for he delights in him
Possible meanings are 1) "for Yahweh delights in him" or 2) "for he delights in Yahweh"
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv6–8 6. But I am a worm, and not a…
6. But I am a worm, and not a man. David does not murmur against God as if God had dealt hardly with him; but in bewailing his condition, he says, in order the more effectually to induce God to show him mercy, that he is not accounted so much as a man. This, it is true, seems at first sight to have a tendency to discourage the mind, or rather to destroy faith; but it will appear more clearly from the sequel, that so far from this being the case, David declares how miserable his condition is, that by this means he may encourage himself in the hope of obtaining relief. He therefore argues that it could not be but that God would at length stretch forth his hand to save him; to save him, I say, who was so severely afflicted, and on the brink of despair. If God has had compassion on all who have ever been afflicted, although afflicted only in a moderate degree, how could he forsake his servant when plunged in the lowest abyss of all calamities? Whenever, therefore, we are overwhelmed under a great weight of afflictions, we ought rather to take from this an argument to encourage us to hope for deliverance, than suffer ourselves to fall into despair. If God so severely exercised his most eminent servant David, and abased him so far that he had not a place even among the most despised of men, let us not take it ill, if, after his example, we are brought low. We ought, however, principally to call to our remembrance the Son of God, in whose person we know this also was fulfilled, as Isaiah had predicted,
“He is despised and rejected of men; a man of sorrows, and acquainted with grief and we hid as it were our faces from him; he was despised, and we esteemed him not.” (Isaiah 53:3)
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By these words of the prophet we are furnished with a sufficient refutation of the frivolous subtlety of those who have philosophised upon the word worm, as if David here pointed out some singular mystery in the generation of Christ; whereas his meaning simply is, that he had been abased beneath all men, and, as it were, cut off from the number of living beings. The fact that the Son of God suffered himself to be reduced to such ignominy, yea, descended even to hell, is so far from obscuring, in any respect, his celestial glory, that it is rather a bright mirror from which is reflected his unparalleled grace towards us.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv6, 8 And seeming most miserable of all creatures, which was…
And seeming most miserable of all creatures, which was meant of Christ. And herein appeareth the unspeakable love of God toward man, that he would thus abase his Son for our sakes.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–8 Psa 22:6 But I [am] a worm, and no…
Psa 22:6 But I [am] a worm, and no man; a reproach of men, and despised of the people.
Ver. 6. But I am a worm, and no man] David, saith a learned man, in the Arabic tongue signifieth a worm; to which he may here seem to allude. I am a worm, saith he; I am dust and ashes, saith Abraham; less than the least of thy lovingkindnesses, saith Jacob; Nos autem quid sumus? saith Moses. Thus the saints express themselves in a low language, as so many broken men. Contrarily the wicked speak big words, bubbles of words, as Peter hath it, ampullantur; as Pharaoh, who said, "Who is the Lord?" Nebuchadnezzar, "Who is that God that can deliver you?" Dan 3:15; "Who is Lord over us?" &c., Psa 12:4. Our Lord Christ, of whom the greatest part of this psalm must be understood, emptied and humbled himself to the utmost, Php 2:7-8, that we might be exalted; this Sun of righteousness went ten degrees back in the dial of his Father, that he might come unto us with health in his wings, &c.
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A reproach of men] Reiectamentum hominis, et nullificamen populi, as Tertullian phraseth it. So was Christ, Isa 53:1-12; so were his apostles, 1Co 4:13; we are made the sweepings of the world, the offscourings of all things, the very dung cart into which every man casteth his filth to be carried through the dung port. Why, then, should we think much to be slighted?
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv6–8 Our fathers were honoured by thee and by others,…
Our fathers were honoured by thee and by others, because of thy appearance for their defence and deliverance; but I am treated like a worm, i.e. neglected and despised, both by thee, who dost not afford me help, and by the men of my age and nation, as it follows. For the phrase, see Job 25:6; Isa 41:14.
