How does Psalm 22:1 relate to Jesus' crucifixion? Text of Psalm 22:1 in Its Canonical Form “For the choirmaster. To the tune of ‘The Doe of the Dawn.’ A Psalm of David. ‘My God, my God, why have You forsaken me? Far from my salvation are the words of my groaning.’” Immediate Literary Setting in the Psalter Psalm 22 belongs to a cluster of Davidic laments (Psalm 3–41). It moves from anguished complaint (vv. 1-21) to triumphant praise (vv. 22-31), a structure mirrored in the pattern of crucifixion-to-resurrection. The psalm’s superscription identifies David as the author, anchoring the text c. 1010–970 BC on a young-earth timeline roughly a millennium before Jesus. Second-Temple Messianic Expectation Intertestamental writings (e.g., 4Q521 from Qumran) show that Jews anticipated a suffering, vindicated Messiah. Psalm 22 was read messianically in the Targum (Aramaic paraphrase) and in rabbinic tradition (e.g., Midrash on Psalm 22:8), setting the stage for first-century recognition of its fulfillment. Jesus’ Deliberate Citation from the Cross Matthew 27:46 and Mark 15:34 record Jesus saying, “Eli, Eli, lema sabachthani?”/“Eloi, Eloi…,” directly quoting Psalm 22:1 in Aramaic transliteration. First-century Jews commonly cited a whole passage by voicing its opening line; thus Jesus was invoking the entire psalm, not merely expressing despair. Aramaic, Hebrew, and Septuagint Alignment Dead Sea Scroll 4QPs-a (ca. 50 BC) preserves Psalm 22:1 virtually identical to the Masoretic Text, confirming textual stability. The Septuagint (LXX, 3rd century BC) renders it “ὁ Θεός μου ὁ Θεός μου, ἵνα τί ἐγκατέλιπές με;” which the Gospel writers echo. Cross-linguistic consistency counters allegations of late Christian editing. Prophetic Correspondence Between Psalm 22 and the Crucifixion Narrative • 22:7-8 — “All who see me mock me… ‘He trusts in the LORD; let the LORD deliver him.’” Fulfilled in Matthew 27:39-43. • 22:16 — “They pierce my hands and feet.” Hebrew k’āri (“like a lion”) appears in 4QPs-a and LXX as “they pierced” (ὤρυξαν), matching Roman crucifixion. • 22:17 — “I can count all my bones.” Scourging plus crucifixion exposes the rib cage (medical corroboration). • 22:18 — “They divide my garments among them and cast lots for my clothing.” Recorded verbatim in John 19:23-24. The statistical probability of one man coincidentally fulfilling the cluster of Psalm 22 details is astronomically small (Habermas-style minimal-facts calculations place it < 1 in 10^13). Theological Significance of “Forsaken” 1. Atonement: Jesus bears sin (2 Corinthians 5:21), experiencing judicial abandonment while the Trinitarian relationship remains ontologically intact. 2. Vindication: The latter half of the psalm turns to praise, prefiguring resurrection (Psalm 22:22 cited in Hebrews 2:12 regarding Christ’s victory). 3. Identification: Psalm 22 solidarity demonstrates God entering human anguish, fulfilling Isaiah 53:4-6. Archaeological and Historical Corroborations • Yohanan ben HaGalgol (1st-cent. AD crucified man, Giv‘at ha-Mivtar) confirms nail-through-ankle execution method consistent with “pierced.” • The Jerusalem Church’s early creed (1 Corinthians 15:3-8), dated within five years of the crucifixion, proclaims death “according to the Scriptures,” a phrase pointing chiefly to Psalm 22 and Isaiah 53. Pastoral and Devotional Implications Believers in suffering can voice genuine lament while trusting ultimate deliverance, following Jesus’ model. Unbelievers are confronted with a historically anchored invitation: the One who quoted Psalm 22 and rose on the third day offers salvation to “all the families of the nations” (Psalm 22:27). Summary Psalm 22:1 directly relates to Jesus’ crucifixion as (1) the explicit cry Jesus uttered, (2) the literary portal to a messianic prophecy detailing crucifixion, (3) theological testimony to substitutionary atonement, and (4) a compelling apologetic signpost to the Bible’s divine authorship and Christ’s unique role as Savior. |
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