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Selected Verse: Psalms 22:3 - King James

Verse	Translation	Text
Ps 22:3	King James	But thou art holy, O thou that inhabitest the praises of Israel.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Still he not only refrains from charging God foolishly, but evinces his confidence in God by appealing to Him. thou art holy--or possessed of all the attributes which encourage trust, and the right object of the praises of the Church: hence the sufferer need not despair.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Still he not only refrains from charging God foolishly, but evinces his confidence in God by appealing to Him.

thou art holy--or possessed of all the attributes which encourage trust, and the right object of the praises of the Church: hence the sufferer need not despair.

Notes on the Bible, by Albert Barnes, [1834]
But thou art holy - Thou art righteous and blameless. This indicates that the sufferer had still unwavering confidence in God. Though his prayer seemed not to be heard, and though he was not delivered, he was not disposed to blame God. He believed that God was righteous, though he received no answer; he doubted not that there was some sufficient reason why he was not answered. This is applicable, not only to the Redeemer, in whom it was most fully illustrated, but also to the people of God everywhere. It expresses a state of mind such as all true believers in God have - confidence in him, whatever may be their trials; confidence in him, though the answer to their prayers may be long delayed; confidence in him, though their prayers should seem to be unanswered. Compare the notes at Job 13:15. O thou that inhabitest the praises of Israel - That dwellest where praise is celebrated; that seemest to dwell in the midst of praises. The language here refers to the praises offered in the tabernacle or temple. God was supposed to dwell there, and he was surrounded by those who praised him. The sufferer looks upon him as worshipped by the multitude of his people; and the feeling of his heart is, that though he was himself a sufferer - a great and apparently unpitied sufferer - though he, by his afflictions, was not permitted to unite in those lofty praises, yet he could own that God was worthy of all those songs, and that it was proper that they should be addressed to him.

Notes on the Bible, by Albert Barnes, [1834]

But thou art holy - Thou art righteous and blameless. This indicates that the sufferer had still unwavering confidence in God. Though his prayer seemed not to be heard, and though he was not delivered, he was not disposed to blame God. He believed that God was righteous, though he received no answer; he doubted not that there was some sufficient reason why he was not answered. This is applicable, not only to the Redeemer, in whom it was most fully illustrated, but also to the people of God everywhere. It expresses a state of mind such as all true believers in God have - confidence in him, whatever may be their trials; confidence in him, though the answer to their prayers may be long delayed; confidence in him, though their prayers should seem to be unanswered. Compare the notes at Job 13:15.

O thou that inhabitest the praises of Israel - That dwellest where praise is celebrated; that seemest to dwell in the midst of praises. The language here refers to the praises offered in the tabernacle or temple. God was supposed to dwell there, and he was surrounded by those who praised him. The sufferer looks upon him as worshipped by the multitude of his people; and the feeling of his heart is, that though he was himself a sufferer - a great and apparently unpitied sufferer - though he, by his afflictions, was not permitted to unite in those lofty praises, yet he could own that God was worthy of all those songs, and that it was proper that they should be addressed to him.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(Heb.: 22:4-6) The sufferer reminds Jahve of the contradiction between the long season of helplessness and His readiness to help so frequently and so promptly attested. ואתּה opens an adverbial clause of the counterargument: although Thou art...Jahve is קדושׁ, absolutely pure, lit., separated (root קד, Arab. qd, to cut, part, just as ṭahur, the synonym of ḳadusa, as the intransitive of ṭahara = ab‛ada, to remove to a distance, and בּר pure, clean, radically distinct from p-rus, goes back to בּרר to sever), viz., from that which is worldly and common, in one word: holy. Jahve is holy, and has shown Himself such as the תּהלּות of Israel solemnly affirm, upon which or among which He sits enthroned. תהלות are the songs of praise offered to God on account of His attributes and deeds, which are worthy of praise (these are even called תהלות in Psa 78:4; Exo 15:11; Isa 63:7), and in fact presented in His sanctuary (Isa 64:10). The combination יושׁב תּהלּות (with the accusative of the verbs of dwelling and tarrying) is like יושׁב כּרבים, Psa 99:1; Psa 80:2. The songs of praise, which resounded in Israel as the memorials of His deeds of deliverance, are like the wings of the cherubim, upon which His presence hovered in Israel. In Psa 22:5, the praying one brings to remembrance this graciously glorious self-attestation of God, who as the Holy One always, from the earliest times, acknowledged those who fear Him in opposition to their persecutors and justified their confidence in Himself. In Psa 22:5 trust and rescue are put in the connection of cause and effect; in Psa 22:6 in reciprocal relation. פּלּט and מלּט are only distinguished by the harder and softer sibilants, cf. Psa 17:13 with Psa 116:4. It need not seem strange that such thoughts were at work in the soul of the Crucified One, since His divine-human consciousness was, on its human side, thoroughly Israelitish; and the God of Israel is also the God of salvation; redemption is that which He himself determined, why, then, should He not speedily deliver the Redeemer?

