TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 22:11–21. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The passion of our Lord signifies our time, the period in which we weep here. Scourges, bonds, insults, spittle, a crown of thorns, wine mixed with gall, vinegar on a sponge, reviling, abuse, finally the cross itself, the sacred limbs hanging on the wood [of the cross]—what do all these sufferings signify for us except the period through which we are passing, the time of sorrow, the time of mortality, the time of trial? It is a foul period, but let that foulness of the dung be in the field, not in the house. Let grief arise on account of one’s sins, not on account of frustrated desires. A foul period, if used to advantage, is a fertile period. What has a more unpleasant odor than a field that has been covered with dung? It was a beautiful field before it received this load of manure; it was first reduced to foulness so that it might come to fertility. Foulness, therefore, is a mark of this time; let that foulness, however, be for us a period of fertility. Furthermore, let us see with the prophet who says, “We have seen him.” What is he like? “There is no beauty in him or comeliness.” Why is this? Ask another prophet. “They have numbered all my bones.” They have numbered his bones as he hung on the cross. A foul sight, the sight of one crucified; but that foulness produced beauty. What beauty? That of the resurrection, because he is “beautiful above the sons of people.”
"They numbered distinctly all My bones" [Psalm 22:17]. They numbered distinctly all My bones, while extended on the wood of the Cross. "Yea, these same regarded, and beheld Me." Yea, these same, that is, unchanged, regarded and beheld Me.
They did not appear to have done something in passing or by chance. Instead, he says that they “looked carefully and stared,” and their stony hearts were not softened by miracles. Great rocks were split and the earth shook, the sun hid itself in a cloak of darkness so as not to look upon such a great crime, and, how sad to say, their wickedness remained unshaken in their sacrilege, and their eyes unwavering.
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Summary
Psalms 22:17 is a profoundly poignant verse depicting extreme physical and emotional suffering, portraying an individual so emaciated that their bones are visible and countable, while onlookers cruelly gaze upon their humiliation. Though initially a lament from King David, this verse, within the broader context of Psalm 22, is widely understood as a vivid messianic prophecy, foreshadowing the intense agony, public exposure, and mockery endured by Jesus Christ during His crucifixion.
Context
Literary Context
This verse is situated within the first part of Psalm 22, a classic lament psalm that transitions dramatically from desperate cries of abandonment and intense suffering (verses 1-21) to expressions of praise and confidence in God's deliverance (verses 22-31). The psalm opens with the agonizing plea, "My God, my God, why hast thou forsaken me?," a cry famously echoed by Jesus on the cross, establishing a profound prophetic link. Immediately preceding verse 17, the psalmist describes being surrounded by hostile enemies—likened to "strong bulls of Bashan" and "ravening and a roaring lion"—who mock and revile him, even "piercing his hands and his feet." Verse 17 intensifies this imagery by focusing on the psalmist's physical deterioration and the public spectacle of his agony, leading directly into the description of enemies "parting his garments and casting lots for his vesture."
Historical & Cultural Context
While traditionally attributed to King David, the psalm reflects a common experience of severe distress, public shame, and persecution faced by individuals in ancient Israel. The imagery of being surrounded by enemies and publicly humiliated was a common feature of ancient warfare and social ostracism. Emaciation due to illness, starvation, or prolonged suffering was a visible sign of distress, often interpreted as a sign of divine disfavor or extreme misfortune. The act of "staring" was not merely observation but a deliberate, often malicious act of shaming and dehumanization, a public display of contempt for the one suffering. Such public exposure and mockery were potent forms of psychological torture, designed to strip the individual of all dignity and hope.
