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Commentary on Psalms 22 verses 11–21
In these verses we have Christ suffering and Christ praying, by which we are directed to look for crosses and to look up to God under them.
I. Here is Christ suffering. David indeed was often in trouble, and beset with enemies; but many of the particulars here specified are such as were never true of David, and therefore must be appropriated to Christ in the depth of his humiliation.
1.He is here deserted by his friends: Trouble and distress are near, and there is none to help, none to uphold, Psa 22:11. He trod the wine-press alone; for all his disciples forsook him and fled. It is God's honour to help when all other helps and succours fail.
2.He is here insulted and surrounded by his enemies, such as were of a higher rank, who for their strength and fury, are compared to bulls, strong bulls of Bashan (Psa 22:12), fat and fed to the full, haughty and sour; such were the chief priests and elders that persecuted Christ; and others of a lower rank, who are compared to dogs (Psa 22:16), filthy and greedy, and unwearied in running him down. There was an assembly of the wicked plotting against him (Psa 22:16); for the chief priests sat in council, to consult of ways and means to take Christ. These enemies were numerous and unanimous: "Many, and those of different and clashing interests among themselves, as Herod and Pilate, have agreed to compass me. They have carried their plot far, and seem to have gained their point, for they have beset me round, Psa 22:12. They have enclosed me, Psa 22:16. They are formidable and threatening (Psa 22:13): They gaped upon me with their mouths, to show me that they would swallow me up; and this with as much strength and fierceness as a roaring ravening lion leaps upon his prey."
3.He is here crucified. The very manner of his death is described, though never in use among the Jews: They pierced my hands and my feet (Psa 22:16), which were nailed to the accursed tree, and the whole body left so to hang, the effect of which must needs be the most exquisite pain and torture. There is no one passage in all the Old Testament which the Jews have so industriously corrupted as this, because it is such an eminent prediction of the death of Christ and was so exactly fulfilled.
4.He is here dying (Psa 22:14, Psa 22:15), dying in pain and anguish, because he was to satisfy for sin, which brought in pain, and for which we must otherwise have lain in everlasting anguish. Here is, (1.) The dissolution of the whole frame of his body: I am poured out like water, weak as water, and yielding to the power of death, emptying himself of all the supports of his human nature. (2.) The dislocation of his bones. Care was taken that not one of them should be broken (Joh 19:36), but they were all out of joint by the violent stretching of his body upon the cross as upon a rack. Or it may denote the fear that seized him in his agony in the garden, when he began to be sore amazed, the effect of which perhaps was (as sometimes it has been of great fear, Dan 5:6), that the joints of his loins were loosed and his knees smote one against another. His bones were put out of joint that he might put the whole creation into joint again, which sin had put out of joint, and might make our broken bones to rejoice. (3.) The colliquation of his spirits: My heart is like wax, melted to receive the impressions of God's wrath against the sins he undertook to satisfy for, melting away like the vitals of a dying man; and, as this satisfied for the hardness of our hearts, so the consideration of it should help to soften them. When Job speaks of his inward trouble he says, The Almighty makes my heart soft, Job 23:16, and see Psa 58:2. (4.) The failing of his natural force: My strength is dried up; so that he became parched and brittle like a potsherd, the radical moisture being wasted by the fire of divine wrath preying upon his spirits. Who then can stand before God's anger? Or who knows the power of it? If this was done in the green tree, what shall be done in the dry? (5.) The clamminess of his mouth, a usual symptom of approaching death: My tongue cleaveth to my jaws; this was fulfilled both in his thirst upon the cross (Joh 19:28) and in his silence under his sufferings; for, as a sheep before the shearers is dumb, so he opened not his mouth, nor objected against any thing done to him. (6.) His giving up the ghost: "Thou hast brought me to the dust of death; I am just ready to drop into the grave;" for nothing less would satisfy divine justice. The life of the sinner was forfeited, and therefore the life of the sacrifice must be the ransom for it. The sentence of death passed upon Adam was thus expressed: Unto dust thou shalt return. And therefore Christ, having an eye to that sentence in his obedience to death, here uses a similar expression: Thou hast brought me to the dust of death.