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

(Heb.: 22:4-6) The sufferer reminds Jahve of the contradiction between the long season of helplessness and His readiness to help so frequently and so promptly attested. ואתּה opens an adverbial clause of the counterargument: although Thou art...Jahve is קדושׁ, absolutely pure, lit., separated (root קד, Arab. qd, to cut, part, just as ṭahur, the synonym of ḳadusa, as the intransitive of ṭahara = ab‛ada, to remove to a distance, and בּר pure, clean, radically distinct from p-rus, goes back to בּרר to sever), viz., from that which is worldly and common, in one word: holy. Jahve is holy, and has shown Himself such as the תּהלּות of Israel solemnly affirm, upon which or among which He sits enthroned. תהלות are the songs of praise offered to God on account of His attributes and deeds, which are worthy of praise (these are even called תהלות in Psa 78:4; Exo 15:11; Isa 63:7), and in fact presented in His sanctuary (Isa 64:10). The combination יושׁב תּהלּות (with the accusative of the verbs of dwelling and tarrying) is like יושׁב כּרבים, Psa 99:1; Psa 80:2. The songs of praise, which resounded in Israel as the memorials of His deeds of deliverance, are like the wings of the cherubim, upon which His presence hovered in Israel. In Psa 22:5, the praying one brings to remembrance this graciously glorious self-attestation of God, who as the Holy One always, from the earliest times, acknowledged those who fear Him in opposition to their persecutors and justified their confidence in Himself. In Psa 22:5 trust and rescue are put in the connection of cause and effect; in Psa 22:6 in reciprocal relation. פּלּט and מלּט are only distinguished by the harder and softer sibilants, cf. Psa 17:13 with Psa 116:4. It need not seem strange that such thoughts were at work in the soul of the Crucified One, since His divine-human consciousness was, on its human side, thoroughly Israelitish; and the God of Israel is also the God of salvation; redemption is that which He himself determined, why, then, should He not speedily deliver the Redeemer?

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
But thou art - Just and true in all thy ways, this he adds to strengthen his faith, and to enforce his prayers, and prevail with God for the honour of his holy name, to hear and help him. Inhabitest - Whom thy people are perpetually praising.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

But thou art - Just and true in all thy ways, this he adds to strengthen his faith, and to enforce his prayers, and prevail with God for the honour of his holy name, to hear and help him. Inhabitest - Whom thy people are perpetually praising.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
But thou art holy - Though I be not heard, even while I cry earnestly, yet I cannot impute any fault or unkindness to my Maker; for thou art holy. and canst do nothing but what is right. This is the language of profound resignation, in trials the most difficult to be borne. Inhabitest the praises of Israel - Thou dwellest in the sanctuary where the praises, thanksgivings, and sacrifices of thy people are continually offered.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

But thou art holy - Though I be not heard, even while I cry earnestly, yet I cannot impute any fault or unkindness to my Maker; for thou art holy. and canst do nothing but what is right. This is the language of profound resignation, in trials the most difficult to be borne.

Inhabitest the praises of Israel - Thou dwellest in the sanctuary where the praises, thanksgivings, and sacrifices of thy people are continually offered.

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