PSALMS 22

READING CYCLE THREE(see “Guide
to Good Bible Reading“)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT
PARAGRAPH LEVEL

This is a study guide commentary which means
that you are responsible for your own interpretation of the Bible. Each of
us must walk in the light we have. You, the Bible, and the Holy Spirit are
priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3).
Compare your subject divisions with the five translations above.
Paragraphing is not inspired, but it is the key to following the original
author’s intent, which is the heart of interpretation. Every paragraph has
one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. Hermeneutical practice demands that modern interpreters take
seriously the original author’s intent as the beginning point in
establishing a proper understanding of the meaning of any passage. This
proves to be difficult in this psalm.

1. uncertainty of the inspiration of the MT introductions (i.e., not
present in Dead Sea Scrolls)

2. the details do not fit the life of King David or any other OT
person

3. the striking similarity to the experiences of Jesus on the cross
(cf. Matt. 27:46; Mark 15:34)

 

B. Therefore, how should modern interpreters classify this psalm?

1. typology (i.e., an event in the OT parallels an event in Jesus’
life)

2. predictive prophecy

3. multiple fulfillment prophecy

4. historical account (in poetry) of the experience of an OT person

 

C. There are several unique elements that cannot be reconciled with
an OT psalmist’s historical setting.

1. crucifixion (i.e., “pierced,” see note at Ps. 22:16)

2. clothes gambled for by lot

3. rare assertion of the inclusion of the nations, Ps. 22:27

4. possible allusion to

a. eternal life, Ps. 22:26c

b. affect on the departed, Ps. 22:29

c. creation of a “seed” of faithful followers for
generations to come

5. notice there is no call for vengeance or attack on the enemies

 

D. I will approach the psalm, as others, from a historical,
grammatical, lexical orientation, but with an eye toward the death of
Christ. I can do nothing less!

 

E. This psalm is quoted or alluded to in the NT in connection to
Jesus’ crucifixion. The NT is the proper lens to view the OT, not
vice-versa! The NT (i.e., Jesus) is the ultimate revelation (cf. Matt.
5:17-48).

1. Ps. 22:1 – Matt. 27:46; Mark 15:34

2. Ps. 22:7 – Matt. 27:39; Mark 15:29

3. Ps. 22:8 – Matt. 27:43

4. Ps. 22:16 – John 20:25

5. Ps. 22:18 – Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24

6. Ps. 22:22 – Heb. 2:12

7. possibly Ps. 22:15 – in John 19:28

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 22:1-5
 ¹My
God, my God, why have You forsaken me?
 Far
from my deliverance are the words of my groaning.
 ²O my God, I cry by day,
but You do not answer;
 And
by night, but I have no rest.
 ³Yet
You are holy,
 O You who
are enthroned upon the praises of Israel.
 ⁴In You our fathers
trusted;
 They trusted and
You delivered them.
 ⁵To
You they cried out and were delivered;
 In
You they trusted and were not disappointed.

22:1 There are repeated vocative
type statements.

1. My God, my God, Ps. 22:1 (the doubling is for intensity)

2. O my God, Ps. 22:2 (Eloh, BDB 43)

3. O Lord, 22:19a (YHWH, BDB 217)

4. O You my help, 22:19b

The psalmist is calling on God in direct address with intensity and
passion. They know each other!

Just a note about Jesus quoting the first part of this psalm from the
cross, by that He meant (or an inspired gospel writer) for future readers
to read the whole psalm. Quoting the first line was a way to denote a
context on a Scripture scroll.

NASB, NKJV,
NRSV, NJB“forsaken”
TEV, JPSOA“abandoned”

This verb (BDB 736 I, KB 806, Qal perfect) means to leave or reject by abandoning. The
perfect denotes the idea of a settled
rejection. In several places the OT uses the term of YHWH rejecting His
covenant people and promises (cf. Ps. 119:8; Isa. 54:7; Jer. 7:12; Ezek.
8:12), but thank God for Gen. 28:15 and the second line of Isa. 54:7.

Notice the very personal aspect of this rejection or abandonment (i.e.,
“me,” cf. Matt. 27:46). The psalmist felt alone and betrayed by
YHWH. He did not understand why. It was not because of any perceived sin
(i.e., omission or commission).

