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22:title–31 Psalm 22 stands out for its portrayal of extreme anguish and its application to understanding Jesus’ suffering on the cross. In its ot context, it represents an individual lament psalm and portrays the suffering of an individual waiting for God’s deliverance. The psalmist opens with an anguished lament of being forsaken by God (vv. 1–2). He praises God and appeals to His past acts of deliverance (vv. 3–5). He describes being publicly humiliated (vv. 6–8) and again appeals to God, reminding Him of his lifelong trust (vv. 9–11). He vividly describes his suffering, portraying himself as in physical anguish and weak (vv. 14–15) and surrounded by enemies (vv. 12–13, 16–18). He petitions God to come quickly and deliver him (vv. 19–21). The psalmist then turns to praise as he declares God’s salvation to the congregation of Israel (vv. 22–26). The scope of his praise widens as he proclaims God’s salvation to all the nations and future generations (vv. 27–31).
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22:title music director See note on Ps 4:title.
The Doe of the Dawn Most likely the name of the tune to which this psalm was sung.
A psalm of David See note on 3:title
22:1 My God, my God The psalmist’s plea to “My God” shows his relationship and dependence on God.
why have you forsaken me The feeling of being abandoned by God causes the psalmist to despair. When on the cross, Jesus quotes these words to communicate a sense of abandonment by God the Father (Matt 27:46; Mark 15:34).
Matthew 27:46 CNTUOT
Mark 15:34 CNTUOT
22:2 you do not answer The psalmist describes his cries to God as continual—day and night. Still, he receives no answer.
22:3–5 This section of praise underscores God’s silence. The psalmist’s ancestors cried out to God and were delivered by Him. The psalmist receives no answer to his cries. God has proven Himself faithful in the past, but now appears to have forsaken the psalmist. |
22:5 were not ashamed The ancestors’ trust in God was sure; God answered them, and they were not put to shame. In contrast, the psalmist is shamed (vv. 6–8).
22:7 They open wide their lips The Hebrew phrase used here, yaphtiru besaphah—which may be literally rendered “they let out lips”—may indicate that people freely speak insults that would normally be held back.
they shake the head A gesture of derision. Matthew and Mark’s account of Jesus’ crucifixion refer to this verse. As Jesus hangs on the cross, people pass by shaking their heads in ridicule or mockery (Matt 27:39; Mark 15:29).
22:8 He trusts Yahweh These taunts cut to the heart of the psalmist’s experience. He looked to God for help but was instead forsaken by Him. The religious leaders repeat these words as they mock Jesus on the cross (Matt 27:43).
22:9–10 Despite his accusers’ taunts, the psalmist reaffirms his trust in God. Their relationship has been close for many years—the psalmist describes God as the one who took him from the womb (Ps 71:6). God has been with him from birth, and the psalmist has viewed God as “his God” since birth. |
22:11 Do not be far from me The psalmist calls on God’s presence since birth to petition God to be close to him now. Job, in the midst of his suffering, made a similar appeal when he asked God, as his Creator, to remember him (Job 10:8–9).
22:12 mighty bulls of Bashan Refers to large and imposing creatures. Located east of the Sea of Galilee, Bashan
was a region noted for its fertility (Jer 50:19; Mic 7:14); its livestock were well-fed (Deut 32:14; Amos 4:1).
Bashan ISBE
Bashan AYBD
22:13 They open their mouth While the Hebrew word used here, patsah, can indicate someone opening their mouth to speak (Job 35:16), it often means opening a mouth to devour (Gen 4:11; Lam 2:16).
like a lion tearing and roaring The Psalms often compare enemies to ferocious and destructive lions. See Ps 7:2 and note.
22:14–15 The psalmist vividly describes his suffering. The concept of being “poured out” implies weakness and instability. His heart melts like wax, possibly indicating a physical or psychological weakness (2 Sam 17:10). His bones are loosened or separated (parad in Hebrew; see Job 41:17). He describes his strength as a dried clay pot, easily shattered (Isa 30:14). His tongue sticks to his mouth, indicating an inability to speak (Ezek 3:26). |
22:15 in the dust of death The psalmist’s suffering, combined with God’s seeming absence, leaves him without hope. He expects death will come soon unless God acts (Ps 22:19–21).
