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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.
"They opened their mouth upon Me" [Psalm 22:13]. They opened their mouth upon Me, not out of Your Scripture, but of their own lusts. "As a ravening and roaring lion." As a lion, whose ravening is, that I was taken and led; and whose roaring, "Crucify, Crucify." [John 19:6]
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SUMMARY
Psalms 22:13 offers a visceral depiction of the psalmist's profound distress, besieged by relentless adversaries. The imagery of enemies "gaping" with their mouths, likened to a "ravening and a roaring lion," powerfully conveys an immediate, predatory threat aimed at utter destruction. This verse encapsulates the overwhelming psychological and physical terror experienced by the suffering righteous, serving as a poignant foreshadowing of the ultimate suffering endured by the Messiah.
CONTEXT
Literary Context: Psalms 22:13 is situated within one of the most significant Messianic psalms in the Old Testament, a profound lament that transitions into triumphant praise. The psalm begins with the agonizing cry, "My God, my God, why hast thou forsaken me?" Psalms 22:1, immediately establishing a tone of deep suffering and isolation. Preceding verse 13, the psalmist describes being scorned, mocked, and despised by people Psalms 22:6-8, feeling utterly alone and helpless from birth Psalms 22:9-11. The verses immediately preceding verse 13 introduce the imagery of powerful, animalistic foes, such as "strong bulls of Bashan" Psalms 22:12, intensifying the sense of being surrounded and overwhelmed. Following verse 13, the description of physical torment escalates dramatically, detailing the psalmist's body wasting away Psalms 22:14-15, the piercing of hands and feet Psalms 22:16, and the dividing of garments Psalms 22:18. This intense suffering ultimately gives way to a dramatic shift to praise and confidence in God's deliverance from Psalms 22:22 onwards, indicating that despite overwhelming opposition, God ultimately hears and saves.
Historical & Cultural Context: While traditionally attributed to David, describing his own experiences of persecution (e.g., from Saul or Absalom), the psalm's language transcends a purely historical account, pointing to a greater, archetypal suffering. In ancient Israel, lions were a very real and terrifying threat, symbolizing immense power, ferocity, and destructive capability. To be compared to a "ravening and roaring lion" was to be depicted as facing an enemy utterly bent on one's destruction, with no hope of escape through human means. The "gaping" mouth could also evoke the public spectacle of mockery and scorn, where enemies would literally open their mouths wide in derision or to shout insults, adding a layer of public humiliation to the physical threat. This imagery would have been immediately understood by an Israelite audience as the epitome of overwhelming, predatory evil. The fear of wild animals, particularly large predators like lions, was a constant reality in the ancient Near East, making this simile profoundly impactful and relatable to the visceral terror of facing such a foe.
Key Themes: Psalms 22:13 contributes powerfully to several key themes within the psalm and the broader biblical narrative. Firstly, it vividly illustrates the theme of intense suffering and vulnerability of the righteous, highlighting how God's chosen ones can face extreme malice and opposition, often appearing utterly helpless. Secondly, it underscores the theme of predatory evil, depicting adversaries not merely as human opponents, but as destructive forces seeking to devour and annihilate. This theme resonates with the broader biblical understanding of spiritual warfare, where evil forces seek to destroy faith and life, as seen in the warnings against the devil, who "walketh about, seeking whom he may devour" 1 Peter 5:8. Thirdly, within the context of Psalm 22 as a whole, it contributes to the profound theme of Messianic prophecy, as the suffering described here finds its ultimate and most vivid fulfillment in the passion of Jesus Christ. He faced precisely this kind of ravening, roaring hostility from His persecutors, as seen in the accounts of His trial and crucifixion in the Gospels (e.g., Matthew 27 and Mark 15).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 22:13 is rich in imagery and simile, masterfully conveying the psalmist's dire situation. The central literary device is the simile comparing the adversaries to "a ravening and a roaring lion." This comparison is incredibly effective because the lion was a universally recognized symbol of power, ferocity, and destructive capability in the ancient world. The use of the adjectives "ravening" and "roaring" intensifies the imagery, adding layers of meaning: "ravening" (or tearing) emphasizes the violent, destructive intent, while "roaring" highlights the terrifying, intimidating aspect of the enemies' presence and actions. The phrase "gaped upon me [with] their mouths" employs synecdoche, where "mouths" represent not just the physical orifice but the full aggressive posture, verbal assault, and predatory intent of the enemies. This phrase also serves as a powerful foreshadowing, preparing the reader for the subsequent, more explicit predatory lion imagery. The vividness of these devices evokes a strong emotional response, allowing the reader to viscerally feel the psalmist's terror and profound vulnerability in the face of such overwhelming and merciless opposition.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 22:13, with its terrifying imagery of predatory enemies, connects deeply with the biblical understanding of suffering, evil, and divine deliverance. The "ravening and roaring lion" serves as a potent metaphor for overwhelming, destructive forces, whether human adversaries driven by malice or the spiritual forces of evil. Theologically, it highlights the reality of intense opposition faced by the righteous, often without apparent human recourse, emphasizing the profound vulnerability of those who walk in faith. Yet, within the broader context of Psalm 22, which dramatically moves from profound lament to triumphant praise, this verse ultimately points to God's ultimate sovereignty over all such destructive powers. The suffering described, though real and terrifying, is not the final word; God's salvation is the ultimate outcome, demonstrating His faithfulness even in the face of overwhelming odds.