Despised of the people; not only of the great men, but also of the common people; which doth not so truly agree to David (who, though he was hated and persecuted by Saul and his courtiers, was honoured and beloved by the body of the people) as to Christ: compare Isa 53:2,3.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv6–8 But I am a worm, and no man,.... Christ…
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;
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6–7 A worm - Neglected and despised. People - Not…
A worm - Neglected and despised. People - Not only of the great men, but also of the common people. Which doth not so truly agree to David as to Christ.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6–7 Verse 6. But I am a worm, and no…
Verse 6. But I am a worm, and no man] I can see no sense in which our Lord could use these terms. David might well use them to express his vileness and worthlessness. The old Psalter gives this a remarkable turn: I am a worme, that es, I am borne of the mayden with outen manseede; and nout man anely, bot god als so: and nevir the latter, I am reprove of men. In spitting, buffetyng, and punging with the thornes and outkasting of folk; for thai chesed Barraban the thefe, and nought me.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv6–7 Psa 22:6. But I am a worm, and no…
Psa 22:6. But I am a worm, and no man — Neglected and despised, as a mean reptile; a reproach of men, and despised of the people — Not only of the great men, but also of the common people. This does not so truly agree to David (who, though he was hated and persecuted by Saul and his courtiers, was honoured and beloved by the body of the people) as to Christ: see Isa 53:2-3. “Christ may be said to have been a worm. with respect to the mean and poor condition in which he lived; but especially to that kind of death which he suffered; for he was stripped of his clothes, and fixed upon the cross, naked as a worm of the earth.” — Dodd. See Php 2:7; Mat 27:39-43.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv6–8 But I am a worm, and no man -…
But I am a worm, and no man - In contrast with the fathers who trusted in thee. They prayed, and were heard; they confided in God, and were treated as men. I am left and forsaken, as if I were not worth regarding; as if I were a grovelling worm beneath the notice of the great God. In other words, I am treated as if I were the most insignificant, the most despicable, of all objects - alike unworthy the attention of God or man. By the one my prayers are unheard; by the other I am cast out and despised. Compare Job 25:6. As applicable to the Redeemer, this means that he was forsaken alike by God and men, as if he had no claims to the treatment due to a “man.”
A reproach of men - Reproached by men. Compare Isa 53:3, and the notes at that verse.
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Despised of the people - That is, of the people who witnessed his sufferings. It is not necessary to say how completely this had a fulfillment in the sufferings of the Saviour.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv6–8 He who was despised and rejected of His own…
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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv6–8 6. But I am a worm, and no man—The…
6. But I am a worm, and no man—The contrast is with the “fathers.” They trusted and were helped, “but I, ah! a worm and not a man.” Nothing can exceed these verses in plaintive tenderness, in humility, and in childlike clinging to God. The word תולעת, (tholaath,) rendered “worm,” is here used proverbially for lowness, vileness, insignificance; and it is literally the name of the scarlet worm, (coccus ilicis,) an insignificant insect which fed on plants, chiefly the holm oak. It was extensively used for scarlet dye.
A reproach of men… despised—Comp. Isa_53:3; Mat_27:21-31
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv6–8 6. a worm] Trampled under foot, despised, defenceless. Almost…
6. a worm] Trampled under foot, despised, defenceless. Almost every word of this verse finds a parallel in the second part of Isaiah. Jehovah’s servant Israel is there called a worm (Isa_41:14); and the ideal representative of Israel is one whom men despise (Isa_49:7, Isa_53:3); from whom they shrink with horror as scarcely human (Isa_52:14, Isa_53:2-3). Comp. too Psa_51:7.
the people] Or, people, generally; those with whom he is brought in contact.
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6, 7. The contrast of his own lot.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv6–8 (6) Worm.—An indication of extreme degradation and helplessness. (Comp.…
(6) Worm.—An indication of extreme degradation and helplessness. (Comp. Isa_41:14.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6–8 But I am a worm, and no man. (comp.…
But I am a worm, and no man. (comp. Job_25:6 Isa_41:14) The worm is a symbol of extreme weakness and helplessness it is naturally despised, derided, trodden upon. A reproach of men, and despised of the people. (Comp. Isa_49:7 Isa_53:3; and for the fulfilment, see Mat_27:39) How deeply Christ was "despised of the people" appeared most evidently when they expressed their desire that, instead of him, a murderer should be granted to them. (Act_3:14)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv6–8 Ver. 6. But I am a worm, and no…
Ver. 6. But I am a worm, and no man. This verse is a miracle in language. How could the Lord of glory be brought to such abasement as to be not only lower than the angels, but even lower than men. What a contrast between "I AM" and "I am a worm"! yet such a double nature was found in the person of our Lord Jesus when bleeding upon the tree. He felt himself to be comparable to a helpless, powerless, down trodden worm, passive while crushed, and unnoticed and despised by those who trod upon him. He selects the weakest of creatures, which is all flesh; and becomes, when trodden upon, writhing, quivering flesh, utterly devoid of any might except strength to suffer. This was a true likeness of himself when his body and soul had become a mass of miserythe very essence of agonyin the dying pangs of crucifixion. Man by nature is but a worm; but our Lord puts himself even beneath man, on account of the scorn that was heaped upon him and the weakness which he felt, and therefore he adds, "and no man." The privileges and blessings which belonged to the fathers he could not obtain while deserted by God, and common acts of humanity were not allowed him, for he was rejected of men; he was outlawed from the society of earth, and shut out from the smile of heaven. How utterly did the Saviour empty himself of all glory, and become of no reputation for our sakes!
