This psalm has been called the “fifth gospel” account of the crucifixion of Jesus. Jesus, crying out in crucifixion agony, said, “My God, my God, why hast thou forsaken me?” (Mark. 15:34; Matthew 27:46). He was quoting the first verse of this psalm, thus identifying himself with the suffering of humanity from whom God seemed to have departed.
If one reads this psalm carefully, in connection with other laments such as Psalms 55 and 69, it is clear the author speaks of his own troubles, and has no eye on events several centuries in the future. Yet God, overseeing his entire plan, set these words here knowing how they would surface again from the lips of his suffering son.
These words, echoing from the cross, led the followers of Jesus back to this psalm as they described his passion. Where appropriate, they employed the language of this poem as they wrote of the agony of their Master. This can be seen in verse 7 (Mark 15:29; Matt. 27:39), in verse 8 (Matt. 27:43; Luke 23:35f.), and in verse 18 (Mark 15:34; Matt. 27:35; Luke 23:34; and John 19:24). Some would also consider verse 17 as a reference to Christ, but it is nowhere so cited in the New Testament.
...He was identifying himself with the sufferings of humanity.
There have been various interpretations of Jesus’ words. At the most basic, he was identifying himself with the sufferings of humanity. Some suggest God actually forsook Jesus in repugnance at the sins the Lord bore. Others feel Jesus was never forsaken, but felt in his agony (as humans often do) that he had been abandoned. We would suggest a third view. Jesus knew the entire content of the psalm, and that it would conclude with a cry of victory because the one seemingly abandoned had been heard. Thus Jesus’ words were a cry of faith, emerging from the dankest hours of his earthly pilgrimage.
What was this author’s problem? It seems to have been threefold. First there was the affliction itself, which involved opposition from enemies, and also involved God’s actions. The enemies are indicated in verses 6-8, 12f., and 16-18. In verse 15 the author says God laid him in the dust of death. But just what was the specific nature of his afliction? Some suggest verses 14-17 depict one who was desperately ill, but that is not certain. The language here may be figurative, as the animal references are figurative. In the end of the day, we cannot know for a certainty the cause of his suffering.
Second, we have the poet’s emotional reaction to his plight. This is painfully clear in the first part of the psalm (verses 1-21), as his elation at deliverance is clear in verses 22-31. In short, we do not know the exact nature of his problem, but there is no doubt how he reacted to it.
Third, he suffered a severe theological problem. God was (it seemed) absent. Repeated prayers (1, 11, 19) were unavailing. His abandonment by God contradicted God;‘s vblessings on the nation in the past (verses 3-5) as well as his former blessings on the psalmist (verses 9-11).
This lament makes a complete reversal beginning in verse 22 (verse 21b in NRSV). This feature, found in many laments, has sometimes been called “the certainty of a hearing.” The core of the matter is found in verse 24, where the author exclaims that God had not “despised or abhorred the affliction of the afflicted.” God had not hidden his face, but had heard the petitioner’s cries. There are two ways to understand these words. One is that they express hope that God will answer in the future. The other is that the prayer had been answered, and the poet writes after the event. In the final analysis the outcome is the same, but it does effect whether texts within the psalm will be seen as circumstances already past, or as suffering borne in hope God will eventually answer.
The author’s grief and faith are immediately obvious. God is “gone,” but the prayers continue. The one abandoned by God will not himself abandon God. Here is a powerful lesson about faith in the worst of times. Further prayers are found in verses 11 and 19. A note found through all three is that God is “far.” The author persists in prayer both day and night, but all to no avail. The trouble continues.
The poet reflects on God’s provision for the nation in its past. This would include the exodus, as well as other perils (“deliver” in verse 2) in Israelite history. Three times the writer speaks of the trust of the people, and three times of forms of deliverance. Hence God was “enthroned” on the praises of the people. But why has God changed, for the author is not being delivered, or even heard? This is his burden.
The foes are introduced for the first time. Their derisive behavior is indicated by “worm,” “scorned,” “despised,” “mock,” “make mouths,” and “wag their heads.” The latter two denote gestures of ridicule. In verse 8 they address his relation to God. Were they mocking God, as one who could not save? Or were they mocking the psalmist, either because he was refused for lack of faith, or because his faith was futile? This verse is cited in the New Testament, as indicated above, as one that appropriately described those who mocked Jesus.
The Hebrew of verse 8 is literally “Commit to the Lord.” If this reading were kept, the “people” would be admonishing the author to trust God. However this seems a strange understanding given the context of verses 6 and 7, and given the fact the author obviously was a man of faith. Thus RSV has given a rendering that follows the ancient versions (“committed” for “Commit” and adds “his cause”).
