Psalms 22:1–8

There is a saying in Psalm 22 of deep and marvellous meaning — a sentence with no parallel in the whole book of God. It stands alone in the annals of eternity.

And is it really true that that One was forsaken by God? Did He hide His face from the only sinless, spotless, perfect Man who ever lived in this sinful world? Did He close His ear to the cry of One who lived only to do His will? Yes; astonishing as it is to say, God did this.

Here the moving words occur as prophecy. In the Gospels they are found as history. Matthew and Mark record that the Lord spoke them on the cross. In the depths of His anguish, the Lord used the words with the fullest sense of their profound meaning. He also knew that the prophecies of Psalm 22 were being fulfilled in Himself. In this work of putting away sin by the sacrifice of Himself, the Blessed One stood alone — the God-forsaken One.

But here the Lord is speaking from the cross. It is now not "My Father" as in the garden, but "My God." The question of sin has arisen. God, who is Judge of all, is now the fitting name to address. God is the righteous governor of the world. His nature is opposed to sin, and His being demands the punishment of sin. There can be no communion between holiness and unholiness, between light and darkness.

The word "Eloi" in the quotation expresses nearness — "My God." It is not Hebrew, but Syriac. Coming from Him who was always so near, this expression carries deep force. There was only one moment when He could be forsaken by God: this one, when He was taking our sins upon Him. He was always in the full sunshine of God's favour, for He was holy. There was indeed a deep agony of soul when He said, "Why are you so far from saving me, from the words of my groaning?"

That God should forsake a perfectly righteous man in his distress is entirely contrary to God's ways with men. Yet we are assured there can be no unrighteousness with God. So from the lips of Christ Himself we learn what happened on this solemn and unique occasion. God was perfectly righteous in forsaking the absolutely righteous One, for the Lord can say, "But you are holy." So the One whom God forsakes is the One who fully vindicates God. These words also tell us how deeply Christ needed to be forsaken while bearing sins, if God's holiness was to be met and man was to be blessed.

It is this: the amazing love of God toward us poor sinners, a love which led Him not only to give His Son from His bosom, but to bruise and forsake Him on the cross. Why did He do this? Because there was no other possible way for us to escape. It was either eternal hell for us, or infinite wrath for the Sin-bearer. He chose the second, and so the place Christ now holds is the place of everyone who simply believes in Him.

He was forsaken then so that we might never be. It is not true, then, that the believer is forsaken by God under any circumstance. Jesus alone could say, in the fullness of the truth, both "My God" and "Why have You forsaken Me?"

So the Psalm carries its beautiful title — Aijeleth Shahar. In a strong figure of the language it means "the dawn of the morning." For that darkest night that ever was became the dawn of an endless, cloudless day for us. He was alone, how infinitely alone, in the darkness for us. Now He can join us to Himself, no longer alone, in the light He has entered.

Here is One who is absolutely forsaken by God. In His distress there is no help for Him in God. The words of His groaning call forth no response from God. His cry receives no answer from God. The night season brings Him no rest from God. And yet, the One who is forsaken like this is the only absolutely righteous One on earth. Furthermore, this righteous One, though forsaken, keeps unshaken confidence in God. He can still say, "My God."

His cry now is, "Why have You forsaken Me?" He repeats it. In all His sufferings from the hands of man the face of God was upon Him, but now His face is turned away. Why did God forsake Him? Was it for His righteousness, His holiness, His love? No. "He was made sin." When He suffered for righteousness' sake, He was representing God before man. But when He suffered for sin, He was representing man before God. He was forsaken by all; man fled; God hid His face. He was alone when He drank the cup of wrath, and those sufferings brought nothing but blessing.

But then the noonday sun was supernaturally eclipsed. There was darkness over the whole land from the sixth to the ninth hour. The Holy Sufferer was hidden from the eyes of men. He was closeted with God; and in the "night season" He was not silent. But out of the prevailing darkness came the cry, "My God, My God, why have You forsaken Me?"

