June 4, 2024

To the person who feels like God has abandoned them

Psalm 22

Laura Ramos
Tuesday's Devo

June 4, 2024

Tuesday's Devo

June 4, 2024

Tuesday's Devo

June 4, 2024

Tuesday's Devo

June 4, 2024

Big Book Idea

Thinking and feeling God's way.

Key Verse | Psalm 22:1

My God, my God, why have you forsaken me?
Why are you so far from saving me, from the words of my groaning?

Psalm 22

Why Have You Forsaken Me?

To the choirmaster: according to The Doe of the Dawn. A Psalm of David.

1  My God, my God, why have you forsaken me?
    Why are you so far from saving me, from the words of my groaning?
2  O my God, I cry by day, but you do not answer,
    and by night, but I find no rest.

3  Yet you are holy,
    enthroned on the praises 1 22:3 Or dwelling in the praises of Israel.
4  In you our fathers trusted;
    they trusted, and you delivered them.
5  To you they cried and were rescued;
    in you they trusted and were not put to shame.

6  But I am a worm and not a man,
    scorned by mankind and despised by the people.
7  All who see me mock me;
    they make mouths at me; they wag their heads;
8  “He trusts in the LORD; let him deliver him;
    let him rescue him, for he delights in him!”

9  Yet you are he who took me from the womb;
    you made me trust you at my mother's breasts.
10  On you was I cast from my birth,
    and from my mother's womb you have been my God.
11  Be not far from me,
    for trouble is near,
    and there is none to help.

12  Many bulls encompass me;
    strong bulls of Bashan surround me;
13  they open wide their mouths at me,
    like a ravening and roaring lion.

14  I am poured out like water,
    and all my bones are out of joint;
my heart is like wax;
    it is melted within my breast;
15  my strength is dried up like a potsherd,
    and my tongue sticks to my jaws;
    you lay me in the dust of death.

16  For dogs encompass me;
    a company of evildoers encircles me;
they have pierced my hands and feet 2 22:16 Some Hebrew manuscripts, Septuagint, Vulgate, Syriac; most Hebrew manuscripts like a lion [they are at] my hands and feet —
17  I can count all my bones—
they stare and gloat over me;
18  they divide my garments among them,
    and for my clothing they cast lots.

19  But you, O LORD, do not be far off!
    O you my help, come quickly to my aid!
20  Deliver my soul from the sword,
    my precious life from the power of the dog!
21      Save me from the mouth of the lion!
You have rescued 3 22:21 Hebrew answered me from the horns of the wild oxen!

22  I will tell of your name to my brothers;
    in the midst of the congregation I will praise you:
23  You who fear the LORD, praise him!
    All you offspring of Jacob, glorify him,
    and stand in awe of him, all you offspring of Israel!
24  For he has not despised or abhorred
    the affliction of the afflicted,
and he has not hidden his face from him,
    but has heard, when he cried to him.

25  From you comes my praise in the great congregation;
    my vows I will perform before those who fear him.
26  The afflicted 4 22:26 Or The meek shall eat and be satisfied;
    those who seek him shall praise the LORD!
    May your hearts live forever!

27  All the ends of the earth shall remember
    and turn to the LORD,
and all the families of the nations
    shall worship before you.
28  For kingship belongs to the LORD,
    and he rules over the nations.

29  All the prosperous of the earth eat and worship;
    before him shall bow all who go down to the dust,
    even the one who could not keep himself alive.
30  Posterity shall serve him;
    it shall be told of the Lord to the coming generation;
31  they shall come and proclaim his righteousness to a people yet unborn,
    that he has done it.

Footnotes

[1] 22:3 Or dwelling in the praises
[2] 22:16 Some Hebrew manuscripts, Septuagint, Vulgate, Syriac; most Hebrew manuscripts like a lion [they are at] my hands and feet
[3] 22:21 Hebrew answered
[4] 22:26 Or The meek
Table of Contents
Introduction to The Psalms

Introduction to The Psalms

Timeline

Author and Date

Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.

Key Themes

The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:

  1. Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
  2. Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
  3. Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
  4. Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
  5. Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.

