Psalm 22, Jesus and the Anawim

For the overseer; According to "The Deer of the Dawn"; A Psalm of David
This is a psalm that is spoken of as being David’s. However, we do not know if it was written by David himself, speaking of one of his times of failure, a psalmist trying to write like David, or a descendent of David. We do know, however, that it is not just speaking of David. It is speaking of whoever finds him or herself in a situation that is described. In the Christian tradition, this psalm is most often related to the death of Jesus. In fact, the description of Jesus’ death in the gospels is closely related to this psalm, beyond all other passages in the Old Testament. This is probably the best prophetic description of Jesus’ death there is.

My God, my God, why have you forsaken me?
Why are you so distant from delivering me; from my roar?
My God, I cry by day but You do not answer.
By night and there is no rest.
The psalm begins with a complaint to God. The psalmist is in terrible trouble, and continues to cry out to God, but hears nothing from Him. The psalmist is not claiming that God has forsaken him because the psalmist isn’t experiencing a mystical sense of God—rather, he is proclaiming God’s rejection of him because God hasn’t helped him yet. The psalmist is in dire circumstances, being attacked unjustly and God is just doing nothing.
This passage is one of the most famous in the psalms because of Jesus’ declaring the same expression as he was on the cross (Mark 15:34). Some claim that Jesus is declaring his separation from God due to his “becoming sin”. However, the only way that Jesus “became sin” is the same way the psalmist did—he was unjustly hated and destroyed by his fellows. Those who should have honored him, shamed, hated and abused him. He was declared sinful despite his evidence. And, like the psalmist, while Jesus was on the cross, God did nothing. He allowed the evil death sentence be carried out.

Yet You are the Holy One
Enthroned on the praises of Israel.
Our ancestors trusted in You
They trusted and You delivered them
They cried out to You and escaped;
They trusted in You and were not disappointed.
Here, the psalmist remembers the stories of his forefathers in the past. The ancients, such as Jacob, Joseph and Moses, were often in dire circumstances, such as the psalmist, and God was there for them. They waited on God, trusted in Him, and prayed to God—and then God answered. The psalmist then is implying—you did it for them, why not me? If you are the God of deliverance, why haven’t I been delivered?

But I am a worm and not a man
A reproach of men and despised by the people.
All who see me, mock me;
Sneer with the lip and shake with the head.
"Commit yourself to Yahweh-- let Him deliver Him;
Let Him save Him because He cares for him."
The psalmist then answers his own question—he is not delivered because he has been completely rejected by his fellows. The very people who have been delivered by God—they are the ones who have rejected this poor man. He is being so thoroughly rejected by God’s people that he can no longer even call himself human—now he is an insignificant, disgusting, worm. No one would say a good word to him. Everyone who sees him makes fun of him. They know that he claims Yahweh to be his savior—“So” they say, “why isn’t Yahweh delivering you? If God really cared that much about you, then shouldn’t you already be delivered?”
Even so was Jesus rejected and mocked like this. It was God’s own people, given the authority of God to judge sinners among the people, who claimed that Jesus was a blasphemer—claiming to be one who sits next to the throne of God. Crucifixion itself was the indication of the curse of God, and everyone who walked by was to participate in this cursing. The rulers of God’s people came to Jesus and, knowing that the power of God flowed through him, said, “If God’s power is with you, why hasn’t He saved you? Why don’t you come down, by God’s power? Obviously, you are the one cursed by God.” (Matthew 27:42-43; Mark 15:36) Even though Jesus was innocent.

Yet you brought me out from the womb,
Made me secure at my mother's breasts.
From birth I was cast into Your care;
You have been my God from my mother's womb.
Do not be far from me, for trouble is near
And there is no one to help.
The psalmist reminds God now that Yahweh had selected the psalmist, even from birth. The psalmist asks for God’s help now, because the psalmist has depended on Yahweh his whole life, even before he was weaned. Again, the psalmist is wondering why God has left him in this persecution, although he doesn’t deserve it.

