Psalm 22 Devotional:

12 Many bulls have compassed me: strong bulls of Bashan have beset me round.

13 They gaped upon me with their mouths, as a ravening and a roaring lion.

14 I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.

15 My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.

16 For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.

17 I may tell all my bones: they look and stare upon me.

18 They part my garments among them, and cast lots upon my vesture.

19 But be not thou far from me, O Lord: O my strength, haste thee to help me.

20 Deliver my soul from the sword; my desolate soul from the power of the dog.

Previously we saw in the Psalm the manner of Christ’s own sufferings foreshadowed by David’s afflictions, and the holy manner in which David cries out to God, attributing to Him all the glory in the salvation of His people. And although he begins with a cry of grief and agony, yet this is never the end of the Christian’s plea, for the believer has a sure and certain ground of confidence in the virtue of the Lord Jesus Christ, and this gives him hope even amidst sore grief and apparently insurmountable affliction. We saw also the kindness of God who watches over us as a loving and gracious Father and even when we were newborn and without strength sustained us, so that while we had no knowledge of God or of the world, and as creatures were not concious of our actions, yet He himself showed Himself good towards us and caused us to rely on our mother’s milk for sustenance, until we came of age to discern between meats. And this is a common analogy in scripture, showing forth the attitude of the true believer, even in his nativity. As Peter says in his epistle, “As newborn babes, desire the sincere milk of the word, that ye may grow thereby: If so be ye have tasted that the Lord is gracious.” wherein we see the necessity of deriving strength and grace from the ordinances, even the word of God, so that just as a newborn babe that knoweth nothing of itself, yet knoweth this, that life is found in its mother’s milk, and so cleaving to the breast, findeth life. So the new believer, although small in knowledge, weak in faith, unable to discern with certainty which path to take, yet knoweth that life is found in the word, and so clinging to the ordinances, findeth the water of life springing up to eternal life. So Peter likens the Christian to a newborn babe, who may know very little, yet knoweth this, that as grace cometh of God, and God speaketh in His word, so grace is found therein and so they find life there, and will not be parted from it. We also ought to note the change again in tune which the Psalmist employs, for as he uses arguments from past experiences, and the want of help besides the Lord, trusting not in his own wisdom or means, here he argues from the strength and cruelty of his enemies, and calls them mad beasts in order to show forth the uprightness of his cause against them. And this is not uncommon in scripture, either to refer to men as beasts because of their impudent nature as sinners or to call for deliverance to God because of them. In fact, the Psalmist calls himself a beast for his doubt concerning God’s providence over him, showing that if we have not faith in God and know assuredly that God will reward the righteous and punish the wicked, though it seem contrary in this life, we are yet as dumb and stupid animals, as in Psalm 73:22, “So foolish was I, and ignorant: I was as a beast before thee.” We see also another prophet calling all men like animals because according to their estates and riches and wealth and status, they all are laid in the grave and die as animals die. “I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts. For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity. All go unto one place; all are of the dust, and all turn to dust again.” Ecc. 3:18. And so we see it is common in scripture to refer to men as animals for their lack of understanding, and their frailty in this life. And so David by contrasting his behavior with his enemies, calls for God to deliver him from them, for he acts with piety and virtue like a man, rendering good for evil, but they like animals seek to devour him to satisfy their base and sinful lusts. The word virtue is very weighty, as it comes from the Latin “virtus” which has for it’s root “vir” meaning man. In Ancient Roman culture, it signified moral excellence, as pertaining to what a man should be, that is: wise, prudent, and temperate. And so to be virtuous as it were was to be a man, or to be a proper man, or in olde British culture a “gentleman”. As Cicero a Roman philosopher and orator writes, “Virtue consists in a settled and uniform affection of mind, making those persons praiseworthy who are possessed of her, she herself also, independent of anything else, without regard to any advantage, must be praiseworthy; for from her proceed good inclinations, opinions, actions, and the whole of right reason; though virtue may be defined in a few words to be right reason itself. The opposite to this is viciousness (for so I choose to translate what the Greeks call κακία, rather than by perverseness; for perverseness is the name of a particular vice; but viciousness includes all), from whence arise those perturbations which, as I just now said, are turbid and violent motions of the mind, repugnant to reason, and enemies in a high degree to the peace of the mind and a tranquil life, for they introduce piercing and anxious cares, and afflict and debilitate the mind through fear; they violently inflame our hearts with exaggerated appetite, which is in reality an impotence of mind, utterly irreconcilable with temperance and moderation, which we sometimes call desire, and sometimes lust, and which, should it even attain the object of its wishes, immediately becomes so elated that it loses all its resolution, and knows not what to pursue; so that he was in the right who said “that exaggerated pleasure was the very greatest of errors.” Therefore we have the witness of the ancients also against them who live after their own lusts and not for the glory of God. And so may we call all men as dogs and vermin, not true men, because they seeking their own pleasure eschew wisdom, virtue and piety. So we recall Peter’s words again. “Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speaking, As newborn babes, desire the sincere milk of the word, that ye may grow thereby.” Meaning that true wisdom that makes us men is found in the word of God, which alone is the source of wisdom, and without which we are as beasts as it is written, “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.” and again, “Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.” and again, “Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths.” and again, “Thy word is a lamp unto my feet, and a light unto my path.” and again, “Sanctify them through thy truth: thy word is truth.” Therefore all those who abide not in the word of Christ are but blind fools, vagabonds, brute beasts and slaves to their own appetites.
So let this Psalm teach us to rely on God and not on men, to cleave to the ordinances, not as they are the words of the church, but of God, and trust Him who is living and mighty and powerful to operate within us and cause us to grow thereby, for all who trust not in God will wither away and die when the sun appears to try them, their strength shall fade away and they shall be laid in the grave with the rest of the mindless beasts.