22:16 dogs have surrounded me Dogs were often viewed as despised scavengers in the ancient Near East (Exod 22:31; Psa 59:14–15). Calling someone a dog was an insult (1 Sam 17:43; 2 Sam 16:9). The psalmist’s description of dogs surrounding him could indicate he was close to death, with the dogs waiting to eat him (1 Kgs 14:11; 2 Kgs 9:10).
Dog EDB
Like the lion This line is a place where the Dead Sea Scrolls (ca. 250 bc–ad 50) illuminate the proper reading of the Hebrew text. The traditional Hebrew Bible (the Masoretic Text) reads literally “like a lion.” The ancient Greek translation, the Septuagint, agrees with the Dead Sea Scrolls reading “pierce.”
22:17 I can count all my bones The psalmist describes his deteriorating condition. He is emaciated and wasting away.
22:18 They divide my garments Anticipating his death, the enemies of the psalmist are already dividing up his clothes. This is cited in the Gospels when the soldiers divide Jesus’ clothes as He hangs on the cross (John 19:23–24; Matt 27:35; Mark 15:24; Luke 23:34).
they cast lots Casting lots was a fair way to determine action or responsibility (1 Chr 25:8).
Lots EDB
Lots, Casting of BEB
22:19 do not remain distant The psalmist returns to addressing God with a second petition for Him to not be far. The apparent distance and abandonment by God concerns the psalmist more than anything else (see note on Ps 22:1).
22:20 my life The word nephesh (often translated “soul”) can also mean “life” (see note on Gen 1:20–25).
22:21 answer me The Hebrew word anah, often rendered “rescued,” means “to answer.” The psalmist had been crying out day and night for an answer (Ps 22:2). God finally answers his cry, eliciting the psalmist’s praise (vv. 22–31).
22:22 I will tell your name Despite his circumstances, the psalmist responds with resounding praise. He declares his intention to proclaim God’s name among other Israelites (brothers).
the assembly The word qahal refers to the people of Israel as a whole (Deut 31:30; Josh 8:35).
22:23–24 The psalmist encourages the community of believers to praise Yahweh. They should stand in awe of Him because, contrary to the claims of Ps 22:1–2, God did not forsake him. Yahweh heard the psalmist’s cry and responded. |
22:25 my vows A vow was a promise to God, often made in times of distress (1 Sam 1:10–11). It would be paid after God responded (1 Sam 1:21–28). See Eccl 5:4 and note.
22:26 The afflicted will eat Likely related to the thanksgiving sacrifice, which was to be shared as a meal (Lev 7:15–16; Deut 12:5–7). These feasts could include the poor (Deut 16:10–11).
22:27–28 The scope of the psalmist’s praise extends beyond faithful Israelites (Ps 22:22–23) as he invites all the earth to remember and turn to Yahweh. He shows that Yahweh is not just God over Israel, but over all the nations (compare Isa 2:2–5). The rule of God’s divine kingship extends beyond Israel (Psa 2:10–12). |
22:29 All the healthy ones of Earlier, the psalmist included the afflicted in his thanksgiving banquet (see v. 26 and note). Here, the wealthy (dashen in Hebrew, which literally means the “fat”) also are invited to share in this banquet and praise Yahweh.
will kneel Most likely a reference to people who have died. The psalmist includes past generations in his thanksgiving banquet of praise.
Sheol-Grave-Death in the Psalms EBC Ps—So
22:30–31 The psalmist concludes his praise by including future generations. He has already broadened his scope to include the current generation—both Israelites and the nations, both rich and poor. He has also included past generations. Now, he brings past, present, and future together by including the coming generations. Those not yet born will share the psalmist’s story of God delivering him from the depths of suffering (compare Isa 53:10 and note; 53:12 and note). |
22:31 he has done it The Hebrew phrase here, ki asah, can be understood as “for it is done.” Jesus may have had this verse in mind when he said “It is finished” (tetelestai in Greek) as He died on the cross (John 19:30).
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About Faithlife Study BibleFaithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text. |
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