Key Themes
Psalm 22:17 profoundly contributes to several overarching themes within the psalm and broader biblical narrative. Firstly, it amplifies the theme of Profound Suffering, depicting an individual pushed to the brink of physical and emotional endurance, where the very structure of their body is exposed. Secondly, it underscores Public Humiliation and Spectacle, highlighting the cruel, unfeeling gaze of onlookers who derive satisfaction or morbid curiosity from another's pain, transforming suffering into a public performance. This theme resonates strongly with the accounts of Jesus' crucifixion, where "the people stood beholding." Most significantly, the verse serves as a powerful element within the theme of Messianic Prophecy. The detailed and specific nature of the suffering described in Psalm 22, including the physical state in verse 17, the "piercing of hands and feet" in verse 16, and the "dividing of garments" in verse 18, finds remarkable and precise fulfillment in the passion of Jesus Christ, solidifying the psalm's prophetic significance.
Exposition and Analysis
Key Word Analysis
This primitive root means "properly, to score with a mark as a tally or record, i.e. (by implication) to inscribe, and also to enumerate; intensively, to recount, i.e. celebrate." In this context, "tell" carries the sense of "to count" or "to number." It vividly conveys the psalmist's extreme emaciation, suggesting that his body has wasted away to such an extent that his bones are not merely visible but are so prominent and distinct that they could literally be counted. This paints a stark image of severe physical deterioration, implying a skeletal frame stripped bare of flesh, perhaps even indicating dislocated joints or extreme thinness due to prolonged agony or starvation.
This primitive root means "to scan, i.e. look intently at; by implication, to regard with pleasure, favor or care." Here, it describes the initial act of observation by the enemies. It sets the stage for the more intense "stare," indicating that the onlookers are not merely glancing but are actively directing their gaze toward the suffering individual. This implies a deliberate and focused attention, but one devoid of sympathy or compassion, rather filled with curiosity or contempt.
This primitive root means "to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)." While a common word for "to see," its pairing with "look" (nâbaṭ) in this context intensifies the gaze. It suggests a prolonged, fixed, and unfeeling observation, where the onlookers are not simply seeing but are fixating on the suffering individual, perhaps with morbid curiosity, contempt, or even perverse satisfaction. This intensifies the sense of public humiliation and the psalmist's vulnerability, as he is subjected to an unblinking, dehumanizing scrutiny.
Verse Breakdown
"I may tell all my bones"
This clause describes the psalmist's extreme physical state. The verb "tell" (count) emphasizes that the bones are so prominent due to severe emaciation, perhaps even dislocation or distortion, that each one is discernibly visible and countable. This paints a picture of a body ravaged by suffering, reduced to a skeletal frame, stripped of its protective flesh and dignity. It conveys intense physical pain, weakness, and profound vulnerability.
"they look [and] stare upon me"
This clause shifts focus to the external tormentors and their cruel actions. The combination of "look" and "stare" describes the fixed, intense, and unsympathetic observation of the enemies. They are not merely witnessing the suffering but are actively engaging in a dehumanizing spectacle, deriving satisfaction or indifference from the psalmist's agony. This highlights the public humiliation and the profound isolation of the sufferer, who is exposed to the unfeeling gaze of those who mock rather than empathize.
Literary Devices
Psalms 22:17 employs several powerful literary devices to convey its profound message of suffering and humiliation. Hyperbole is evident in the phrase "I may tell all my bones," which, while indicating extreme emaciation, is likely an exaggeration to emphasize the severity of the psalmist's physical deterioration and vulnerability. This vivid Imagery of a skeletal figure exposed to public view creates a visceral sense of agony and degradation, allowing the reader to almost feel the raw, exposed state of the sufferer. The dual verbs "look [and] stare" constitute a form of Intensification or Parallelism, where the second verb amplifies the meaning of the first, emphasizing the prolonged, fixed, and possibly malicious nature of the onlookers' gaze. This deliberate, unfeeling observation transforms the suffering into a public Spectacle, stripping the individual of dignity and privacy. Ultimately, the entire verse, within the broader context of Psalm 22, functions as Prophecy and Typology, foreshadowing the physical and emotional torment of the Messiah, Jesus Christ, on the cross, where He was similarly exposed, emaciated, and subjected to the cruel gaze of His tormentors.