Resurrection was the divine answer, then, to a prayer that was heard. But in the twenty-second psalm, which also stresses a prayer that was heard, we have a prayer of the same blessed Person. About it He says, "I cry by day and You do not hear; and by night, and I am not silent." Do we not have here the true Gethsemane prayer we are looking for? Here then is the awful "cup" He is looking forward to in Gethsemane. It is the subject of the one and only prayer about which it could be said, of Him who was heard always, "You do not hear."

"I cry … and You do not answer," are the words of the psalm of atonement. But then again, "when He cried to Him, He heard" (Psalm 22:2, 24). Both things are, of course, true: each suited to its place.

In the correct translation we see the answer. He could not be saved "from" death but He was saved "out of" death. At the beginning of that Psalm He was not heard, but after the work was accomplished He was heard (verses 2 and 21).

Those heavens were once like copper to Him as He cried, "O my God, I cry by day, but you do not answer, and by night, but I find no rest." Now they drop down refreshing showers. They are opened wide for faith to see the Son of Man upon the throne, for He has magnified God's character in our salvation.

That God should forsake a perfectly righteous man in his distress is entirely contrary to the ways of God with men. Yet we are assured there can be no unrighteousness with God. So we learn from the lips of Christ Himself that on this solemn and unique occasion, God was perfectly righteous in forsaking the absolutely righteous One. This is because the Lord can say, "But you are holy." The One forsaken by God is therefore the One who entirely vindicates God. These words also tell us of the deep need for Christ to be forsaken when bearing sins, if God's holiness is to be met and man to be blessed.

Because of man's sin God's glory was at stake. God's eternal attribute of justice was in question. Was God the Holy One who hated sin? Or was He One who would favour sin and overlook its due penalty? The Lord Jesus supplies the answer in His Person, and upon the cross He upheld the unchangeable holiness of God. There He declared for the whole universe to hear, "You are holy, O You who dwell among the praises of Israel." He witnessed to that holiness by confessing His own abandonment.

He had offered Himself of His own will as a sacrifice for the sins of mankind. God is absolute in holiness, so He could not show the least fellowship with the sin the Lord Jesus was bearing on that cross. In fact, since the Lord was willingly bearing our sins, God must punish Him just as He punishes sin. How deeply must the heart of God the Father be affected as well as the heart of the Lord Jesus!

What do I bring to the cross? What do I have in it? My sins... The Righteous One, suffering for sin, vindicates God. Yet to Himself it was the depth of agony, when God forsook Him — at the moment, we may say, when He needed God most... It was obedience — suffering — to the fullest extent; but forsaken as He was, Christ says His God was holy all the same. We know now why it was. It was for sin, for our sins, not for righteousness. Our sins were our only contribution. What a tale that tells on our part; on His, what blessed love!

The holiness of the LORD required the judgment of sin. Only then could His people, or the praises of His people, be acceptable to Him. Propitiation for sins is the foundation of worship and praise, because the place where the LORD dwells is holy.

God is holy and cannot endure sin, so He had to forsake the spotless sin-bearer. But another thought is added: God inhabits, or dwells amid, the praises of His people. He must be known in such a way that His very presence produces praise... Our Lord was forsaken so that redemption might be accomplished. As a result, praise pours out from hearts forever delivered by grace.

As a result of the death of Christ, God lives in the praises of His people without having surrendered the smallest part of His holiness. This cry of abandonment came from the very depths of His holy soul. He, the Holy One of God, "suffered for sins, the righteous for the unrighteous, that He might bring us to God" (1 Peter 3:18).

How privileged we Christians are! We may worship God revealed as Father, while praise is still silent in Zion. We worship today in spirit and in truth. Soon God will be addressed as "You who dwell among the praises of Israel" (Ps. 22:3).

In verse 4 the Spirit of Christ still speaks. The Lord upon the cross contrasts Himself with pious men of olden days. "In You our fathers trusted (Abraham, Isaac, Jacob, Moses and others); they trusted, and You delivered them. To You they cried and were rescued; in You they trusted and were not put to shame." So was it not against God's past dealings for God to forsake the Lord Jesus in His sufferings, and to ignore His cries for deliverance? Abraham was not perfect in his devotion, yet God heard his prayers.