Types of Psalms

The Psalms can be identified according to some basic categories:

Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.

Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.

Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.

Hymns celebrating God’s law (Psalm 119).

Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).

Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).

Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).

Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).

Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).

Structure

The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.

Book 1 Psalms 1–41 Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26.
Book 2 Psalms 42–72 Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people.
Book 3 Psalms 73–89 The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88).
Book 4 Psalms 90–106 Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89.
Book 5 Psalms 107–150 The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134).
The Global Message of The Psalms

The Global Message of The Psalms

The Psalms are a resounding call for all God’s people and for all the world to sing! We are called to sing songs of confession and trust in God; to sing songs of thanksgiving and praise. The Psalms summon the global church to take up the cause of calling the world to join in such global and eternal songs of trust in, delight in, and worship of God for his magnificence—especially his magnificence displayed in his saving mercy.

Songs of Honest Lament

There is a surprising degree of honesty found in the prayers and songs of the Psalms. We find honest lament to God, with frequent repetition of questions such as “Why?” and “How long?” The psalmist asks in Psalm 42:9, “Why have you forgotten me?” Another psalm wonders, “Why, O LORD, do you stand far away? Why do you hide yourself in times of trouble?” (10:1; see also 88:14). “How long, O LORD?” is a frequent cry to God in the Psalms (see 6:3; 13:1; 79:5; 89:46).

Such prayers flow from desperately challenging situations, in which life feels overwhelming. Yet they also reflect the confident expectations of our honest cries to our compassionate and faithful God. The Lord invites his people worldwide to be boldly transparent before him—no masks, no pretense—even when the heart is breaking. He promises never to abandon those who belong to him.

Songs of Repentance and Trust

Songs of repentance are scattered throughout the Psalms. In such songs there are confessions of corporate sin—“Both we and our fathers have sinned; we have committed iniquity; we have done wickedness” (Ps. 106:6)—and individual songs of penitence (Psalms 6; 25; 32; 38; 51; 130; 143). These are not hopeless laments, but cries to a God who is a gracious deliverer (6:4), who deals with us according to his great love and mercy (51:1), and whose forgiveness flows from his goodness and not ours (130:3–4).

There is abundant reason to trust such a God for every good thing and in every situation (Psalm 23). To such a God we turn in times of great trouble, when we are at an utter loss in this fallen world. When enemies surround us and there is no one to help, God is our hope for deliverance (Psalm 22). Whether the desperate individual (Psalm 13) or the destitute community (Psalm 12) is in view, God is faithful to his promises. His steadfast love endures. He is worthy of our songs!

Songs of Thanksgiving and Praise

The Psalms are a divinely orchestrated hymnbook of thanksgiving and praise for God’s people. The covenant people of God return thanks to God for his wonderful deeds of deliverance, justice, and defense (Psalm 9), and for his favor and mercies (30:5, 7, 8, 10). All of this moves his people to burst into songs of joy and glad dancing (30:11–12).

In the Psalms, the people of God rejoice in all that God is and all that he has done. These songs of praise exalt God for his unsearchable greatness, his glorious splendor, and his awesome deeds (Ps. 145:3–6). He is worshiped as the King over all creation (93:1),the eternal King (10:16), the King of glory (24:8, 10), the King of all the earth (47:7), and the great King above all gods (95:3).

The Global Message of the Psalms

For all God’s people. The global message of the Psalms is that in light of God’s unfailing love and faithfulness there is a song to be sung by all God’s people everywhere—whatever their circumstances, whatever their emotions, whatever their adversity. The song to be sung will be of varied themes: lament, confession, repentance, thanksgiving, or praise to God. All of these, however, are songs of worship, expressing the universal experiences of God’s people. This is worship of God by the individual and the community, local and global, young and old (Ps. 148:12), now and forever (89:52). For a lost world filled with rebellion and sorrow, there is no greater remedy than a song that brings those who sing it to take refuge in God himself: a song for the oppressed, the hungry, the prisoner, the sojourner, the widow, and the fatherless (146:7–9).