▣ The second line has no verbal. NKJV, NRSV, REB, JPSOA all add “Why are
you. . .,” making it a question. The psalmist is “groaning”
(BDB 980, cf. Job 3:24; Ps. 32:3). The Hebrew word can refer to the roar
of a lion (cf. Job 4:10), but here to a human groan of psychological and
physical pain and confusion, which fits this context best. The psalmist
could not understand why the covenant God had rejected a faithful covenant
person (cf. Ps. 22:2).

This terrible sense of alienation, loneliness, and spiritual confession is
the result of the Fall (cf. Genesis 3). Mankind, made in YHWH’s image and
likeness (cf. Gen. 1:26-27; 3:8), has been damaged. The estrangement is
terrible. In this case the sense of YHWH’s silence is accentuated because
the psalmist knew Him. The psalmist could not understand the silence from
God and the vicious attack of others! But there was a purpose (i.e., the
gospel, cf. Mark 10:45; 2 Cor. 5:21)!

22:2 The psalmist’s persistent prayer goes
unheard by God or at least He does not apparently respond (cf. Ps. 42:3;
88:1-2).

The second line of Ps. 22:2 is difficult to translate. Literally “there
is no silence for me.” This could mean

1. he prays all night (NKJV, REB)

2. God remains silent

3. he finds no rest (LXX, TEV, JPSOA)

If this reflects Jesus’ future experience, then the last night in the
Garden of Gethsemane before His arrest fits best (cf. Matt. 26:36-46; Mark
14:32-42).

22:3-5 The psalmist describes God as

1. holy (cf. Ps. 99:9)

2. enthroned upon the praises of Israel (i.e., YHWH dwells between
the wings of the Cherubim above the ark of the covenant in the Holy
of Holies)

3. trusted in by the Patriarchs

a. they prayed, He delivered

b. they trusted and were not disappointed (i.e., there is historical
precedent to trust in YHWH)

 

NASB (UPDATED) TEXT: PSALM 22:6-8
 ⁶But
I am a worm and not a man,
 A
reproach of men and despised by the people.
 ⁷All who see me sneer at
me;
 They separate with the
lip, they wag the head, saying,
 ⁸“Commit
yourself to the Lord; let Him deliver
him;
 Let Him rescue him,
because He delights in him.”

22:6-8 In spite of Ps. 22:3-5 and God’s
faithful actions in the past to those who trusted in Him, the psalmist did
not feel helped.

1. he felt like a worm, Ps. 22:6 (cf. Job 25:6; Isa. 41:14)

2. he was reproached and despised by people, Ps. 22:6b

3. they sneered at him, Ps. 22:7 (see Matt. 27:39; Mark 15:29)

4. they mocked his faith and prayers, Ps. 22:8

a. commit (lit. “roll,” cf. Ps. 37:5; Pro. 16:3) –
BDB 164, KB 193, Qal imperative (cf.
Matt. 27:43)

b. let Him deliver him – BDB 812, KB 930, Piel imperfect used in a jussive
sense (cf. Matt. 27:43)

c. let Him rescue him – BDB 664, KB 717, Hiphil imperfect used in a jussive
sense

 

NASB (UPDATED) TEXT: PSALM 22:9-10
 ⁹Yet
You are He who brought me forth from the womb;
 You made me trust when upon
my mother’s breasts.
 ¹⁰Upon
You I was cast from birth;
 You
have been my God from my mother’s womb.

22:9-10 The imagery of these verses is the
predestined purpose of the righteous suffering servant.

1. sometimes an individual (used of Messiah in Isa. 42:1 and of His
death in Isa. 52:13-53:12)

2. sometimes the collective people of YHWH (cf. Isa. 41:8-9;
42:18-19; 46:3; 49:1)

This is OT covenant language. It expresses the redemptive purposes of God
for Israel (see
Special Topic:
YHWH’s Eternal Redemptive Plan). The psalmist believed
he had a purpose in God’s plan and could not understand God’s seeming
abandonment (cf. 2 Cor. 5:21).

22:9

NASB, REB“brought me forth”
NKJV“took me out”
NRSV“took
me”
NJB, JPSOA“drew me”
LXX“cast from”

This participle (BDB 161, KB 189) occurs only
here in the OT. Context gives us a general sense but the exact connotation
must remain uncertain. However, the general meaning of the verse is clear.