Nothing else compares with the case of a righteous man forsaken. Set God's ways with Him beside God's ways with all others who have trusted in God, and it stands out even more. All history proved that the fathers who trusted in God were delivered. Righteous men may indeed have died as martyrs. But God had never before forsaken a righteous man.

Yet a long line of martyrs witness to us that, when it comes to rescue from the hands of enemies alone, multitudes have cried and were not rescued. Their sufferings only proved that God had not forsaken them. On the contrary, His power held them up and made them able for whatever they went through — and it showed itself all the more in that very way. How many before and since have proved Paul's experience, "Persecuted, but not forsaken"! Their patience was precious to God, and He accepted it. Yet none of these patient sufferers touched even the edge of the darkness of the cross, when the cry of the holy One found no answer.

And more still, He owned that God's abandonment of Him was the one exception: "In You our fathers trusted; they trusted, and You delivered them. To You they cried, and were not put to shame. But I am a worm and not a man, scorned by mankind and despised by the people." Yes, so it must be, if He was propitiation for our sins. We are guilty. God could not save us in righteousness unless He made the Sinless One sin for us, so that we might become God's righteousness in Him. This, and this only, is the true answer to His "Why?" — this the sole and complete solution of the puzzle.

He appeals to God as Jehovah, not Father, because that relationship had not been brought out as it now is. The Jew did not know the Father as He is now revealed. Christ was taking the place of a godly Jew among them, so He takes up the relationship they knew… The grand principle is that He waited on Jehovah.

No one can question it: this psalm was the language of the Lord Jesus in His great sorrow as the Sin-bearer. He spoke it in those dark hours when God forsook Him for our sakes. He recalled and retold how no one had ever cried to God in vain, and no one had ever trusted in Him and been put to shame; no, not one. He alone — amazing fact — suffered in this way. But we know the reason. It was so that we might never be put to shame, so that God might deliver us when we cried, so that we might trust and not be afraid.

The Lord on the cross contrasts Himself with godly men of old. Our fathers — Abraham, Isaac, Jacob, Moses and others — trusted in God, and He delivered them. Now the Lord Jesus was forsaken by God in His sufferings, and His cries for deliverance went unheard. Was this not contrary to God's past dealings? Abraham was not perfect in his devotion to God, yet God heard his prayers. Job was known for his patience in suffering. Yet he showed much impatience with his "friends," and he confessed to the LORD, "Behold, I am of small account" (older translations: "I am vile"). God heard Job too, and delivered him.

Nothing matches the case of a righteous man being forsaken. Contrast the ways of God with all others who have put their trust in Him, and that case stands out all the more. All history proved that God delivered the fathers who trusted in Him. Righteous men have indeed suffered martyrdom. But never before had a righteous man been forsaken by God.

A long line of martyrs tells us something. As far as simple rescue from the hands of enemies goes, many have cried and were not rescued. Their sufferings only proved that they were not forsaken. Instead a power held them up and made them able for whatever they went through — a power that showed itself all the more. How many before and since have proved Paul's experience, "persecuted, but not forsaken"! Their patience was precious and acceptable to God. Yet none of these sufferers touched even the edge of the darkness of the cross — when the cry of the holy One found no response.

Suppose being forsaken by God only meant being handed over to death at the will of enemies. There was already a full record of such martyrs, those "of whom the world was not worthy." To reduce the cross of Christ to this takes out of it what makes true atonement. If this were "being made sin," then every martyr who ever died was made sin — or a sin offering — as well. The question here is not the dignity of the Sufferer, but the place where He suffered. The psalm itself declares that place to be utterly exceptional.

He accepts a place of nothingness among people. He wipes out self entirely. As "a worm and no man," He gave up every claim upon divine deliverance. This is the crowning evidence of that blessed One's perfect humility and self-denial.

He recalled and repeated what was true. No one had ever cried to God in vain. No one had ever trusted in Him and been put to shame — not one. He alone — amazing fact — suffered like this. But we know the reason. It was so that we might never be put to shame, that we might be delivered when we cried, that we might trust and not be afraid.