A new song. The message of the Psalms is a call to the whole world to “Sing a new song!” “Oh sing to the LORD a new song; sing to the LORD, all the earth!” (Ps. 96:1). This is not a song of empty promises, but a song full of hope, a song exulting in the salvation of a covenant keeping and merciful God; not a song that fades, but an enduring, eternal song; a song of a God who lifts us out of mud and mire (69:2, 14).

Celebrating salvation. The book of Psalms opens with a picture of the two ways of life—the blessed and fruitful life of the one who delights in God, and the fleeting life of the wicked who (apart from God) stand condemned (Psalm 1). The world is called to set aside folly and to join in the life and song of the Redeemer, celebrating the salvation that is rooted in the sacrifice of the Savior (Psalm 22). This new song has been sung down through the ages; it continues today throughout the world; and it will one day be sung in the very throne room of God (Rev. 14:3).

Summoning the Nations

To the ends of the earth. The global church has a message for the world: join in this song! It is a celebration that will generate further praise—globally, generationally, and eternally. The church is to “declare his glory among the nations!” (Ps. 96:3). From Israel to the Christian church today to the global kingdom that will one day be known to the very ends of the earth, the redeemed of the Lord will come from every nation, tribe, people, and language, giving God thanks and celebrating his grace (Rev. 7:9).

For all nations. There is a message for the nations: “Praise the LORD, all nations! Extol him, all peoples!” (Ps. 117:1). The Lord humbles the nations (9:5, 19, 20), but he extends to all an offer of mercy and grace. One day, the nations will become Christ’s inheritance (2:8). This song begins with us but it must not end with us. There is a glorious globalization of the worship of God that we are privileged to help advance. In Christ we have found fullness of joy and pleasures forevermore (16:11). In turn we call the nations as well to be glad and sing for joy in him (67:4).

Fulfilled in Jesus. The love and mercy of God that forms the heart of the Psalms explodes onto history with the coming of Christ. It is in and through him that believers worldwide see God’s covenant faithfulness right before their eyes.

Spreading God’s glory. That glorious, global worship of God through Jesus Christ is not yet fully known or complete. Generating it is therefore our glad mission while on this earth. We will not rest till God’s glorious name is blessed forever and the whole earth is filled with his glory (Ps. 72:19).

Psalms Fact #3: How are the Psalms divided?

Fact: How are the Psalms divided?

How are the Psalms divided? The Psalms are divided into five books: 1–41; 42–72; 73–89; 90–106; 107–150. Each book ends with a “doxology,” a hymn of praise to God.

Psalms Fact #4: What was the main purpose of the Psalms for the people of God?

Fact: What was the main purpose of the Psalms for the people of God?

What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.

Psalms Fact #6: What is a psalm of lament?

Fact: What is a psalm of lament?

What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.

Psalms Fact #7: How many of the Psalms were written by David?

Fact: How many of the Psalms were written by David?

How many of the Psalms were written by David? David is the author of about half of the Psalms. Other authors include Asaph, Solomon, Moses, and the sons of Korah.

Psalms Fact #9: What defined someone as an “enemy” of the people of Israel?

Fact: What defined someone as an “enemy” of the people of Israel?

What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.

Psalms Fact #10: Are the Psalms poetry?

Fact: Are the Psalms poetry?

Are the Psalms poetry? The Psalms often reflect the feelings or emotions of the person who wrote the psalm. The book of Psalms includes poetry that covers all kinds of emotional feelings and experiences, from anguish and sorrow to great joy and thanksgiving.

Psalms Fact #12: How often does the NT quote from the Psalms?

Fact: How often does the NT quote from the Psalms?

How often does the NT quote from the Psalms? Of all the OT books, the Psalms and Isaiah are by far the two most widely quoted in the NT.

Psalms Fact #13: Selah

Fact: Selah

What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.

Psalms Fact #20: Snares

Fact: Snares

Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.

Psalms Fact #27: A helpful guide

Fact: A helpful guide

A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.

Psalms Fact #28: Memorizing the Psalms

Fact: Memorizing the Psalms

Memorizing the Psalms. The poetic style of the Psalms make them easy to memorize. Throughout the centuries, many believers have memorized all 150 Psalms.