5.He was stripped. The shame of nakedness was the immediate consequence of sin; and therefore our Lord Jesus was stripped of his clothes, when he was crucified, that he might clothe us with the robe of his righteousness, and that the shame of our nakedness might not appear. Now here we are told, (1.) How his body looked when it was thus stripped: I may tell all my bones, Psa 22:17. His blessed body was lean and emaciated with labour, grief, and fasting, during the whole course of his ministry, which made him look as if he was nearly 50 years old when he was yet but 33, as we find, Joh 8:57. His wrinkles now witnessed for him that he was far from being what was called, a gluttonous man and a wine-bibber. Or his bones might be numbered, because his body was distended upon the cross, which made it easy to count his ribs. They look and stare upon me, that is, my bones do, being distorted, and having no flesh to cover them, as Job says (Job 16:8), My leanness, rising up in me, beareth witness to my face. Or "the standers by, the passers by, are amazed to see my bones start out thus; and, instead of pitying me, are pleased even with such a rueful spectacle." (2.) What they did with his clothes, which they took from him (Psa 22:18): They parted my garments among them, to every soldier a part, and upon my vesture, the seamless coat, do they cast lots. This very circumstance was exactly fulfilled, Joh 19:23, Joh 19:24. And though it was no great instance of Christ's suffering, yet it is a great instance of the fulfilling of the scripture in him. Thus it was written, and therefore thus it behoved Christ to suffer. Let this therefore confirm our faith in him as the true Messiah, and inflame our love to him as the best of friends, who loved us and suffered all this for us.
II. Here is Christ praying, and with that supporting himself under the burden of his sufferings. Christ, in his agony, prayed earnestly, prayed that the cup might pass from him. When the prince of this world with his terrors set upon him, gaped upon him as a roaring lion, he fell upon the ground and prayed. And of that David's praying here was a type. He calls God his strength, Psa 22:19. When we cannot rejoice in God as our song, yet let us stay ourselves upon him as out strength, and take the comfort of spiritual supports when we cannot come at spiritual delights. He prays, 1. That God would be with him, and not set himself at a distance from him: Be not thou far from me (Psa 22:11), and again, Psa 22:19. "Whoever stands aloof from my sore, Lord, do not thou." The nearness of trouble should quicken us to draw near to God and then we may hope that he will draw near to us. 2. That he would help him and make haste to help him, help him to bear up under his troubles, that he might not fail nor be discouraged, that he might neither shrink from his undertaking no sink under it. And the Father heard him in that he feared (Heb 5:7) and enabled him to go through with his work. 3. That he would deliver him and save him, Psa 22:20, Psa 22:21. (1.) Observe what the jewel is which he is in care for, "The safety of my soul, my darling; let that be redeemed from the power of the grave, Psa 49:15. Father, into thy hands I commit that, to be conveyed safely to paradise." The psalmist here calls his soul his darling, his only one (so the word is): "My soul is my only one. I have but one soul to take care of, and therefore the greater is my shame if I neglect it and the greater will the loss be if I let it perish. Being my only one, it ought to be my darling, for the eternal welfare of which I ought to be deeply concerned. I do not use my soul as my darling, unless I take care to preserve it from every thing that would hurt it and to provide all necessaries for it, and be entirely tender of its welfare." (2.) Observe what the danger is from which he prays to be delivered, from the sword, the flaming sword of divine wrath, which turns every way. This he dreaded more than any thing, Gen 3:24. God's anger was the wormwood and the gall in the bitter cup that was put into his hands. "O deliver my soul from that. Lord, though I lose my life, let me not lose thy love. Save me from the power of the dog, and from the lion's mouth." This seems to be meant of Satan, that old enemy who bruised the heel of the seed of the woman, the prince of this world, with whom he was to engage in close combat and whom he saw coming, Joh 14:30. "Lord, save me from being overpowered by his terrors." He pleads, "Thou hast formerly heard me from the horns of the unicorn," that is, "saved me from him in answer to my prayer." This may refer to the victory Christ had obtained over Satan and his temptations (Mt. 4), when the devil left him for a season (Luk 4:13), but now returned in another manner to attack him with his terrors. "Lord, thou gavest me the victory then, give it me now, that I may spoil principalities and powers, and cast out the prince of this world." Has God delivered us from the horns of the unicorn, that we be not tossed? Let that encourage us to hope that we shall be delivered from the lion's mouth, that we be not torn. He that has delivered doth and will deliver. This prayer of Christ, no doubt, was answered, for the Father heard him always. And, though he did not deliver him from death, yet he suffered him not to see corruption, but, the third day, raised him out of the dust of death, which was a greater instance of God's favour to him than if he had helped him down from the cross; for that would have hindered his undertaking, whereas his resurrection crowned it.