As the writer alternates between reflection and personal description of his present condition, he now reflect on his past relation to God, as one for whom God had cared and in whom he trusted. As he did in verse 5, here again he puzzles why God has seemed to change, and no longer cares for him. “There is none to help” in verse 11 is especially poignant.
Now the description of the author’s suffering employs animal imagery. Bulls of Bashan were the fattest and largest cattle in that part of the world (Num. 32:1ff.; Deut. 32:14; Amos 4:1). The image of verse 13, comparing bulls to lions, is unusual. Further animal images include “dogs” in verses 16 and 20, and the lion again in verse 21. These dangers would be more apparent in that cullture than in ours, where the beasts are usually domesticated or in zoos.
The psysical symptoms in these verses are almost to painful to contemplate. These verses have led some to feel the psalmist was suffering from a devastating illness. This may be true, it is is more likely these are further images describing an unknown difficulty. “Out of joint” in verse 14 is literally “separated from each other.” Imagine the pain! These verses seem to describe the ravaging effects of fever. The danger of death in the last of verse 15 is a way of indicating matters were as bad as they could possibly be.
“Dogs” refers to wild dogs, which would roam towns and countryside, scavenging, and which could pose a real danger. RSV pictures an encircling band of evildoers piercing the hands and feet of the author. However this is another text which is uncertain, since the literal translation of the Hebrew is “like a lion my hands and feet.” RSV relies on alternate ancient versions for its translation. If one compares English versions one can see the problem.
The image in verse 17 is of one suffering severe weight loss and emaciation.
This verse may refer to robbers plundering the author’s garments, or to one whose clothes were divided because he was deemed to be so close to death. We have pointed out above the use of this verse in the gospels to describe one aspect of Jesus’s suffering.
In verse 19 we find the author’s third cry to God for aid. To the animal imagery the poet now adds the image of the sword, usually implying the death threat. “My life” in verse 20 is literally “my only one,” indicating a unique and priceless possession.
In RSV verse 21 concludes the description of the author’s sufferings. However NRSV breaks the verse, with line 1 continuing the account of suffering, and line 2 beginning the transition to the happier part of the psalm. NRSV renders the line “from the horns of the wild oxen you have rescued me.” This reading seems more in line with the original language.
Some think a priestly or prophetic oracle announcing deliverance leads to the change of tone from this point to the end of the psalm. The poet’s prayer has been answered, or will be answered, depending on how we see verses 22-31 (see the introductory discussion). The central verse of this last section is verse 24, a powerful affirmation of God’s responding grace to the sufferer. Compare “heard” of this verse with the impassioned pleas in verses 1, 11, and 19.
The author, delivered, now becomes an evangelist, trumpeting his good news to the congregation, and calling for it to be announced world wide. The effects of this rescue upon Israel are described in verses 22-26; upon the nations in verses 27 and 28; and upon future generations in verses 29-31.
The vows in verse 25 may have been promised in connection with the petitions for help. The poet apparently now provides a feast as he celebrates, to which the afflicted (RSV) or poor (NRSV) are invited. The last line of verse 26 may be a benediction from a priest, or even from the author.
The Old Testament often envisions all humanity turning to the Lord. This may have been an exaggerated expectation, though Christians consider its fulfillment in the universal sway of Christ. The argument here is that since Yahweh is truly ruler of all humanity, they should recognize his sovereignty in their worship.
The scope of praise is now broadened to the proud, who will submit to their true Master. Then those who are near death, either because of infirmity or age, are called to bow. The reference to “dust” reminds us of “dust of death” in verse 15, and may be the author’s encouragment to others who suffer as he has suffered.
Then the message of a delivering God is to be carried into the future, with “posterity,” “coming generation,” and “people yet unborn.” It is important that the word of God’s great grace not be encapsulated within a single generation, but be remembered through the ages. This continuing word has been transmitted through this psalm, and as we read and benefit we continue the great truths in our own day.
Devotional Applications
Songs and words of faith are important to us, not only when we use them in worship, but also when we face challenging life situations. Like the “negro spirituals” that came out of the dark night of the American soul and it’s toleration of slavery, songs and poems of God’s deliverance become a powerful and sustaining force during hardship, abuse, and persecution. They also give power to hope beyond life’s difficulties and allow us to express our faith beyond our circumstances.
God doesn’t desert us when we are alone. That is part of what Jesus’ message is in using this Psalm. That is also a huge message behind Jesus’ coming. The psalmist gave God’s followers words to express their feelings of isolation and abandonment and also the words of faith that look beyond those feelings. Even when we feel most alone, and even when circumstances suggest we are abandoned and forgotten, God does not forget his precious children. We can be certain we are heard by the Almighty God, who cares about our plight. (cf. Exodus 3; Psalm 139)
Title: "A Cry of Faith"
Author: Dr. Tony Ash
Publication Date: January 13, 2002
A Cry of Faith
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