YHWH is involved in a person’s life even before birth (cf. Job 3:11; Ps.
139:13-16; Eccl. 11:5; Jer. 1:5). Life begins with God! Humans are created by
Him and for Him. See
Special Topic: The Fatherhood of God.

22:10 This verse is reflecting the concept
of covenant acceptance by birth (i.e., circumcision). Israelites were born
into the covenant people, however, true covenant faith and obedience were
the confirming evidence of the reality of their faith. So many Israelites
were not truly covenant people (i.e., disobedience to the covenant
stipulations, idolatry)!

 

 

NASB (UPDATED) TEXT: PSALM 22:11-18
 ¹¹Be
not far from me, for trouble is near;
 For
there is none to help.
 ¹²Many
bulls have surrounded me;
 Strong
bulls of Bashan have encircled me.
 ¹³They open wide their
mouth at me,
 As a ravening
and a roaring lion.
 ¹⁴I
am poured out like water,
 And
all my bones are out of joint;
 My
heart is like wax;
 It is
melted within me.
 ¹⁵My
strength is dried up like a potsherd,
 And
my tongue cleaves to my jaws;
 And
You lay me in the dust of death.
 ¹⁶For
dogs have surrounded me;
 A
band of evildoers has encompassed me;
 They
pierced my hands and my feet.
 ¹⁷I
can count all my bones.
 They
look, they stare at me;
 ¹⁸They
divide my garments among them,
 And
for my clothing they cast lots.

22:11-18 This describes in poetic imagery
the suffering of the psalmist. Many of the poetic details and parallelism
turned out to be very literal of Jesus’ rejection and crucifixion.

22:11 “Be not far from me” This
verb (BDB 934, KB 1221, Qal imperfect used in a jussive
sense, cf. Ps. 22:19; Ps. 71:12) is used in an interpersonal sense, not a
distance sense. The psalmist felt alone (“there is none to help,”
cf. Isa. 63:5) to face his enemies (i.e., bulls, lions, dogs, wild oxen).
Notice the contrast—when trouble is near the psalmist wants YHWH
near also!

22:12-13,16-18 His enemies are described.

1. bulls have surrounded him, Ps. 22:12

2. lions have attacked him, Ps. 22:13 (i.e., opened wide their
mouths, which is an idiom for a vicious attack)

3. dogs have surrounded him, Ps. 22:16

4. they stare at him

5. they pierced his hands and feet (cf. John 20:25; see note below)

6. they/I can count all my bones (i.e., [1] in the OT this may refer
to the suffering man being just skin and bones, [2] he is dead, having
been devoured by animals and only his bones are left or [3] in the NT this
may refer to the detail that the two thieves’ legs were broken to bring
about their rapid death on crosses, but Jesus, by this time, had already
died)

7. they divided his clothes by casting lots (cf. Matt. 27:35; Luke
23:34; John 19:24)

 

22:14-15 This is highly figurative language.
It is hard to pin down the exact allusion but the accumulative effect is a
completely discouraged person in light of

1. YHWH’s apparent absence even though the psalmist cries/groans day
and night

2. the presence of violent enemies on every side

3. the possibility that the imagery is alluding to symptoms of
sickness (cf. Isa. 52:14) or even the early process of bodily decay before
death (i.e., lit. “bones scattered about,” BDB 825, KB 962)

A striking, painful, surprising feeling from a faithful covenant follower!

22:15

NASB, NKJV,
RSV, LXX“strength”
NRSV, NJB,
NRSV, REB“mouth”
TEV“throat”
JPSOA“vigor”

The UBS Text Project gives the MT’s “my strength” (כחי)
an “A” rating (high probability). The NRSV, NJB, REB, and TEV
reverse the consonants to produce “my palate” (חכי,
KB 313, cf. Job 12:11; 20:13; Ps. 119:103; 137:6; Lam. 4:4; Ezek. 3:26).

NASB, NKJV,
NRSV“jaws”
REB“gums”
TEV“the
roof of my mouth”
NJB“jaw”
JPSOA“palate”
LXX“throat”

This Hebrew word (BDB 544 II, KB 594) occurs only here in the OT.
Therefore context, parallelism, and related roots must provide
interpreters a possible meaning. But please note that just because we do
not know the exact meaning of this word, still the general sense of the
verse is obvious.