His trust in God remained unshaken, even when He cried, "My God, my God, why have you forsaken me?" At the very end He had met death in the fullness of its power. Even then it is to God He cries, "Save me from the mouth of the lion! You have rescued me from the horns of the wild oxen" (Psalm 22:21). His trust in God to the very end was not put to shame, for His cry was answered in God raising Him from the dead.

This forsaking stands apart from anything a righteous man ever suffered. Think of the long line of martyrs. As far as rescue from the hands of enemies goes, great numbers have cried and no deliverance came. Their sufferings only proved that God had not forsaken them. He held them up and made them able for all they went through, and His power showed itself all the more in this way. How many before and since have proved Paul's experience, "Persecuted, but not forsaken"! Yet none of these patient sufferers — however precious and acceptable their patience was to God — touched even the border of the darkness of the cross, when the cry of the holy One found no answer.

It was nothing unusual for a man to suffer and die. Man has gone through almost every form of death you can imagine. But this unique Sufferer says, "I am a worm, and not a man." He went down to a depth far below that of any man at all. The word (tolaath) points above all to the small creature that gave the tabernacle its scarlet dye — and it gave it by dying. What a picture of the One before us! But this could only be true of Him as He suffered under the judgment of sin. In fact Isaiah 1:18 uses the same word for the colour of sin, and of serious sin at that. So the meaning is clearer still: "He was made sin for us, who knew no sin, that we might be made the righteousness of God in Him." (2 Corinthians 5:21.)

We should not forget that words are sometimes used in a poetic or figurative way. In such cases no one would seriously argue for their literal meaning. The Spirit of Christ in the psalmist, speaking of the Holy Sufferer, said, "I am a worm, and no man" (Psalm 22:6). The expression is a figure of speech, and it refers to His abandonment on the cross. And no one sees any contradiction between the "no man" of the Psalm and the Lord's own words about Himself to the Jews, "a Man who has told you the truth" (John 8:40).

In contrast to the fathers, here is One treated as less than a man. He is left to bear the full weight of man's contempt, and it comes in seven forms. (1) They count Him less than a man — "a worm". (2) They count Him of no value — "no man". (3) They hold Him in contempt — "a reproach of men". (4) The Jew despises Him — the "despised of the people". (5) He is the target of man's sneering ridicule — they laugh Him "to scorn". (6) He is the target of insult — they "shoot out the lip" at Him. (7) He is the target of mockery.

The patience and lowliness of our Lord come into view in that dark hour. As the forsaken One, He says, "But I am a worm and no man." He accepts a place of nothingness among the sons of men. He puts self completely aside. Now, as always, "Christ did not please Himself." As a "worm and no man," He gave up every claim on deliverance from God. This is the crowning proof of that Blessed One's perfect humility and self-denial. The worm is a picture of utter weakness.

He identified Himself with His people so completely that we hear Him cry, "I am a worm" (Psalm 22:6). What grace in Him who was altogether perfect! And now, raised from among the dead, He is exalted to God's right hand.

Sadly, such ridicule from man fell within the sufferings appointed for the Messiah. But it was written of Him, "All who see me mock me" (Ps. 22:7), and this Scripture reached the high point of its fulfilment at the cross. He was the Servant whom man despised and the nation hated (Isa. 49:7).

The Gospels note this wagging of the head by those passing by. They also note the very words of the psalm, used by the chief priests with the scribes and elders as they mocked Him. On the surface it would look as if the government of God gave them this reproach. In fact something else kept them from seeing the meaning of the Scriptures they were fulfilling so openly: their hardness, and their blindness to what they themselves deserved and to the holiness and mercy of God.

Here is One who is treated as being less than a man. He is left to endure the fullness of man's contempt expressed in a sevenfold form. (1) He is esteemed as less than a man — "a worm". (2) He is of no value — "no man". (3) He is held in contempt — "a reproach of men". (4) He is despised by the Jew — the "despised of the people". (5) He is an object of man's sneering ridicule — they laugh Him "to scorn". (6) He is an object of insult — "they shoot out the lip" at Him. (7) He is the object of mockery — "they shake the head."

