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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.
"But You, O Lord, withhold not Your help far from Me" [Psalm 22:19]. But You, O Lord, raise Me up again, not as the rest of men, at the end of the world, but immediately. "Look to My defence." "Look," that they in no wise hurt Me.
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SUMMARY
Psalms 22:19 is a fervent and pivotal plea from a suffering individual to God, imploring His immediate and tangible presence and swift intervention. Following a detailed portrayal of intense physical and emotional torment, the psalmist's urgent cry for God not to remain distant but to act as his ultimate strength and deliverer underscores a profound, persistent reliance on divine help in the face of overwhelming adversity, isolation, and the very brink of death.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 22:19 employs several powerful literary devices to convey the psalmist's desperate plea. Apostrophe is prominently evident as the psalmist directly addresses God ("O LORD," "O my strength"), creating a profound sense of intimacy and immediate communication in a moment of profound distress. The phrase "O my strength" functions as a potent Metaphor, portraying God not merely as a provider of strength, but as strength itself, the very essence of power and resilience for the psalmist in his state of utter weakness. The pervasive use of the Imperative Mood in "be not thou far" and "haste thee to help me" highlights the extreme urgency and raw desperation of the speaker's plea, transforming a request into a fervent command born of critical need. This creates a dramatic intensity, emphasizing the dire nature of the situation and the psalmist's complete and absolute reliance on immediate divine intervention.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 22:19 powerfully articulates the believer's inherent right and desperate need to appeal to God in times of extreme distress, even when God's presence feels agonizingly distant. It underscores the profound theological truth of God's immanence – His active involvement in creation and the lives of His people – even as the human experience of suffering may suggest otherwise. The psalmist's raw cry is a testament to persistent faith, demonstrating that true reliance on God means bringing our deepest, most desperate needs before Him, trusting in His covenant faithfulness and His identity as our ultimate strength. This verse serves as a timeless model for prayer that moves beyond polite requests to passionate, urgent supplication, reminding us that God is not intimidated by our desperation but invites us to cast all our anxieties upon Him, knowing He cares for us. It also highlights the paradox of faith: acknowledging profound personal weakness while simultaneously declaring God as one's all-sufficient strength.
REFLECTION AND APPLICATION
In the darkest valleys of life, when circumstances overwhelm and God feels distant, Psalms 22:19 offers a profound spiritual anchor and a powerful template for prayer. It validates the authentic human experience of feeling forsaken and empowers us to voice our deepest anxieties and most desperate needs directly to the Lord. This verse teaches us to move beyond mere intellectual assent to God's power and to actively declare Him as our personal "strength" in moments of profound weakness, exhaustion, and despair. It encourages a bold, unreserved, and urgent approach to prayer, reminding us that God invites us to "haste" Him with our needs, trusting in His immediate attention and His sovereign ability to intervene. When we are physically or emotionally depleted, facing seemingly insurmountable challenges, or feeling isolated and abandoned, this verse provides the very language to cry out for His palpable presence and swift deliverance, transforming our desperation into an act of profound faith and complete dependence.
Questions for Reflection
FAQ
Why does the psalmist ask God not to be far, if God is omnipresent?
Answer: While God is indeed omnipresent and universally present in all places, the psalmist's plea "be not thou far from me" is not a theological statement about God's spatial location but an experiential and relational one. It reflects the psalmist's feeling of God's absence, silence, or inactivity in his profound suffering. In moments of extreme distress, when divine intervention seems delayed or withheld, a person can feel abandoned, even if intellectually knowing God is everywhere. This cry is a desperate longing for God's active, manifest presence and intervention in his immediate circumstances, a desire for God to draw near in a way that brings comfort, strength, and deliverance. It's a prayer for God to make His presence felt and His power known, transforming a sense of isolation into one of intimate divine care and rescue, much like Jesus' own cry on the cross in Matthew 27:46.
CHRIST-CENTERED FULFILLMENT
Psalms 22:19 finds its ultimate and most profound fulfillment in the person of Jesus Christ, particularly during His crucifixion. As the Messianic Psalm, Psalm 22 vividly prefigures the agony of the cross, where Jesus, bearing the sins of the world, experienced the ultimate depth of human suffering and perceived divine forsakenness. His agonizing cry, "My God, my God, why hast thou forsaken me?" (quoted in Matthew 27:46 and Mark 15:34), directly echoes the opening of this psalm. Yet, even in that moment of unparalleled suffering and perceived abandonment, Jesus' continued address to God as "My God" reveals an underlying, unwavering trust in the Father's ultimate faithfulness, even as His human nature cried out in anguish. Just as the psalmist appealed to God as "my strength" and pleaded for swift help, Jesus, though seemingly abandoned by God for the sake of humanity's sin (2 Corinthians 5:21), remained utterly dependent on the Father's will and power. He knew that His ultimate deliverance would come through resurrection, securing eternal help for all who call upon Him. This verse thus points to Christ as the one who fully entered into the human experience of suffering and felt the crushing weight of God's distance due to sin, yet clung to the Father as His strength, ultimately fulfilling the plea for divine intervention through His victorious resurrection (Romans 8:34), securing salvation and help for all believers (Hebrews 5:7-9).