In singing this we should meditate on the sufferings and resurrection of Christ till we experience in our own souls the power of his resurrection and the fellowship of his sufferings.
[We know] that even if … all the bones of Christ appear to be scattered in persecutions and afflictions by the plots of those who wage war against the unity of the temple by persecutions, the temple will be raised up and the body will arise on the third day.
You have often heard also the words of the psalm: “To the dust of death you have brought me down.” Think also of the prophecy of Jacob in the Scriptures: “He lay down and couched as a lion, and as a lion’s whelp; who will disturb him?” Similarly in Numbers: “Lying down he has slept as a lion, and as a lion’s whelp.”
He mentions what is typical of people worried and distressed: since all worry affects the heart, he did well to add “my heart was melted like wax,” my mind having no stability or composure or sound hope; instead, under pressure from the threats and depressing expectations my thoughts dissolved like wax. Next, as happens also with those in distress, “my strength was dried up like a potsherd”: all my condition left me, depression reducing me to great dryness.
"My strength dried up as a potsherd" [Psalm 22:15]. My strength dried up by My Passion; not as hay, but a potsherd, which is made stronger by fire. "And My tongue cleaved to My jaws." And they, through whom I was soon to speak, kept My precepts in their hearts. "And You brought Me down to the dust of death." And to the ungodly appointed to death, whom the wind casts forth as dust from the face of the earth, You brought Me down.
As much as his brokenness seems without cure, so much more praiseworthy then is his recovery. And, likewise, the more the work of the potter is fired, the better and more solid will the work be found.
Concerning which earthen vessel of His body, Wisdom Himself says: "My strength is dried up like a potsherd." For because a potsherd is hardened in fire, His strength dried up like a potsherd, because He strengthened the flesh He had assumed unto the glory of resurrection through the tribulation of His passion.
And so fire cooked the meats of our Lamb, because the very power of His passion rendered Him stronger for resurrection and strengthened Him for incorruption. For He who recovered from death—clearly His flesh was hardened by fire. Hence also through the Psalmist He says: "My strength has dried up like a potsherd." For what is a potsherd before fire except soft clay? But it is subjected to fire so that it may become solid. Therefore the strength of His humanity dried up like a potsherd, because from the fire of passion it grew into the power of incorruption.
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SUMMARY
Psalms 22:15 presents a harrowing depiction of the psalmist's profound physical and existential collapse, portraying his strength as utterly desiccated, his body ravaged by extreme dehydration, and his very being brought to the precipice of death. This verse, embedded within a deeply moving lament, serves as a poignant expression of human vulnerability in the face of overwhelming suffering, while simultaneously carrying immense prophetic weight, foreshadowing the ultimate agony of the Messiah.
CONTEXT
Literary Context: Psalms 22 is a remarkable lament psalm, often categorized as an individual complaint, yet it transitions powerfully from deep despair to confident praise. The psalm opens with the iconic cry of abandonment in Psalms 22:1, immediately establishing a tone of profound suffering and perceived divine distance. Verse 15 falls within the initial section of intense lament (verses 1-21), where the psalmist describes his physical and emotional deterioration in vivid, visceral terms. It follows descriptions of being poured out like water and bones being out of joint (Psalms 22:14), escalating the imagery of physical dissolution and imminent death. This verse specifically details the internal, drying agony that precedes the final surrender to the grave, leading directly into the plea for deliverance from the power of the dog and the lion, as the psalmist feels surrounded by hostile forces (Psalms 22:16-21). The dramatic shift to praise and global worship in the latter half of the psalm (Psalms 22:22-31) provides a stark contrast, highlighting God's ultimate faithfulness and the psalmist's eventual vindication despite the depths of suffering.