Calvin,
|The Psalmist now complains of the cruelty and barbarous rage of his enemies; and he compares them first to bulls, secondly to lions, and thirdly to dogs. When the anger of bulls is kindled, we know how fierce and terrible they are. The lion, also, is a cruel beast, and dreadful to mankind. And the eager and fierce boldness with which dogs, when once they are irritated, rush upon a man to do him injury, is well known. In short, David’s enemies were so blood-thirsty and cruel, that they more resembled wild beasts than men.

1599 GNV Footnotes,
He meaneth, that his enemies were so fat, proud, and cruel, that they were rather beasts than men.

Dickson,
“From ver. 12. to 22. is the third conflict of Sense with Faith, upon the consideration of the multitude, power and cruelty of his enemies, compared with his owne infirmity, now emptied of all strength to resist them; and these are mixed one with another. The enemies terriblenesse is first set forth, then his emptinesse and weaknesse by turnes, to v. 19. unto all which faith opposeth it selfe, by prayer to God, to v. 22, He compareth (v. 12, 13.) his persecuters to Buls, many buls, strong, cruel, gaping, roaring, devouring Lions. Whence learn, 1. The persecuters of Christ and his people, are but beastly, sensual bodies, sold to this present world, and destitute of grace and humility; more like in their rage to savage beasts then to rationall men; commonly also they are men of riches, and worldly power, fed and fat Buls; and many in number, all of them ready for an ill turne, and so cruel, that nothing lesse wil satisfie them, then blood and slaughter, as they are here described. And no wonder that Christs servants shall finde it so in their case, seeing Christ himselfe and his servants before us have had experience of such enemies.”

Therefore let us as many as are true servants of Christ take up the cross and bear with such accusations of beastly men, for those without grace cannot but find fault with the holiness that opposes their wicked living. Let us remain bold in the faith to stand against them, and pure in heart and cause, that when we call out to God in true faith we may draw assistance by sincere supplication.

Opening Prayer.

Review.

What is teaching?
Matt. 13:52
1. Instruction of information.
2. Applying the principles.
3. Demonstration by practice.
4. Uniformity and cohesion.

The basis for teaching.
1. Doctrine. (everyone is teaching something, if nothing then apathy and therefore sin)
2. Sound doctrine. (1646)
Application. The Reformed church today is not confident in what they believe, therefore their sermons are not from their knowledge or memory, but useless and unhelpful stories and analogies.

To the True and Faithful Members of Christ’s Church. (John Foxe)
Lesson 3. The Identity of the Church.

But then such Accusers must beware they play not the dog, of whom Cicero in his Oration speaks, which being set in the capital to fray away thieves by night, left the thieves and fell to bark at true men walking in the day. Where true faults be, there to bay and bark is not amiss. But to carp where no cause is, to spy in other straws, and to leap over their own blocks: to swallow camels, and to strain gnats: to oppress truth with lies, and to set up lies for truth, to blaspheme the dear Martyrs of Christ and to canonize for Saints, whom Scripture would scarce allow for good Subjects, that is intolerable. Such barking curs, if they were well served, would be made a while to stoop. But with these brawling spirits I intend not at this time much to wrestle.
1. The offensive nature of Canonization.
i. The authority of God in regeneration. John 1.

2. The offensive Nature of Canonizing the Wicked.
Malachi 2:17-3

3. The practice continued.
i. By the Catholic church.
ii. By the neoCalvinists.

Wherefore to leave them a while, till further leisure serve me to attend upon them, thus much I thought in the meantime, by way of Protestation or petition, to write unto you both in general and particular the true members and faithful Congregation of Christ’s Church, wheresoever either congregated together, or dispersed through the whole Realm of England…

1. The true visible Church of Christ consists of those who profess the truth.

2. The invisible church consists of all those who possess the truth in their souls and love the Lord with all their heart.

3. Congregated or Scattered.

…that forasmuch as all the seeking of these Adversaries is to do what they can, by discrediting of this History with slanders and sinister surmises, how to withdraw the Readers from it: This therefore shall be in few words to premonish and desire of all and singular of you (all well-minded lovers and partakers of Christ’s Gospel) not to suffer yourselves to be deceived with the big brags, and hyperbolical speeches of those slandering tongues, whatsoever they have or shall hereafter exclaim against the same. But indifferently staying your judgment till truth be tried, you will first peruse, and then refuse measuring the untruths of this History, not by the scoring up of their hundreds and thousands of lies which they give out, but wisely weighing the purpose of their doings, according as you find, and so to judge of the matter.

1. The truth of all accusations should be carefully sought out.

2. Honest readers cannot but judge our works to be free of hypocrisy.

To read my books I allure neither one nor other. Every man as he sees cause to like as he list. If any shall think his labor too much in reading this history, his choice is free either to read this, or any other which he more mindeth. But if the fruit thereof shall recompense the Reader’s travail, then would I wish no man so light-eared, to be carried away for any sinister clamor of Adversaries, who many times deprave good doings, not for the faults they find, but therefore find faults because they would deprave. As for me and my history, as my will was to profit all and displease none: so if skill in any part wanted to will, yet has my purpose been simple, and certain the cause no less urgent also, which moved me to take this enterprise in hand.

1. As the purpose for the book was to profit, and it is here recommended to us, we receiving good counsel are encouraged therefore to read for our benefit.

Conclusion.

Closing Prayer.

YouTube Audio: https://youtu.be/XswYS31b3FM