REFLECTION AND APPLICATION
The raw vulnerability expressed in Psalms 22:13 resonates deeply with the human experience of facing overwhelming opposition, whether from malicious individuals, societal pressures, or spiritual attacks. It reminds us that the Christian walk is not always one of ease, but often involves encountering hostility that seeks to devour our peace, faith, or even our very lives. This verse calls us to acknowledge the reality of such predatory evil, both human and spiritual, without succumbing to despair. Instead, it invites us to identify with the profound suffering of the psalmist and, ultimately, with Christ, who endured the ultimate "ravening and roaring" hostility. In recognizing the intensity of the threat, we are then better positioned to appreciate the magnitude of God's deliverance and the power of His ultimate victory. This understanding empowers us to stand firm even when surrounded by seemingly insurmountable threats, knowing that our trust is in a God who triumphs over all adversaries, and that our suffering, when united with Christ's, is never in vain but serves a redemptive purpose.
Questions for Reflection
FAQ
What is the primary meaning of the "ravening and roaring lion" imagery in this verse?
Answer: The "ravening and roaring lion" imagery primarily signifies overwhelming, predatory, and destructive hostility. "Ravening" (from the Hebrew ṭâraph) emphasizes the intent to violently tear apart and consume, highlighting the brutal and merciless nature of the adversaries. "Roaring" (from the Hebrew shâʼag) signifies intimidation, immense power, and a prelude to a terrifying attack, designed to instill fear and paralyze the victim. Together, they depict enemies who are not merely opposing but actively seeking to annihilate the psalmist, both physically and psychologically. This imagery powerfully conveys the psalmist's sense of extreme vulnerability and imminent destruction at the hands of relentless, animalistic foes, mirroring the ultimate spiritual adversary described as a "roaring lion" in 1 Peter 5:8.
CHRIST-CENTERED FULFILLMENT
Psalms 22:13 finds its most profound and direct Christ-centered fulfillment in the passion of Jesus Christ. While the psalmist, likely David, experienced personal persecution, the language here transcends his individual trials, becoming a prophetic blueprint for the Messiah's suffering. The "gaping mouths" vividly prefigure the relentless verbal abuse, mockery, and scorn directed at Jesus by the crowds, religious leaders, and Roman soldiers during His trial and crucifixion, as powerfully recorded in the Gospels (e.g., Matthew 27:39-44 and Mark 15:29-32). The "ravening and roaring lion" imagery powerfully depicts the relentless, predatory malice of those who sought His death, not merely as human enemies but as instruments of spiritual evil. This verse underscores the brutal, dehumanizing nature of the opposition Jesus faced, culminating in His ultimate sacrifice. It reminds us that the Lamb of God, who takes away the sin of the world (John 1:29), willingly endured the full force of this "lion-like" hostility to secure our salvation. His suffering on the cross, surrounded by those who "gaped" at Him in derision, demonstrates His unparalleled love and His ultimate triumph over all the forces of darkness, including the true "roaring lion" who seeks to devour souls (1 Peter 5:8).