Theological and Thematic Connections
Psalms 22:17 provides a stark theological insight into the nature of suffering, particularly as it relates to divine purpose and redemption. It reveals a God who does not shield His chosen ones from the depths of human agony, but rather allows them to experience profound physical and emotional distress, even public humiliation. This verse, therefore, is not merely a description of suffering but a profound testament to the extent of the suffering that would be endured by the Messiah. It underscores the biblical theme that through suffering, often in its most extreme and public forms, God's redemptive plan is unfolded and His glory ultimately revealed. The vulnerability and exposure described here signify a complete emptying of self, a state necessary for the ultimate act of self-sacrifice that brings about salvation.
Reflection and Application
Psalms 22:17 invites believers into a deeper contemplation of the cost of our salvation and the empathetic nature of our Savior. When we consider the raw, exposed agony described—a body so wasted that bones are visible, subjected to the unfeeling gaze of onlookers—we are confronted with the full reality of Christ's suffering on the cross. This verse reminds us that Jesus did not merely die a quick death; He endured prolonged physical torment, public humiliation, and profound emotional and spiritual abandonment. This understanding should cultivate in us a profound gratitude for His sacrifice, moving us beyond abstract theological concepts to a visceral appreciation of His love. Furthermore, it offers immense comfort to those who feel exposed, vulnerable, or subjected to the cruel judgment of others. Our Lord knows what it is to be stripped bare, both physically and emotionally, and to be stared at in agony. He is therefore uniquely qualified to empathize with our deepest pains and humiliations, offering a compassionate presence in our own times of trial.
Questions for Reflection
FAQ
What is the significance of "I may tell all my bones"?
This phrase vividly describes a state of extreme physical emaciation or perhaps even skeletal distortion, where the body has wasted away to such an extent that the bones are not merely visible but are so prominent and distinct that they could literally be counted. It signifies intense physical suffering, weakness, and vulnerability, portraying a body stripped bare of its protective flesh and dignity. Theologically, in its messianic fulfillment, it points to the profound physical agony endured by Jesus on the cross, where His body was ravaged by crucifixion.
How does this verse relate to the crucifixion of Jesus Christ?
Psalms 22:17 is widely recognized as a powerful messianic prophecy that finds its fulfillment in the crucifixion of Jesus Christ. The description of extreme physical deterioration ("I may tell all my bones") aligns with the prolonged agony and physical toll of crucifixion, which would have left Jesus' body severely weakened and exposed. The phrase "they look [and] stare upon me" directly foreshadows the public humiliation and mockery Jesus endured from the crowds, Roman soldiers, and religious leaders who "stood beholding" Him on the cross. This verse, along with others in Psalm 22, paints a detailed picture of the Messiah's suffering that was precisely fulfilled centuries later.
Christ-Centered Fulfillment
Psalms 22:17 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ on the cross. The psalmist's agonizing cry, "I may tell all my bones: they look [and] stare upon me," becomes the prophetic blueprint for the Messiah's passion. On Golgotha, Jesus' body, ravaged by scourging and the prolonged agony of crucifixion, would indeed have been reduced to a skeletal outline, every bone discernibly prominent, fulfilling the chilling imagery of the psalmist. The Roman method of execution was designed not only to inflict maximum physical pain but also to ensure public humiliation, and just as the psalmist described, "the people stood beholding" Jesus, mocking and reviling Him as He hung exposed. This verse underscores the reality that Christ truly "humbled himself and became obedient to the point of death, even death on a cross." He endured this ultimate public spectacle of suffering, not for His own sin, but as the "Lamb of God, who takes away the sin of the world" (John 1:29). His complete vulnerability and exposure, foretold in this psalm, were essential for Him to fully bear the curse and shame of humanity's sin, transforming the scene of ultimate degradation into the pinnacle of divine love and the triumph of redemption, as He cried, "It is finished!"