Mighty bulls surround me
The mighty of Bashan have encircled me.
They open their mouths against me
Like a tearing, roaring lion.
Now the psalmist returns back to his troubles, speaking of his oppressors. He compares them to bulls—Basham bulls, which were the strongest, most ferocious of the land. He also compares them to lions. These are animals that gore and kill— they are both mutilators. The psalmist is feeling torn apart by his enemies. It is not enough for them to kill him—no, they have to tear his flesh apart, bit by bit, torturing him over a period of time.

This is more literally what happened to Jesus. First he was beat, then he was whipped—with bits of his flesh being torn off of his body. Then he was crucified. Crucifixion is about killing, but more than that, it is lengthening the death as long as possible over an entire day. Crucifixion is death by asphyxiation—slowly cutting off oxegon until the victim, exhausted, ultimately allows himself to be strangled by his own body, unable to pull himself up to breathe anymore.

I am poured out like water;
All my bones give way
My heart is like wax;
Melting within me.
My strength is dried up like a potsherd;
My tongue cleaves to my palate;
You lay me in the dust of death.
The psalmist speaks poetically of his personal experience. He is so fearful, he is emotionally poured out, unable to keep his composure. He trembles and collapses. He is literally dried up, completely dehydrated, because of his fear. His tongue sticks to the roof of his mouth. And he knows this is it—he’s dead.

For dogs surround me
A band of wicked close me in;
They pierced my hands and feet;
I count all my bones
They look, they stare at me.
They divide up my clothes among them
And cast lots for my garments.
And why is the psalmist in this terrible state? Because of his enemies—the so-called “people of God” who are prepared to destroy him. They are closing in, surrounding him, prepared to attack him like a pack of dogs. They have attacked him—beginning with his hands and feet, but it is certain that they do not stop there. Because of the suffering they have already caused him, he can see all of his ribs. They have taken his clothes from him and divide them amongst themselves. So there he is—naked, wounded, tortured, and shamed. So what can be done for him? Will he be delivered by God? Or is God in agreement with the attackers? What will be done? To find out the end, we have to read the rest of the psalm—which we will do next time.

But what has all this to do with Jesus death? What meaning do we get of Jesus’ death in this passage? Jesus’ death was not an attack from God, to pour out God’s wrath on mankind’s sin. Rather, Jesus’ death has to do with human sin and judgment—the fact that people attack the innocent if they get in the way of their own plans or ambitions. But with Jesus, we have a conclusion to the story. Jesus didn’t just die because we were sinners and more focused on the world’s ambition than God’s desire. He died to be resurrected—to establish a new kingdom, a new people, who would be focused on God’s power than on worldly power or pleasure. People who experienced God’s deliverance and are ready to depend on Him for their life—even like the psalmist.


But You O Yahweh, be not distant.
My strength, hasten to my aid.
Deliver my life from the sword
My only life from the dogs power.
Save me from the lion's mouth,
From the horns of the wild oxen deliver me.
The psalmist now, in the most dire of circumstances, cries out to God. Up until this point in the psalm, the psalmist has not actually asked God for help. He complained to God that God hadn’t saved him yet, but he has not asked for help. Now the psalmist is direct in his request. He knows that no one can save him but God. God is his knight on shining armor, his Dudley Doright, coming to save him in the last minute. Before in the psalm, the psalmists enemies are describes as dogs—because they are encircling him—as a lion—because they attack with intent to kill—and as bulls—because of their mauling him. Now he is asking God to deliver him from these three creatures.