▣ “You lay me in the dust of death”
The “you” here must refer to YHWH. YHWH (i.e., the only
causality in the universe) allowed the psalmist to approach death (i.e.,
imperfect verb, cf. Psalm 104:29).

This fits into the NT understanding of Jesus’ vicarious, substitutionary
death on our behalf as YHWH’s predestined will (cf. Luke 22:22; Acts 2:23;
3:18; 4:28; 1 Pet. 1:20).

Jesus was incarnated for several purposes.

1. fully reveal the Father

2. fully reveal His redemptive plan (i.e., the gospel)

3. die in our place, for our sin

4. show us what humans were created to be

It is crucial in interpreting these oblique OT texts to see the full and
complete revelation of the NT. The NT is the perfect fulfillment of the OT
(cf. Matt. 5:17-48). The story is fully understood only in Jesus, the
Messiah!

22:16

NASB, NKJV,
RSV“they
have pierced”
NRSV“shriveled”
(Akkadian root)
TEV“tear at”
LXX“gouged” or “dig”
NJB, NEB“hack off”
JPSOA
(cf. Isa. 38:13)“like lions (they maul, cf. Ps.
22:13)”
REB (footnote)“bound”
NET Bible“like a lion they pin”

This verse is not quoted directly in the NT Gospels related to Jesus’
crucifixion. Several other verses of this Psalm are. The real question is
“What does the Hebrew say?”

1. The UBS Text Project (p. 198) gives “like a lion” (כארי,
BDB 71) a “B” rating.

2. The verb “dig,” “bore,”
or “pierce” comes from רוכ, BDB 468 II (found
only here).

3. “Bound” or “tie” comes from the Greek
translation of Aquila, Symmachus, the Latin translation of Jerome, and two
Hebrew MSS (cf. UBS Handbook, p. 221). They assume the root is
רכן, BDB 501, KB 497, but there are no OT examples of
it.

4. See a good technical note in Gleason Archer’s Encyclopedia of
Bible Difficulties, p. 37.

Usually this idea of being pierced refers to a violent death by sword or
spear in battle (several different roots but two prophetically
significant).

1. Zech. 12:10 – BDB 201, KB 230 (cf. John 19:37; Rev. 1:7)

2. Isa. 53:5 – BDB 319, KB 320

The ambiguity (i.e., rarity, only here in the OT) of this word allows it
to function in an OT sense and a NT sense. This Psalm must have had
meaning in its day but obviously points beyond to the vicarious,
substitutionary atonement of Christ (i.e., nails pierced His hands and
feet). The full meaning of many OT texts comes to light only in Christ
(i.e., typology or direct prediction). I think it was Jesus Himself who
showed these texts of His suffering and resurrection to the two on the
road to Emmaus (cf. Luke 24:13-43) and they told the ones in the upper
room. Just then He appeared to them and showed them His hands and feet
(cf. Luke 24:36-43).

22:14-15,17 These verses describe how the
suffering/attacked author feels.

1. I am poured out like water

2. all my bones are out of joint (i.e., this was one result of
crucifixion)

3. my heart is like wax

4. my strength (or “palate”) is dried up (this possibly
relates to Jesus taking some wine just before His last words, cf. Matt.
27:48; Mark 15:36; John 19:29)

It is not certain how or if Ps. 22:17a relates to Ps. 22:14b. We are
dealing with Hebrew poetic parallelism! Remember this is not prose. This
is figurative language. Be careful of pushing details for theological
purposes, unless it is done by an inspired NT author!

22:16 “a band of evildoers” The
word “band” (BDB 417) means gathering or assembly. A different
word (BDB 874) is used of the same concept in Ps. 22:22 and 25. What a
contrast between these two assemblies.

1. evil men with evil purposes gather together

2. godly men with witness and worship purposes gather together (cf.
Ps. 1:5)

Which group do you want to be a part of?

22:18 In the OT this would refer to the
spoils of war being divided among the victors! Notice there is no parallel
OT passage. In the NT it refers to the fact that the Roman soldiers who
carried out the crucifixion were allowed to divide the condemned person’s
possessions among themselves as a payment for the extra duty.

NASB (UPDATED) TEXT: PSALM 22:19-21
 ¹⁹But
You, O Lord, be not far off;
 O You my help, hasten to my
assistance.
 ²⁰Deliver
my soul from the sword,
 My
only life from the power of the dog.
 ²¹Save me from the lion’s
mouth;
 From the horns of
the wild oxen You answer me.