It was not only the rabble of the street, the lowest sort, the uneducated mob that mocked Him. The chief priests and the elders had gone out to help in reproaching Him... It is astonishing that these cultured religious men quoted Scripture in their terrible blindness as they gazed at Him... In earlier times the Jewish synagogue itself had read this Psalm as speaking of the Messiah... The psalm gives the very words they would speak in front of the forsaken Sufferer, the words they would use to insult Him.

In Psalm 22 we have a totally different thing. It is Christ forsaken of God. That is not to say the people do not despise Him here. Strong bulls of Bashan surround Him. Dogs close in on Him. The assembly of the wicked shuts Him in. He felt all of it as no one but Christ could feel it. Yet what was all that next to the awful reality of Christ suffering from the hand of God — of Christ suffering for sin?

On the cross, the Lord is not unaware of the thoughts and words of the bystanders. They add to His sorrows and sufferings. He is reproached and despised by the people. They taunt Him because no deliverance comes to Him from God, though everyone knew He trusted God. The onlookers cannot see it, but in the middle of His crucifixion Christ keeps unbroken confidence in His God... Man mocked, Christ suffered, God was glorified.

He had neither reply nor reproach for the men who mocked Him... He was laughed to scorn because God did not help Him in His hour of great need. The enemy's cruel purpose was to make Him cast off His faith. Yet no complaint and no rebuke were heard in His cries as He poured out His sorrow before God.

It is astonishing that these cultured religious leaders quoted Scripture in their fearful blindness, even as they stared at Him... The wicked enemies of the great sufferer speak in that Psalm. The psalm gives the very words they would speak in front of the forsaken Sufferer, the words they would use to insult Him. The sneering chief priests, elders and scribes spoke them at the cross.

That which marks the frightful blindness of these poor priests is, that they cite the words which, in the Psalm where His death is described just as it is described here, come out of the mouth of the godless and the wicked (Ps. 22:7-8).

He is left to endure the full weight of man's contempt. It comes in a sevenfold form. (1) He is esteemed as less than a man — "a worm"; (2) as of no value — "no man"; (3) He is held in contempt — "a reproach of men"; (4) He is despised by the Jew — the "despised of the people"; (5) He is an object of man's sneering ridicule — they laugh Him "to scorn"; (6) He is an object of insult — "they shoot out the lip" at Him; (7) He is the object of mockery — "they shake the head."

There is no help for Him in His God. Others had cried in their need and been heard and answered (Ps. 22:4-5), but now righteousness is alone and unheard. His enemies read this, and in one solemn sense they read it rightly, as if God were against Him. They say, "He trusted in God" — literally, "rolled Himself on Jehovah," compare Ps. 22:8, margin with Matt. 27:43 — "let Him deliver Him now, if He will have Him." They daringly claim God as on their side against His blessed Son.

Yet the scoffers around the cross meant a lie even while they spoke the truth. Their taunt charged Him with being a real impostor. God's word and human experience alike said that God had never failed to deliver anyone who truly trusted Him.

"Let Him deliver Him now." Now — with hands and feet pierced, with disciples fled, with the crowd gaping, the rulers sneering, the soldiers making fun of Him, the robbers hurling insults. Now was the moment when perfect trust, if it existed, should be proved. So they reasoned, while He endured in meekness and silence the reproaches heaped on Him.

In fact, He could not save Himself, because He could not think of Himself. The love which had saved others went further and gave Himself for us. Perfect love for His Father, obedience to His commandments, His perfect love to us, kept Him from saving Himself... If He was to save others, He could not save Himself.

"Let Him deliver Him, seeing [or, if] He delighted in Him." This was how the murderers of the Just One justified themselves in triumph. But they did not know the way or the reason of Jehovah's delight in His Chosen One. Perhaps they had even heard Him when, in riddles of judgment, He spoke in their hearing the new words of gospel promise: "Therefore my Father loves me, because I lay down my life for the sheep."

So men mistake God's patience for indifference, or for letting things pass. But God's time is not man's, and in His own time He will intervene, as He did after Christ had been crucified and buried. What a deliverance then when Christ was raised from among the dead!