Psalm 22

Praise of the Afflicted

This Psalm is at the same time a complaint about the silence of God and an affirmation of the trust in God during a life-threatening affliction. Very sharp complaints of being forsaken by God is wrapped up at the end by the deep trust in the redeeming presence of God. Though the complaints are presented in a very emotional manner, God is addressed as “my God” and it shows the fact that trust

is still remaining very strongly. Jesus quotes this Psalm while he suffers at the cross; "My God, my God, why have you forsaken me?”

Psalm 22 has three parts that can be very well distinguished from each other. Verses 1-11 is an expression of trust in a God who was faithful in manifold ways in Psalmist’s past life. Verses 12-21 is a terrifying description of the trouble that bothers the Psalmist in the present. Verses 22-31 is the praise of the afflicted. Let us meditate each section separately to see how all these are connected to each other and how they will be useful for us in developing a theological perspective that helps ourselves be sustained in these troubled times.

An Alteration of complaint and trust is the character of a prayer of help

vv. 1-11

In this part, we see an alteration of complaint and trust and it points to the reality of current distress that the Psalmist and his community are going through. But the personal and intimate form of addressing God as my God worth special notice. It is this personal and intimate relationship with God that helps the Psalmist to wade through this current crisis in life. The primary complaint is not about the affliction itself, but the “distance of God” and of course the “silence of God” in troubled times. “Why are you so far from helping me, from the words of my groaning? O my God, I cry by day, but you do not answer; and by night, but find no rest.” (v.1&2). God who was experienced so closely and intimately seems to be too far now. This pain of God forsakenness is further intensified by the scorn of the people who are around him. It is too dehumanizing that the psalmist does not feel the worth of being a human. His painful words express this feeling of worthlessness, “But I am a worm, and not human; scorned by others, and despised by the people.” (v.6). Past experiences of blessedness and wellness are contradicted by the current experience of brokenness. The commonsense theology of the community is very much in jeopardy here. The logical cause causality connection of trust and deliverance is challenged here. The forefathers trusted and they were delivered by God (v.4). But here though the Psalmist had his trust in God the deliverance seems to be too far an experience. Verses 9-11 is a recollection of the all-encompassing presence of God in Psalmist’s life. It was this God who kept the Psalmist safe from the very time of his formation in his mother’s womb. It was his care that kept him live fearlessly through different stages of his growth. It is most beautiful when it says that “I was cast on you from my very birth.” The reasons for trust ultimately outweighs the complaints that Psalmist has.

Finding the life-redeeming presence of God at the core of the terrifying trouble

Vv. 12-21

The ferocity of the trouble is expressed by the use of animal imageries. The encircling bulls and roaring lions represent the nearness of death in Psalmist’s life. The fragility and transience of life are represented by expressions like, “I am poured out like water^”, “all my bones are out of joint” and “my heart is like melting wax”. It becomes clearer when the Psalmist talks about the “dust of death.” Though he is not dead yet, he can watch his tormentors casting lots to divide his clothes. All consider him nothing more, but as a mere dead body. He has almost closed in on the “returning to dust” experience mentioned in Psalm 90. His prayer even in such a situation, where he smells death is nothing but “O Lord, do not be far away! O my help, come quickly to my aid!” (v.19). At last, the Psalmist feels that he is getting an answer from God for the prayer of help he made to God. The most interesting thing is that the help comes not beyond the suffering but precisely from the midst of and even from the depth of suffering. The answer is mentioned as coming from the horns of the wild oxen. very many times God is not found as he is participating in our sufferings. His bruised and stricken appearance mistake us to feel that he is absent in our sufferings (Is. 53:4-5). It is a universal question we all raise in the midst of our afflictions, where is God in my suffering? Psalmist has no doubt about the fact that God descends into his afflictions and rescues him. An answer is no longer awaited but it is already attained when he is still in his afflictions.

Praise of the afflicted

Vv. 22-31

This is the praise section in the Psalm. The psalmist changes from his role of a complainer to that of a witness to the redeeming nearness of God. Now he says that “I will tell of your name to my brothers and sisters; in the midst of the congregation I will praise you:” v. 22. He goes even further in inviting the whole congregation to come and glorify God for His gracious condescension. But we need to focus on the reason for this praise mentioned in verse 24. “For he did not despise or abhor the affliction of the afflicted; he did not hide his face from me but heard when I cried to him.” The reason for praise very clearly is the knowledge that God did not abhor or despise the affliction of the psalmist and his community. Verses 22-26 includes the word “praise” many times. Affliction is still a reality in psalmist’s life, but the affliction itself has become somehow the answer for his prayer of help. Praise of the afflicted is a praise that comes from very deep in the midst of suffering. The afflicted can only bring out the real praise in life. God is enthroned on such praises. V.3 speaks about this praise on which God is enthroned, "Yet you are holy, enthroned on the praises of Israel.”

It is pretty clear now for the psalmist that God is not hiding in his suffering, but he is in the midst of it. God hasn’t despised the suffering but instead shared in it. Verse 25 says that to praise God is to live; “The poor shall eat and be satisfied; those who seek him shall praise the Lord. May your hearts live forever!” The contexts of suffering make us feel that death is conquering life. But the psalmist through his experiences witnesses that the reverse is the truth that it is the life that always conquering death. It is with this confidence that St Paul challenges death and its sting in the open; ““Where, O death, is your victory? Where, O death, is your sting?” The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ.” (1 Cor. 15:55-56). The remedy for the fear of death is nothing but praise. Praise to God because the life that comes from God defies death. Those who have praise in their lips will enjoy satisfaction and wellbeing. Psalmist towards the end of this psalm brings out a universal perspective on this praise. He says that there is a universal impact on the praise of the afflicted. Because this praise will create ripples to the ends of the earth and in all families of the nations. (v.27). “I will bless the Lord at all times; his praise shall continually be in my mouth. My soul makes its boast in the Lord; let the humble hear and be glad.” (Ps. 34:1-2). Praise of the afflicted will always impact his surroundings to initiate more praises. The impact of the praise is not only geographical in its expanse, but also generational. Its impact transcends the limits of time to inspire “future generations”, the “people yet unborn.” (v.30-31).

We are passing a very difficult time in our life now. But what memory we are going to leave about us as people who had navigated ourselves through this time. Is it a legacy of our trust in God? Is it a legacy of the praise that is drenched in our tears of prayer? May the Almighty bless us.