The consequences of the psalmist's deliverance are described in the last part (vv. 22-31) in language so wide that it is hard to suppose that any man could think his personal experiences so important and far-reaching. The whole congregation of Israel are to share in his thanksgiving and to learn more of God's name through him (vv. 22-6). Nor does that bound his anticipations, for they traverse the whole world and embrace all lands and ages, and contemplate that the story of his sufferings and triumph will prove a true gospel, bringing every country and generation to remember and turn to Jehovah. The exuberant language becomes but one mouth. Such consequences, so wide-spread and agelong, can follow from the story of but one life. If the sorrows of the preceding part can only be a description of the passion, the glories of the second can only be a vision of the universal and eternal kingdom of Christ. It is a gospel before the Gospels and an Apocalypse before Revelations. In the first strophe (vv. 22-6) the delivered singer vows to make God's name known to His brethren. The epistle to the Hebrews quotes the vow as not only expressive of our Lord's true manhood, but as specifying its purpose. Jesus became man that men might learn to know God; and the knowledge of His name streams most brightly from the cross. The death and resurrection, the sufferings and glory of Christ open deeper regions in the character of God than even His gracious life disclosed. Rising from the dead and exalted to the throne, He has "a new song" in His immortal lips, and more to teach concerning God than He had before. The psalm calls Israel to praise with the singer, and tells the ground of their joyful songs (vv. 23, 24). Here the absence of any reference to the relation which the New Testament reveals between these sufferings and that praise is to be noted as an instance of the gradual development of prophecy. "We are not yet on the level of Isaiah liii." (Kirkpatrick, "Psalms," 122). The close of this part speaks of a sacrifice of which "the humble shall eat and be satisfied"--"I will pay my vows"--_i.e._ the thank-offerings vowed when in trouble. The custom of feasting on the "sacrifices for peace-offering for thanksgiving" (Lev. vii. 15) is here referred to, but the ceremonial garb covers spiritual truth. The condition of partaking in this feast is humility, that poverty of spirit which knows itself to be hungry and unable to find food for itself. The consequence of partaking is satisfaction--a deep truth reaching far beyond the ceremonial emblem. A further result is that "your heart shall live for ever"--an unmeaning hyperbole, but in one application of the words. We penetrate to the core of the psalm in this part, when we read it in the light of Christ's words. "My flesh is meat indeed, and my blood is drink indeed," and when we connect it with the central act of Christian worship, the Lord's Supper.