A reproach of men their common butt and jest; a byword and a proverb unto them: the sport of the rabble, and the scorn of the rulers. Oh the caustic power of reproach, to those who endure it with patience, yet smart under it most painfully!
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And despised of the people. The vox populi was against him. The very people who would once have crowned him then contemned him, and they who were benefited by his cures sneered at him in his woes. Sin is worthy of all reproach and contempt, and for this reason Jesus, the Sin bearer, was given up to be thus unworthily and shamefully entreated.
Ver. 6. But I am a worm, and no man. A fisherman, when he casts his angle into the river, doth not throw the hook in bare, naked and uncovered, for then he knows the fish will never bite, and therefore he hides the hook within a worm, or some other bait, and so, the fish, biting at the worm, is caught by the hook. Thus Christ, speaking of himself, saith, "Ego vermis et non homo." He, coming to perform the great work of our redemption, did cover and hide his Godhead within the worm of his human nature. The grand water serpent, Leviathan, the devil, thinking to swallow the worm of his humanity, was caught upon the hook of his divinity. This hook stuck in his jaws, and tore him very sore. By thinking to destroy Christ, he destroyed his own kingdom, and lost his own power for ever. Lancelot Andrewes.
Ver. 6. I am a worm. Christ calls himself "a worm"... on account of the opinion that men of the world had of him... the Jews esteemed Christ as a worm, and treated him as such; he was loathsome to them and hated by them; every one trampled upon him, and trod him under foot as men do worms... 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 there was a weakness in his human nature, and he was crucified through it, 2Co 13:4: and it has been observed by some, that the word (telwt) there used signifies the scarlet worm, or the worm that is in the grain or berry with which scarlet is dyed: and like this scarlet worm did our Lord look, when by way of mockery he 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 snow. John Gill.
Ver. 6. I am a worm. An humble soul is emptied of all swelling thoughts of himself. Bernard calls humility a self annihilation. Job 22:29. "Thou wilt save the humble; "in the Hebrew it is, "Him that is of low eyes." An humble man has lower thoughts of himself than others can have of him; David, though a king, yet looked upon himself as "a worm:" "I am a worm, and no man." Bradford, a martyr, yet subscribes himself "a sinner." Job 10:15. "If I be righteous, yet will I not lift up my head:" like the violet a sweet flower, but hangs down the head. Thomas Watson.
Ver. 6. A worm. So trodden under foot, trampled on, maltreated, buffeted and spit upon, mocked and tormented, as to seem more like a worm than a man. Behold what great contempt hath the Lord of Majesty endured, that his confusion may be our glory; his punishment our heavenly bliss! Without ceasing impress this spectacle, O Christian, on thy soul! Dionysius, quoted by Isaac Williams.
Ver. 6. I am a worm. Among the Hindus, when a man complains and abhors himself, he asks; "What am I! a worm! a worm!" "Ah, the proud man!" he regarded me as a worm, well should I like to say to him, "We are all worms." "Worm, crawl out of my presence." Joseph Roberts.
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:7*
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:8*
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:9*
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:10*
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:11*
The crucified Son of David continues to pour out his complaint and prayer. We need much grace that while reading we may have fellowship with his sufferings. May the blessed Spirit conduct us into a most clear and affecting sight of our Redeemer's woes.
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:13*
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:14*
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:15*
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:16*
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:17*
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:18*
Ver. 6-18. Full of striking sentences upon our Lord's suffering.
Psalms 22:19*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On v8 He trusted on the Lord that He would deliver…
Psa_22:8
He trusted on the Lord that He would deliver him.
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Faith among mockers
David experienced cruel mockings. The flesh may not be cut, but the heart may be torn. But text tells of the Lord Jesus. David knew reproach but in small measure compared with Him. It is the common heritage of the godly. But--
I. Their trust in God is known. Hence we learn--
1. Our trust in God should be apparent, manifest, public. That in Christ which revealed it was His wonderful calmness. We ought distinctly to avow our trust, life man has a right to be a secret believer.
2. Our general conduct should reveal our faith. If I trust the Lord about my soul I must trust Him about my body, wife, children, and all my affairs.