Psalms Fact #40: How long?

Fact: How long?

How long? This question (79:5) occurs nearly twenty times in the Psalms, more than any other question. It is almost always associated with a psalm of lament, such as Psalm 79.

Structure of Psalms

Structure of Psalms

The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.

Book 1 Psalms 1–41 Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26.
Book 2 Psalms 42–72 Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people.
Book 3 Psalms 73–89 The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88).
Book 4 Psalms 90–106 Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89.
Book 5 Psalms 107–150 The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134).
The Use of Psalm 22 in Matthew 27

The Use of Psalm 22 in Matthew 27

Ps. 22:18 They divide my garments among them, and for my clothing they cast lots. And when they had crucified him, they divided his garments among them by casting lots. Matt. 27:35
Ps. 22:7 All who see me mock me; they make mouths at me; they wag their heads. And those who passed by derided him, wagging their heads. Matt. 27:39
Ps. 22:8 “He trusts in the LORD; let him deliver him; let him rescue him, for he delights in him!” He trusts in God; let God deliver him now, if he desires him. For he said, “I am the Son of God.” Matt. 27:43
Ps. 22:1 My God, my God, why have you forsaken me? Why are you so far from saving me, from the words of my groaning? And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “ My God, my God, why have you forsaken me?” Matt. 27:46
OT Testimony that All Are under Sin (3:9)

OT Testimony that All Are under Sin (3:9)

Romans 3 OT Reference
Sinful Condition
v. 10, none is righteous Ps. 14:3/53:3; Eccles. 7:20
v. 11a, no one understands Ps. 14:2/53:2
v. 11b, no one seeks for God Ps. 14:2/53:2
v. 12, all have turned aside; together they have become worthless; no one does good, not even one Ps. 14:3/53:3
Sinful Speech (note progression from throat to tongue to lips)
v. 13a, b, their throat is an open grave; they use their tongues to deceive Ps. 5:10, Septuagint (English, 5:9)
v. 13c, the venom of asps is under their lips Ps. 140:3
v. 14, their mouth is full of curses and bitterness Ps. 10:7
Sinful Action
v. 15, their feet are swift to shed blood Prov. 1:16/Isa. 59:7
v. 16, in their paths are ruin and misery Isa. 59:7
v. 17, and the way of peace they have not known Isa. 59:8
Summary Statement
v. 18, there is no fear of God before their eyes Ps. 36:1
Study Notes

Ps. 22:1–2 why have you forsaken me? David feels distress because he has received no relief to his pain or answer to his prayers.

Study Notes

Ps. 22:6–8 In contrast to God’s past faithfulness (vv. 3–5), the singer has been mocked by his fellow Israelites (v. 6).

Study Notes

Ps. 22:9–11 The singer again recalls the past, as in vv. 3–5, but this time it is more personal. In effect he tells the Lord, “Not only have you been faithful to our ancestors in Israel, you have always been faithful to me.” In this light he can pray confidently, be not far from me.

Study Notes

Ps. 22:12–18 The singer’s enemies are bent on evil like bulls (v. 12), a lion (v. 13), and dogs (v. 16). This leaves the singer without energy (v. 14) or strength (v. 15). Compare 1 Pet. 5:8.

Ps. 22:18 This verse is quoted in John 19:24.

See chart See chart
The Use of Psalm 22 in Matthew 27

The Use of Psalm 22 in Matthew 27

Ps. 22:18 They divide my garments among them, and for my clothing they cast lots. And when they had crucified him, they divided his garments among them by casting lots. Matt. 27:35
Ps. 22:7 All who see me mock me; they make mouths at me; they wag their heads. And those who passed by derided him, wagging their heads. Matt. 27:39
Ps. 22:8 “He trusts in the LORD; let him deliver him; let him rescue him, for he delights in him!” He trusts in God; let God deliver him now, if he desires him. For he said, “I am the Son of God.” Matt. 27:43
Ps. 22:1 My God, my God, why have you forsaken me? Why are you so far from saving me, from the words of my groaning? And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “ My God, my God, why have you forsaken me?” Matt. 27:46
Study Notes

Ps. 22:19–21 do not be far off. While recalling God’s past answers to his prayers, the singer asks for relief in his present distress.

