Psalm 22 Study Notes

22:14-15 The terminology in these verses conveys the notion of being drained of strength. A heart like melting wax is similar to the image of “melting hearts” in other contexts where the emotion of fear is so intense that all courage disappears (Dt 20:8; Jos 2:11; 7:5). Dust of death implies the nearness and inevitability of death (Jb 7:21; 10:9) and is sometimes linked with Sheol (Jb 17:16).

22:16 The Hebrew text is difficult, reading literally “like a lion my hands and my feet” for pierced my hands and my feet. Other manuscript traditions, including the LXX, read the Hebrew ka’ari (“like the lion”) as a verb from the Hebrew root krh, meaning either “to bind” or “to dig.” Digging could be synonymous with piercing. Christians have often adopted this reading and seen it as a prophetic allusion to Christ’s crucifixion since NT authors quote so much of this psalm in relation to that event (e.g., Mt 27:46).

22:17-18 Counting bones seems to be related to imagery where a person was so emaciated from suffering or brutality that his bones were visible (102:5; Jb 19:20; 33:21). Dividing garments is an attested practice in Middle Assyrian laws where a criminal’s clothes could be given to the prosecutor or to those carrying out the sentence. It was apparently practiced in other cultures, including Rome in the first century, as evident at the crucifixion of Jesus (Mt 27:35; Jn 19:23).

22:19 Verses 19-21 express David’s petition. He refers to God as my strength.

22:20-21 The psalmist uses imagery from animals to represent enemies. All are repeated with the exception of the wild oxen instead of bulls. Their horns that gored in an attack are the main focus in that image (see note at 18:1-2). Dogs might not seem like a negative image because of their role as pets in modern Western society, but in much of the ancient Near East they were never domesticated and were always wild and ravenous animals.

22:22-24 Verse 22 begins a new major section in this psalm, shifting the focus from petition to thanksgiving. The shift might indicate that the prayer of vv. 1-21 had been answered or that such an answer was anticipated. Thanksgiving was to be offered in the assembly to evoke praise from the people of God. This was the responsibility of anyone whom the Lord rescued, so that the entire community could rejoice in God’s acts of deliverance (66:16). Whereas the psalmist praised God for being delivered from death, Jesus the Messiah brought glory to God through his death and resurrection.

22:25-26 The vows were those made during the time of prayer (50:14; 61:8; 66:13). Their fulfillment also took place in the great assembly as a further testimony of God’s goodness to the psalmist. Any ceremonially clean person witnessing someone’s praise offering was permitted to eat from it (Lv 7:11-21).

22:27-31 The psalm ends by broadening to the most universal purpose of God’s kingdom over the earth. Israel’s purpose was to be a testimony to other nations so they would bow down before the Lord and serve him (67:2; 72:11,17; 86:9). The growth of the kingdom throughout time is demonstrated in the phrase a people yet to be born (future generations). The inclusion of those who go down to the dust who would pay homage to the Lord (v. 29) is unusual, since in other psalms it is clear that the dead cannot praise him (6:5; 88:10-12). This is more likely a reference to the final stage of God’s kingdom when even the dead are brought back to life to recognize the Lord’s authority over all things (Dn 12:2).