I will proclaim Your name to my brothers;
In the midst of the assembly, I will praise you.
You who fear Yahweh, praise Him!
All you descendents of Jacob, honor Him!
And stand in awe of Him, all you descendents of Israel.
For He has not spurn or abhor the plight of the anawim
He did not hide His face from him
When he cried out to Him for help, He listened.
From you comes my praise in the great assembly;
I shall pay my vows before those who fear Him.
If God delivers him, the psalmist makes a promise—he will glorify God before his people. Obviously, it is not all of God’s people attacking the psalmist. Perhaps only a select group of leaders. But God always leaves a remnant of people who truly love him and worship him. This remnant is whom the psalmist is really family with—the anawim. The anawim are those who have faced terrible troubles, but still trusted in God through them. Perhaps his own family rejected him, but God has given him one who really love and serve God. And among these people, the anawim will declare his deliverance. They will not be left in the midst of these enemies—delivered to death and torture. No, they will be delivered by God, and able to proclaim God’s true nature.
God is not the God of forsaking—He is the God of deliverance. God pays attention to the innocent and abused, the anawim. He does not leave them alone. Sure, it may seem that God has left the anawim alone for a period of time, but in the end God will save them and punish the ones who destroy his innocent people. The anawim cry out to God, and expect his deliverance. And so, when the deliverance comes, they give praise to God’s name, who acted for them!

The anawim will eat and be satisfied;
Those who seek Him will praise Yahweh
May your hearts live forever!
These anawim are the true people of God. Yes, they all go through terrible circumstances at times. They are persecuted, they suffer, they are hated, they are torn apart—but God delivers them. And after that deliverance, God gives abundance. They have abundant food, and they are able to praise God. Only those who have experienced deliverance can praise. Only those who gain their hearts desire express joy. And this joy isn’t just for a period of time—it is eternal. The people of God—those who are destroyed by the evil, but stick with God throughout the ordeal—will be kept alive by God forever, secure and safe.
This is the promise of Jesus. Not eternal life for everyone who claims Jesus or who loves God. Rather, eternal life for those who suffer and stick with God (Mark 8:34-37; Mark 13:13). God will resurrect those who died suffering for Him. And they will have joy in place of suffering, communion instead of hatred, exaltation instead of humiliation.

All the ends of the earth take note and turn to Yahweh;
The clans of the nations bow down to You.
For the kingdom is Yahweh's
And he rules over the nations.
Not only is this promise for those among Israel, but it is for all who love God, no matter what nation they are of. All peoples will have an opportunity to love God, serve him, and receive of his salvation. They, too, were abused by God’s people and so they will be delivered, if only they trust in Him. And God will give the opportunity.
Jesus, through his suffering, opened up the kingdom of God. The kingdom of God is not just for those born in the nation of Israel. Many immigrants, many hopeless of all the nations, will be welcomed into God’s people and given an opportunity to live for Him.

All who wallow in the ashes of the earth will eat and bow down;
All who go down to the dust will kneel before Him;
Even he who cannot keep his life alive.
The anawim, however—those who were humiliated and abused because they stayed with God—they are God’s special people. They cannot help themselves, so God will help them. God is there for them and will keep them alive for all time because they worshipped Him in their terror, their destruction, their death. God loves them and keeps them forever.


Their descendents will serve Him;
It will be told of Yahweh to future generations.
And they will come and declare his righteousness
To a people not yet born that He does act.
Not only do these whom God love, the anawim, have a special place before God, but so do their children. The descendents of the anawim will make a new people. This new people will go from generation to generation, praising God for what He has done for their forefathers. They will all remember God’s deliverance, praise him for it, and God’s name will be declared to all the world for the sake of His deliverance.

So, although Psalm 22 begins as a complaint, it ends as a hymn in praise of God’s deliverance. Because God is the God of the anawim, God is the God of deliverance. God is always ready to act, the psalmist declares, and even in the face of death, he proclaims God’s power and love. This is why Jesus quoted Psalm 22 on the cross. Not because he was declaring God’s rejection of him. Just the opposite. He was proclaiming his unity with the anawim, and their resurrection and the beginning of God’s kingdom. Although he only stated a line—as much as he could state during his time of oxygen deprivation—he was referring to the whole. Not just the complaint of the anawim, but the promise of deliverance due to the suffering for the sake of God.