Study Notes

Psalm Ps. 22. This psalm appears to be an individual lament. The singer has been attacked by unscrupulous people and mocked by those who should feel sympathy. Nevertheless, he looks forward to vindication and joyful worship with the rest of God’s people. Because of its prominent place in the crucifixion story, Christian readers have found in this psalm a description of the sufferings of Jesus. See chart.

Ps. 22:22–31 The singer is confident that when God answers his prayer, he will be vindicated and will again be able to join God’s people in worship. Indeed, all the families of the nations will join him in praising God (see Gen. 12:3; 22:18; etc.). The singer’s personal story of trouble and vindication is part of the larger story of God’s redemptive work in the world.

See chart See chart The Use of Psalm 22 in Matthew 27

The Use of Psalm 22 in Matthew 27

Ps. 22:18 They divide my garments among them, and for my clothing they cast lots. And when they had crucified him, they divided his garments among them by casting lots. Matt. 27:35
Ps. 22:7 All who see me mock me; they make mouths at me; they wag their heads. And those who passed by derided him, wagging their heads. Matt. 27:39
Ps. 22:8 “He trusts in the LORD; let him deliver him; let him rescue him, for he delights in him!” He trusts in God; let God deliver him now, if he desires him. For he said, “I am the Son of God.” Matt. 27:43
Ps. 22:1 My God, my God, why have you forsaken me? Why are you so far from saving me, from the words of my groaning? And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “ My God, my God, why have you forsaken me?” Matt. 27:46

S3:108 Psalm 22

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Dive Deeper | Psalm 22

"My God, my God, why have you forsaken me?" (Psalm 22:1) These powerful words were quoted by Jesus as he hung dying on a cross. Our Savior suffered horrific acts, humiliation, and punishment all to save us.

We, like Jesus, will experience suffering. In fact, John 16:33 promises tribulation in this world. The intimate prayers in this psalm reflect how we can suffer and express our emotions in a way that still honors God.

1. Be honest and cling to truth (Psalm 22:1-3, 6)

The language used by David in this psalm is raw and honest.  He feels abandoned (Psalm 22:1). He cries out to God for relief, but gets no answer (Psalm 22:2). He feels insignificant (Psalm 22:6). Yet, David remembers God's character. In Psalm 22:3 and throughout the psalm, we see him reminding himself that he serves a holy God whom he trusts. Even though he has received no answer, he continues to cry out to God for help because he knows God listens and saves.

2. Remind yourself of what God has done (Psalm 22:4-5, 9-10)

The Bible is a rescue story. Searching the Scriptures, we see countless stories of a God who has delivered His people. Our own stories of grace are no doubt marked with instances in which God has rescued us from a pit. Although it may not be our first inclination, remembering what God has already done for us will help us see the good and loving Father we have. He will not leave us or forsake us (Deuteronomy 31:6).

3. Remind yourself of what God will do (Psalm 22:26-31)

Yes, we will suffer as John 16:33 states, but Jesus doesn't end His statement there. He follows up with, "But take heart; I have overcome the world." Our suffering is not the end of the story.  As believers, we look forward to an eternity with our Lord. In his pain, the Psalmist looks past his temporary state, to the day when the Lord will rule and those who seek Him will find relief from their suffering (Psalm 22:26-28).

This month's memory verse

And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

– Matthew 28:18-20

Discussion Questions

1. Do you believe you can truly be honest with God about how you feel and what you want? Is there anything keeping you from being honest with God in your prayers?

2. What truths/promises help remind you of God's character? Do you turn to God's Word when you find yourself in a season of suffering?

3. Read Matthew 27:27-50. What similarities do you see between the words in Psalm 22 and Jesus' crucifixion and death? How does Jesus' spiritual, personal, and physical suffering impact you in your own suffering?