Historical & Cultural Context: While traditionally attributed to David, the specific historical circumstances that prompted such a profound lament are not explicitly stated. However, David's life was marked by numerous periods of intense persecution, betrayal, and near-death experiences (e.g., flight from Saul, Absalom's rebellion). The imagery used in the psalm, such as being surrounded by "dogs" or "bulls of Bashan," reflects the real and perceived threats from enemies in ancient Near Eastern society, often referring to ruthless, violent individuals. The reference to "potsherd" evokes common household items, emphasizing the fragility and worthlessness of a broken vessel, a discarded piece of clay. The "dust of death" is a potent ancient Israelite metaphor for the grave and the state of mortality, recalling the creation narrative where humanity is formed from dust and returns to it upon death (Genesis 3:19). The experience of extreme thirst and its debilitating effects would have been a common and terrifying reality in the arid climate of the ancient Near East, making the description of the tongue cleaving to the jaws particularly relatable and horrifying to the original audience, who understood the agony of dehydration.
Key Themes: Psalms 22:15 powerfully contributes to several key themes within the psalm and broader biblical narrative. Firstly, it underscores the theme of extreme human suffering and vulnerability, portraying a body utterly failing under duress, stripped of strength and vitality. This physical dissolution is a stark reminder of humanity's finite nature. Secondly, it highlights the theme of divine agency in suffering, as the psalmist attributes his dire state directly to God ("thou hast brought me"). This paradox of divine sovereignty in suffering is central to many laments, where the sufferer grapples with God's perceived role in their affliction, even as they cry out for deliverance. Thirdly, the verse deepens the theme of imminent death and the grave, emphasizing the psalmist's desperate proximity to the end of life, a state of utter helplessness. Finally, and most significantly, it serves as a crucial element in the psalm's overarching Messianic prophecy, providing remarkably specific details of physical agony that find their ultimate fulfillment in the crucifixion of Jesus Christ. The vivid portrayal of thirst, weakness, and the descent into death in this verse contributes to the profound and detailed prophetic picture of the suffering servant that permeates the entire psalm, connecting it to later prophetic texts like Isaiah 53.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 22:15 is rich with compelling literary devices that amplify its message of profound suffering. The most prominent is Simile, evident in "My strength is dried up like a potsherd," which draws a powerful comparison between the psalmist's depleted vitality and a dry, brittle piece of pottery. This effectively conveys a sense of utter desiccation, fragility, and worthlessness. Hyperbole is also at play, as the descriptions of strength being "dried up" and the tongue "cleaving to the jaws" exaggerate natural symptoms of distress to emphasize the extreme, almost unbearable agony. While the psalmist is not literally a potsherd, the imagery evokes a complete and total loss of life-sustaining moisture. Furthermore, the phrase "thou hast brought me into the dust of death" employs Divine Agency or Theodicy, where the psalmist directly attributes his suffering, even to the point of death, to God's sovereign hand. This highlights a theological tension common in laments, where the sufferer grapples with God's perceived role in their affliction, even as they cry out for deliverance. The overall effect of these devices is a vivid, visceral portrayal of a body and spirit pushed to the absolute limit, teetering on the brink of extinction.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 22:15 serves as a profound theological statement on the nature of human suffering and divine sovereignty. It illustrates that even the most righteous can experience the depths of physical and existential agony, to the point of feeling utterly abandoned and on the brink of death. The psalmist's cry, while deeply personal, resonates with the universal human experience of vulnerability and the fear of mortality. Theologically, the verse raises challenging questions about God's presence in suffering: Is God absent, or is God actively bringing one into such a state? The psalmist's raw honesty in attributing his condition to God ("thou hast brought me") underscores a deep, albeit struggling, faith that acknowledges God's ultimate control, even over the processes of life and death. This verse, therefore, is not merely a description of pain but a theological grappling with the divine hand in human affliction, setting the stage for the psalm's eventual turn to praise and the affirmation of God's deliverance and faithfulness.
