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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.
It is surely the very climax of affliction to have no helper. For Christ went for the salvation of the souls in hades that had so long awaited his arrival. He went down to shatter the gates of brass, and to break the iron bonds and to let them go free that before were prisoners in hades, which was indeed done, when many bodies of the saints that slept arose and entered with him into the true holy city of God.
He did well to focus his attention on providence in general, asking … “Who is the one who shaped me in the womb, who is the one who brought me from the womb, who is the one who nourished me at maternal breasts and brought me to this stage of life?” Having anticipated my needs and provided me with such benefits when I contributed nothing, then, will you now cut me adrift when I both perceive your kindness and am able to give thanks? What, then? “Do not keep your distance from me, because tribulation is nigh, because there is no one to help me”: as you provided all these benefits … therefore, now too, when they all advance against me with intrigues and you are the only one left for my salvation, lend help.
"You are My God," "depart not from Me; for trouble is hard at hand" [Psalm 22:11]. You are, therefore, My God, depart not from Me; for trouble is near unto Me; for it is in My body. "For there is none to help." For who helps, if Thou helpest not?
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SUMMARY
Psalms 22:11 is a profound and urgent cry from a soul in extreme distress, pleading for God's immediate presence and intervention. It vividly articulates a deep sense of overwhelming peril and profound isolation, underscoring the psalmist's complete reliance on divine aid when all human support has vanished.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey its urgent message and emotional intensity. Apostrophe is prominently featured in the direct address to God, "Be not far from me," creating an immediate, intimate, and desperate appeal. The use of Repetition through the double "for" ("for trouble is near; for there is none to help") serves to emphasize and reinforce the dire circumstances and the absolute necessity of God's intervention, building a sense of urgency. The imagery of "trouble... near" suggests Personification, as if trouble is an approaching, menacing entity, adding to the sense of imminent threat and overwhelming pressure. Furthermore, the stark contrast between the "nearness" of trouble and the desired "nearness" of God creates a powerful Antithesis, highlighting the critical need for divine presence to counteract overwhelming peril. The entire verse functions as a concise yet potent Lament, a common genre in the Psalms, expressing deep distress and appealing to God for deliverance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 22:11 articulates a profound theological truth: that in moments of extreme human vulnerability and isolation, God remains the ultimate and only reliable source of help. It underscores the biblical principle that God is a refuge in times of trouble, a present help when all other avenues fail. The psalmist's cry is not one of doubt in God's ability, but rather an urgent appeal for His manifest presence and intervention, reflecting a deep-seated trust in God's character as a deliverer. This verse resonates with the broader biblical narrative of God's faithfulness to His people, even when they feel abandoned, affirming His covenantal commitment to be near to the brokenhearted and to save those crushed in spirit. It reminds believers that authentic faith involves bringing our deepest fears and helplessness before a God who is both sovereign and compassionate, knowing He is always accessible.
REFLECTION AND APPLICATION
Psalms 22:11 offers a profound model for prayer and a source of comfort for believers navigating their own seasons of distress and isolation. When life's troubles feel overwhelming and human support systems falter, this verse validates the raw, honest cry to God for His immediate presence. It reminds us that our vulnerability is not a weakness to hide but an invitation to lean fully into God's strength. In moments when we feel utterly alone, or when the "trouble" seems too close and too great to bear, this psalm encourages us to shift our gaze from the limitations of our circumstances or the absence of human aid to the limitless power and unwavering presence of God. It prompts us to trust that even when help is nowhere to be found among people, God remains our ever-present, unfailing Helper, ready to draw near to those who call upon Him in truth. Our desperate need becomes the very space where God's sufficiency can be most profoundly experienced, transforming our lament into an act of profound faith.
Questions for Reflection
FAQ
Why does the psalmist feel "none to help" if God is present?
Answer: The psalmist's cry "none to help" refers specifically to the absence of human assistance or recourse. It highlights a situation where all earthly avenues of support have failed, or are perceived to have failed, leaving the individual utterly vulnerable. This feeling of human abandonment or inadequacy of human aid is precisely what drives the desperate plea for God's immediate and sole intervention. It's not a statement of God's absence, but rather an expression of the psalmist's profound isolation from human succor, which then intensifies the need for divine proximity. The psalm often contrasts the failure of human help with the ultimate faithfulness of God, as seen in passages like Psalms 22:4-5.
How can I apply this verse when I feel God is far away?
Answer: This verse provides a powerful template for prayer when you feel God is distant. Instead of retreating in despair, the psalmist actively engages God with a direct, urgent plea: "Be not far from me." This models a faith that, even in perceived absence, continues to pursue God's presence. Application involves:
CHRIST-CENTERED FULFILLMENT
Psalms 22:11 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ, particularly during His crucifixion. As the Messiah, Jesus perfectly embodied the psalmist's cry of utter abandonment and desperate need for divine proximity. On the cross, He experienced the ultimate "trouble" – not only the physical agony but the spiritual burden of bearing the world's sin, leading to the Father's temporary withdrawal and His anguished cry, "My God, my God, why hast thou forsaken me?" (Matthew 27:46). In that moment, there was truly "none to help" Him from the spiritual depths of His suffering; even His disciples had fled (Matthew 26:56) and the crowds mocked Him (Luke 23:35). Yet, in His humanity, Jesus fully identified with the psalmist's plea, demonstrating His complete reliance on the Father even as He endured the full weight of divine wrath on behalf of humanity. His cry, "Be not far from me," though not explicitly stated in the Gospels in this form, is implicitly fulfilled in His submission to the Father's will and His ultimate trust that the Father would not abandon His soul to Hades (Acts 2:27). Through His perfect obedience and suffering, Christ, who felt utterly forsaken, became the ultimate "Help" for all who are troubled and without aid, offering eternal rescue and the promise that He will never leave or forsake His own (Hebrews 13:5). His experience transforms the psalmist's lament into a triumphant declaration of God's ultimate deliverance through the cross and resurrection, ensuring that believers, through Him, will always find God near in their time of need (Romans 8:31-39).