As we gear up to release even more features for Join The Journey in 2025, our staff team, unfortunately, no longer has the margin to continue to support the comment functionality. We have big things in store for Join The Journey 2025. Stay tuned!

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Michael Sisson

Re: Ps 22:28 Psalms 22:28 (NASB1995) For the kingdom is the LORD'S And >>>He rules over the nations.<<< See Ps 47:7-8; Zec 14:9; Ob 21 By definition, this means He’s G-d of the gentiles as well as the Jews. This may seem self-evident when speaking of the Omnipotent, but it becomes a critically important legal point in Rom 3:29-31, Dt 6:4 (the Shema), and in arriving at a right understanding of Acts 15 (the Jerusalem Council). Gentiles need not convert to Judaism to follow the G-d of Abraham, Isaac, and Jacob, for neither their salvation, nor their citizenship in the “commonwealth of Israel” (Eph 2:12), is through circumcision and Torah observance, but rather through faith in Yeshua ha Mashiach (Christ Jesus). (See 1Cor 5:7) “Between Exodus 12 and 23, we are given a step by step description of the process of the founding of the Israelite polity. At the beginning of chapter 12, God commands Moses and Aaron to initiate a new calendar for the Israelites, beginning with the spring month of Nissan (Ex 12:1-2). He then names the new polity Adat Bnai Yisrael (“the congregation of Israel”; Ex 12:3) and sets down procedures for establishing citizenship in it through the sacrifice of the pascal lamb and the observance of Passover (12:3-28 and 43-51).” — Daniel Elazar, Covenant & Polity in Biblical Israel: Biblical Foundations & Jewish Expressions, p. 178
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Michael Scaman

With several positive uplifting Psalms before and several positive uplifting Psalms after, the deep painful lament here cries off the page with contrast. Even looking at the psalm only by itself it has the most trauma but also the most deliverance comparing the first half to the second. In the darkest moments, when it feels like the night will never end, remember that a dawn is near. A sunrise is coming. That may be what the title “the hind of the dawn” may be meant to convey. It's dark but something glorious is coming. One of the 7 words (Jesus sayings while dying) from the cross in between opens Psalm 22. The question why is asked but not answered and some say we maybe don't need to peek behind the cross and try. The doubling is significant. My God, my God said here and by Jesus doubled implies close familiarity for a name when doubled in Hebrew but hurts when it is not closeness felt, rather abandonment. "I am a worm and not a man." Despised by men. Don’t think earthworm. Think of something meant to be crushed. This is no ordinary worm. It is a Tola, meaning scarlet, which dies in a tree and is crushed to produce red dye. Tola used in the Old Testament for Scarlet a number of times. "Though your sins be as scarlet (tola) you will be as white as snow. They cast lots for His clothes, but He will clothe us with His righteousness. His pure robes will replace our rags. Our robes washed in His scarlet blood. They will say “he saved others but he could not save himself” and that was not wrong. He could not save others if he saved himself. Some translations have the mockers curling their lips, sticking out tongues, parting the mouth with an evil grin, jutting out the lips. Faces affected with sneers. He was mocked for suffering and the belief by many that God delights in Him. Yet that delight goes back before He was born. Ps 22:9-10 will say in 4 ways how God was his God from birth and even before birth, fitting of Jesus. In some sense one might say that God was David’s God from or before birth, more literally true and more strongly true of Jesus. The first half of the Psalm is a lament, full of images of dogs, lions, and wild oxen. But in the second half, we see a reversal of this curse, a deliverance from wild oxen, lions, and dogs. Reverse the curse. A full half of the Psalm will relate to deliverance and a good eventual outcome. Jump from present tense to future tense. There will even be a promised history changing global impact. Future generations, those not yet born, will hear about His righteousness. They will learn of the One who suffered for us. O. Palmer Robertson sees this deep lament as a turning point, connecting two psalms of the King before it with two psalms of God after it, binding David's dynasty to God's eternal reign and a great future deliverance.
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Shawn Foster