REFLECTION AND APPLICATION
Psalms 22:15 offers a stark, unvarnished look at the reality of human suffering, portraying a level of physical and emotional desolation that many can relate to in their own moments of deep distress, chronic illness, or profound despair. It reminds us that vulnerability is an intrinsic part of the human condition, and that even the most faithful can feel their strength evaporate, their spirit parched, and the shadow of death loom large. For the believer, this verse provides a profound sense of solidarity with the psalmist, and more importantly, with Christ Himself, who perfectly embodied this suffering. It teaches us that our moments of weakness, thirst, and feeling "brought to the dust of death" are not outside the scope of divine understanding or experience. Instead, they are opportunities to lean into the God who knows our frame and remembers that we are dust, yet also the God who promises resurrection and life beyond the grave. It calls us to acknowledge our limitations, to cry out honestly in our pain, and to trust that even in our deepest valleys, there is a path to ultimate hope and restoration, mirroring the psalm's own journey from lament to praise and the ultimate triumph of life over death.
Questions for Reflection
FAQ
What is the significance of the "potsherd" imagery in Psalms 22:15?
Answer: The "potsherd" (a broken piece of pottery) is significant because it represents extreme dryness, brittleness, and a complete lack of moisture or vitality. Pottery is formed from clay and then fired, making it hard and dry. A broken piece is discarded and useless, often found in arid environments. By comparing his strength to a potsherd, the psalmist vividly conveys a total loss of internal moisture, energy, and life force, as if his very being has become parched and fragile, on the verge of crumbling. This imagery emphasizes the severity of his physical and spiritual exhaustion, indicating a near-fatal condition where all life-sustaining vigor has been drained away.
Does "thou hast brought me into the dust of death" imply God is causing the suffering?
Answer: This phrase reflects the psalmist's raw and honest lament, attributing his dire state directly to God's sovereign hand. In ancient Israelite theology, God was understood as ultimately sovereign over all things, including life and death, blessing and suffering. While this does not necessarily imply God is maliciously causing the suffering, it acknowledges that nothing happens outside of His ultimate permission or plan. The psalmist is not blaming God in a rebellious sense, but rather expressing his deep distress and seeking to understand God's role in his affliction. It's a cry of profound vulnerability and a desperate plea to the One who holds the power of life and death, even when feeling abandoned. This wrestling with God's sovereignty in suffering is a common theme throughout the Psalms and other wisdom literature (e.g., Job 1:21).
CHRIST-CENTERED FULFILLMENT
Psalms 22:15 finds its most profound and complete fulfillment in the person and work of Jesus Christ, particularly during His crucifixion. The agonizing physical descriptions in this verse precisely prefigure the suffering of the Messiah. The psalmist's cry, "My strength is dried up like a potsherd," perfectly encapsulates the utter physical depletion Jesus experienced on the cross, His body ravaged by scourging, beatings, and the excruciating process of crucifixion. His life-force was draining away, leaving Him utterly parched. The subsequent phrase, "and my tongue cleaveth to my jaws," is a direct and chilling prophecy of Jesus' intense thirst, explicitly fulfilled when He declared, "I thirst," from the cross, as recorded in John 19:28. This was not merely a physical sensation but a profound expression of His complete human vulnerability and the depth of His suffering for humanity's sin. Finally, "and thou hast brought me into the dust of death" powerfully foreshadows Jesus' ultimate sacrifice: His descent into death, His burial, and His return to the dust of the earth, as He truly "humbled himself, and became obedient unto death, even the death of the cross" (Philippians 2:8). Through this verse, we see the Messiah, the sinless Son of God, fully embracing the human experience of suffering and mortality, even to the point of death, so that by His suffering (Isaiah 53:5), humanity might find life and redemption. He endured this ultimate agony, not for His own sin, but for ours, demonstrating His perfect empathy as our High Priest (Hebrews 4:15) and the immeasurable love of God (Romans 5:8).