22:19-21 Psalm 22:19 links to 22:11. The
jussive (see note below) is followed by three
imperatives of request.

1. hasten to my assistance – BDB 301, KB 300, Qal imperative, cf. Ps. 38:22; 40:13; 70:1,5; 71:12;
141:1

2. deliver my soul – BDB 664, KB 717, Hiphil imperative

3. save me – BDB 446, KB 448, Hiphil imperative

This strophe closes “You answered me” with a Qal perfect verb (BDB 772, KB 851) which implies that
the psalmist has come to the conviction that YHWH is/will answer him (cf.
Ps. 34:4; 118:5; 120:1).

Notice again how the psalmist characterizes his enemies.

1. the sword (i.e., “pierced” of possibly the bite of dogs,
cf. Ps. 22:16)

2. paw of the dog (cf. Ps. 22:16)

3. the lion’s mouth (cf. Ps. 22:13; 35:17)

4. the horns of the wild oxen (symbol of power, cf. Job 39:9-10)

 

22:19 “be not far off” See note at
Ps. 22:11.

22:20 “from the sword” It is
difficult to know exactly what problems/distresses/enemies the psalmist is
facing.

1. sickness

2. rebellion

3. invasion

Because of the many links to Jesus’ life, I think “sword” is
figurative language (cf. Ps. 37:12-15).

NASB (UPDATED) TEXT: PSALM 22:22-24
 ²²I
will tell of Your name to my brethren;
 In
the midst of the assembly I will praise You.
 ²³You who fear the Lord, praise Him;
 All
you descendants of Jacob, glorify Him,
 And
stand in awe of Him, all you descendants of Israel.
 ²⁴For He has not despised
nor abhorred the affliction of the afflicted;
 Nor has He hidden His face from him;
 But when he cried to Him for help,
He heard.

22:22-24 In a sense this strophe overlaps
with Ps. 22:25-31. Both speak of witness and praise of YHWH in a worship
setting (i.e., the assembly, Ps. 22:22; the great assembly, Ps. 22:25).
The difference is the scope of the help.

1. Ps. 2:22-24 – the afflicted

2. Ps. 22:25-31 – the world

 

22:22 There are two cohortative
verbs.

1. I will tell – BDB 707, KB 765, Piel cohortative

2. I will praise – BDB 237, KB 248, Piel imperfect used in a cohortative
sense

 

22:23 Notice the parallelism.

1. you who fear the Lord

2. you descendants (lit., seed) of Jacob

3. you descendants of Israel

They are to

1. praise Him – BDB 237, KB 248, Piel imperative

2. glorify Him – BDB 457, KB 455, Piel imperative

3. stand in awe of Him – BDB 158, KB 185, Qal imperative

 

22:24 The reasons for the praise, glory, and
awe to YHWH are

1. He has not despised (BDB 102, KB 117, Qal perfect) the afflicted

2. He has not abhorred (BDB 1055, KB 1646, Piel perfect) the afflicted

3. He has not hidden His face (BDB 711, KB 771, Hiphil perfect) from the afflicted

4. When the afflicted cried to Him for help, He heard (BDB 1033, KB
1570, Qal perfect)

The psalmist now feels YHWH has heard his cries for help and will respond
(cf. Ps. 22:21,22-24). This is a reversal of Ps. 22:1-2,8,11,19.

NASB (UPDATED) TEXT: PSALM 22:25-31
 ²⁵From
You comes my praise in the great assembly;
 I shall pay my vows before those who
fear Him.
 ²⁶The
afflicted will eat and be satisfied;
 Those
who seek Him will praise the Lord.
 Let your heart live forever!
 ²⁷All the ends of the
earth will remember and turn to the Lord,
 And all the families of the nations
will worship before You.
 ²⁸For
the kingdom is the Lord’s
 And He rules over the nations.
 ²⁹All the prosperous of
the earth will eat and worship,
 All
those who go down to the dust will bow before Him,
 Even he who cannot keep his soul
alive.
 ³⁰Posterity
will serve Him;
 It will be
told of the Lord to the coming generation.
 ³¹They will come and will
declare His righteousness
 To
a people who will be born, that He has performed it.