Very good Laura! Profound yet practical. 1. Absolutely I believe we can be honest and transparent with God. Let no camouflage rule over me. 2. Coming soon- Psalm 23- says He is our Shepherd. He cares deeply, knows us intimately, protects us from wild animals and dangerous ideologies. 3. Matthew 27- a sobering reminder. Jesus was mocked, beaten, spit on and executed on our behalf. This should strengthen our hearts and steel our spines to stand firm. 1 Corinthians 15:58 …”Let nothing move you. Always give yourself fully to the work of the Lord, because you know that your labor in the Lord is not in vain.” Thank you Laura. HAGWOW my friends & family.
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Sue Bohlin

Thank you, Laura. Some years ago I encountered some teaching on Psalm 22 that was one of the biggest spiritual lightbulb moments of my life. So many people read Jesus quoting from Psalm 22:1 on the cross and deduce that the Father turned His face away from the Son out of disgust and horror. Which would have meant a split within the Godhead. Instead, we need to remember that Jesus was invoking the first line of a SONG, a very well known song of the people of Israel. The point of starting a song is to get other people to keep on singing the words in their heads. For example, if someone around here sings, "The stars at night are big and bright . . . ," chances are everyone around them instantly claps and thinks (if they don't outright sing it), "Deep in the heart of Texas!" The same thing would have happened when Jesus started the song, "My God my God why have You forsaken me . . ." People would be reminded of the trajectory of this song, which includes both a painful lament that pointed to Jesus' experience on the cross, AND trust in God that points to a happy ending. This song is about plunging deep into a painful felt separation (when Christ became sin, 2 Cor. 5:21, which kept Him from sensing His Father's presence, like astronauts piloting their spacecraft to the other side of the moon which cuts off communication with Mission Control). But then it's about emerging into resumed fellowship with the Father: "I will tell of your name to my brothers; in the midst of the congregation I will praise you. . ." Once again, it's so important to discover the context of what we read in scripture to get the full meaning! When I read "My God my God, why have You forsaken me," I think that the Father and the Spirit responded, "We know what You're doing with this song, beloved Son, but We have not forsaken You. We're right here loving You as We have from all eternity."
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greg jones

Good morning Laura, great bio. Shout out to Watermark’s re-gen and the positive impacts they have on lives. For the time place and people this psalm is written I can easily see it applying to the fall of Jerusalem and then the later rise of Cyrus king of Prussia, God’s anointed Isaiah 45:1. For NT when writing about Jesus they don’t compare Jesus to Cyrus. They do however take scripture that would have even been old to them and reapply what pointed to a Cyrus type figure and to describe Jesus. An example would be Paul writing in Romans. The deliverer will come from Zion; he will turn godlessness away from Jacob. And this is my covenant with them when I take away their sins. Romans 11:26-27 Paul seems to be pulling from Isaiah 59:20 “The Redeemer will come to Zion, to those in Jacob who repent of their sins,” declares the Lord. And Isaiah 27:9 By this, then, will Jacob’s guilt be atoned for, and this will be the full fruit of the removal of his sin. But to make it fit Paul reverses “the redeemer will come [to] Zion” to, “the deliver will [come] from Zion.” If taken literally Isaiah 59:20 would have made a case for someone like Caesar being Israel’s redeemer. Which Caesar probably wouldn’t have minded in Paul’s day.
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Amy Lowther

1. Yes, but sometimes time is a factor that has me feel I forgot something and needed to do something more I didn’t do. 2. The sun rising in the morning and setting every night reminds me of God’s character. God’s Word in the Bible, especially John 3:16, “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life”, and God’s Word in sermons, reminds me of God’s character. These ideas help me value God and motivate me to turn to God if I find myself suffering. 3. Each passage presents anger, injury, death, and how believing in the Lord could improve the situations. The spiritual, personal, and physical suffering of Jesus gives me example to learn from and to use in positive ways if I suffer. Laura - Thank you for sharing your ideas. You make a good point in saying, “The intimate prayers in this psalm reflect how we can suffer and express our emotions in a way that still honors God”. Though suffering is tough, God still loves each of us unconditionally, and will help us find answers that don’t include suffering.