3. This trust should come out most distinctly in times of trouble. For then it is our adversaries are most likely to notice it. In bereavements, business troubles. Let the possession of godliness tell its own tale, the spikenard its own fragrance.
II. The world does not understand this trust. Our Lords enemies restricted His trust to the point of His being delivered. But--
1. Our faith is not confined to merely receiving from God. We must not live and wait upon God merely with a cupboard love.
2. Nor to what men call deliverance. Our Lord trusted still, though the cup did not pass from Him. The blind world cannot understand this. They say, like their father, Doth Job serve God for nought? And--
3. Our faith is not tied to time. Christs enemies thought that if the Lord did not deliver Him then, His trust would be proved a folly. But it is not so. We may not be delivered from our distresses tonight, nor tomorrow, nor next month; it may be for years. We do not tie God down to conditions, but we trust Him all the same.
4. Nor will it judge at all by present circumstances. How wrongly the world judged of Christ when it judged of Him by His sorrows.
III. This true faith will, in all probability, be mocked at some time or other.
1. Some men scoff at faith itself. It is an honour to have ones name written up on such an Arch of Triumph as that of Heb_11:1-40. But many think it no honour at all. They hold faith to be a folly of weak minds.
2. Others, at the very idea of Divine interposition. Look, they say, he fancies that God will deliver him; as if the Creator had not something else to do besides looking after him, poor miserable that he is! They believe in laws, they say, irreversible, immutable laws, that grind in like the great cogs of a machine which, when once they are set in motion, tear everything to pieces that comes in their way.
3. And some mock at all kinds of faith in the Divine love. How the world rages against electing love! The heathen could not make out a certain brave saint because he called himself Theophorus, or God bearer; but he stuck to it that he was so, though they hated him all the more.
4. Some find amusement in the trials involved in the life of faith. Their cry, Let Him deliver him, implies that their victim was in serious difficulty, but that was only sport to them. Such mocking is a part of the covenanted heritage.
IV. The time shall come when our trust shall be abundantly justified.
1. It is no small thing to have the ungodly bearing witness. He trusted in God. It helps one to believe that he is really Gods child.
2. Another justification will come when God shall deliver His people. That day will come. Dives sees Lazarus in Abrahams bosom: what a sight for him. At the last great day ungodly men will witness for the saints. They will have to own, They did trust, for we mocked them for it. But whether men mock or praise, we trust in God. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v7 All they that see me
All they that see me
Psalms 22. is a graphic picture of death by crucifixion. The bones (of the hands, arms, shoulders, and pelvis) out of joint (Psa 22:14) the profuse perspiration caused by intense suffering (Psa 22:14); the action of the heart affected (v .14); strength exhausted, and extreme thirst (Psa 22:15); the hands and feet pierced (Psa 22:16) partial nudity with hurt to modesty (Psa 22:17), are all incidental to that mode of death. The accompanying circumstances are precisely those fulfilled in the crucifixion of Christ. Psa 22:14-17. The desolate cry of; Psa 22:1; Mat 27:46, the periods of light and darkness of; Psa 22:2; Mat 27:45 the contumely of; Psa 22:6-8; Psa 22:12; Psa 22:13; Psa 22:18; Mat 27:29-43 the casting lots of verse Psa 22:18 (Mat 27:35), all were literally fulfilled. When it is remembered that crucifixion was a Roman, not Jewish form of execution, the proof of inspiration is irresistible.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v6 I am a worm and not a man
I am a worm and not a man
The writer speaks of himself as if he were a worm. This emphasizes that he feels worthless or that the people treat him as if he were worthless. AT: "But it is like I am a worm and not a man" (See: Metaphor)
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disgrace to humanity and despised by the people
Both of these phrase mean basically the same thing. The phrase "despised by the people" can be stated in active form. AT: "everyone thinks I am worthless and the people hate me" (See: Parallelism and Active or Passive)
taunt me; they mock me; they shake their heads at me
These three phrases share similar meanings and emphasize how much people disrespect him. (See: Parallelism)
they shake their heads at me
This describes an action used to mock someone. (See: Symbolic Action)
He trusts in Yahweh ... delights in him
The people are saying this to mock the writer. They do not really believe Yahweh will rescue him. (See: Irony)
Let him rescue him
"Let Yahweh rescue him"
for he delights in him
Possible meanings are 1) "for Yahweh delights in him" or 2) "for he delights in Yahweh"
translationWords
disgrace
mock
trust
Yahweh
delight
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6–7 22:6-8 Both the Lord and people reject the psalmist.…
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.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.