22:25-26 The setting is a worship setting,
probably the tabernacle/temple (i.e., “pay vows” and “eat
and be satisfied”). The worshipers are characterized as “the
afflicted” (BDB 776) from Ps. 22:24. They are the ones who

1. seek YHWH, Ps. 22:26 — BDB 205, KB 233, Qal participle

2. praise YHWH, Ps. 22:26 — BDB 237, KB 248, Piel imperfect

 

22:26 “Let your heart live forever”
This verb (BDB 310, KB 309, Qal jussive) reflects the common idiom used of the Kings
of Israel/Judah. The psalmist is a king. There seems to be fluidity in Ps.
22:28-31 between the covenant God and His kingly representative (i.e.,
Messiah, cf. 2 Sam. 7:1-17).

22:27 The universal emphasis is shocking and
unmistakable.

1. all the ends of the earth (cf. Isa. 45:22; 49:6; 52:10; 66:23;
Jer. 16:19; Micah 5:4)

2. all the families of the nations (cf. Gen. 12:3; Acts 3:25; Gal.
3:8)

Notice what the nations will do.

1. remember YHWH – BDB 269, KB 269, Qal imperfect

2. turn to YHWH – BDB 996, KB 1427, Qal imperfect (this verb is
often used of repentance)

3. worship before You/Him – BDB 1005, KB 295, Hishtaphel/Hithpalel
imperfect, cf. Ps. 66:4; 86:9

 

22:28 The reason for the universal emphasis
is given. This has always been YHWH’s desire. It is the clear implication
of Gen. 1:26-27 and the theological assertion of monotheism!

1. The kingdom is YHWH’s (cf. Ps. 47:7-9; 67:4; Obad. 1:21;
Zech. 14:9)

2. He rules over the nations (cf. Ps. 47:8; 1 Chr. 16:31)

 

22:29 This verse is difficult to translate.
Literally it would be

“all those in full vigor shall eat and prostrate themselves;

all those at death’s door, whose spirits flag, shall bend the knee before
Him” (JPSOA)

There is obviously a contrast between the wealthy and the poor/dying. The
thrust of the verse is that everyone, everywhere will worship YHWH/His
Messiah. Can we go so far as to see this verse as teaching an afterlife?
In light of the NT’s use of this Psalm as referring to Jesus’ death, maybe
so (cf. Luke 23:39-43).

One wonders if Ps. 22:29b has any connection to Phil. 2:10. The NT asserts
that one day every knee shall bow.

1. the lost

2. the saved

This bowing in judgment is not an act of faith for the lost, but an
acknowledgment of a fair judgment.

NASB, NKJV“even he who cannot keep his
soul alive”
NRSV“and I shall live
for him”
NJB“those who are dead”
REB“But I shall live for his sake”

The MT is reflected in the NASB, which the UBS Text Project (p. 200) gives a “C”
rating (considerable doubt). The LXX is reflected in the NRSV, which
involves the emendation of two consonants.

 

 

22:30-31 A new faith seed/family/descendant
will come from the terrible suffering event. They will serve the Suffering
One and declare His righteousness, i.e., innocence!

22:31

NASB“He has performed it“
NKJV“He has done this“
NRSV“he has done it”
TEV“the
Lord saved his people”
NJB“he has fulfilled it”
LXX, JPSOA,
NRSV, REB“the
Lord acted”

The verb (BDB 793, KB 889, Qal perfect) speaks of an accomplished task (cf. 1
Sam.26:25; Dan. 8:24). In light of NT usage this refers to mankind’s
redemption on Calvary (cf. Rom. 5:12-21), evidenced and verified by the
empty tomb (cf. 1 Cor. 15:1-28)!

DISCUSSION QUESTIONS

This is a study guide commentary, which means
that you are responsible for your own interpretation of the Bible. Each of
us must walk in the light we have. You, the Bible, and the Holy Spirit are
priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the
major issues of this section of the book. They are meant to be
thought-provoking, not definitive.

1. Is this Psalm a prediction, a typology, or a multi-fulfillment
prophecy?

2. List the possible connections between this psalm and Jesus’ death.

3. The psalmist calls his adversaries by names of several animals.
List them.

4. Why is there doubt about the word “pierced” in Ps. 22:16?

5. Explain the mood shift at Ps. 22:22.

6. Why is Ps. 2L27-29 so theologically significant?

 

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