Applying David's Cry of Abandonment in Psalm 22 to Suffering

Psalm 22 and the Cry of Abandonment

David's cry of abandonment in Psalm 22:1, "My God, my God, why have you forsaken me?" resonates deeply with those experiencing suffering. This verse is quoted by Jesus on the cross in Matthew 27:46 and Mark 15:34, establishing a clear connection between David's lament and Christ's suffering ^[4].

The psalm itself is a rich and complex expression of lament, moving from a cry of despair to a declaration of praise. The first section (Psalm 22:1-21) is characterized by feelings of abandonment, distress, and persecution. David describes himself as "poor and needy" (Psalm 109:22), with a "heart... wounded within" him ^[1]. The language is vivid and evocative, drawing on imagery from the wilderness and the hunt.

The historical setting of Psalm 22 is uncertain, but it is generally understood to be a reflection of David's experiences as a fugitive or during a time of intense persecution. The psalm's themes of suffering, abandonment, and redemption are echoed in other biblical laments, such as Lamentations 2 and 3 ^{[2, 3]}.

The key terms in Psalm 22:1 are "forsaken" (Hebrew: עזב, 'azab) and "why" (Hebrew: למה, lamah). The verb "forsaken" implies a sense of abandonment or desertion, while "why" expresses the psalmist's bewilderment and longing for understanding ^[4].

One major exegetical decision in interpreting Psalm 22 is whether it is primarily a messianic psalm or a reflection of David's own experiences. While some interpreters see the psalm as directly prophetic of Christ's suffering, others understand it as a typological expression of David's experiences that finds its ultimate fulfillment in Christ ^{[6, 9]}.

The range of interpretations of Psalm 22 is broad. Matthew Henry, a Nonconformist/Puritan commentator, sees the psalm as a clear expression of Christ's sufferings, while Jamieson, Fausset & Brown, commentators, understand it as a typological expression of David's experiences that finds its ultimate fulfillment in Christ ^{[6, 9]}. John Chrysostom, an Eastern Orthodox father, interprets the psalm in the context of Christian suffering and perseverance ^[7].

The application of Psalm 22 to suffering is multifaceted. For those experiencing feelings of abandonment or intense persecution, the psalm offers a powerful expression of their emotions. It also points to the ultimate fulfillment of God's redemption in Christ, who himself cried out in abandonment on the cross. As Peter instructs Christians, "don't be surprised" by trials, but rather, "rejoice insofar as you share Christ's sufferings" (1 Peter 4:12-13) ^[5].

The psalm has functioned in tradition as a source of comfort and inspiration for those suffering. It has been used in liturgy and devotion, particularly during times of persecution or hardship. The cry of abandonment in Psalm 22:1 remains a poignant expression of the human experience, echoing through the ages as a testament to the enduring power of lament and the hope of redemption.

In the context of Christian theology, Psalm 22 is closely tied to the theme of suffering and redemption. As Paul writes in Romans, God's wrath is a response to human sin, but it is also tempered by his mercy and patience (Romans 1:18; 2:4) ^[8]. The psalm's themes of abandonment and redemption are thus part of a broader narrative of sin, suffering, and salvation.

The connection between Psalm 22 and the New Testament understanding of suffering is clear. Jesus' quotation of the psalm on the cross establishes a direct link between David's lament and Christ's suffering. The apostles and early Christian writers saw in Psalm 22 a powerful expression of the sufferings of Christ, and it remains a vital part of Christian devotion and theology ^[4].

Sources

Psalms “for I am poor and needy. My heart is wounded within me. -- Psalms 109:22”
Treasury of Scripture Knowledge “Lamentations 3:32 cross-references: Exodus 2:23, Exodus 3:7, Judges 10:16, 2 Kings 13:23, Psalms 30:5, Psalms 78:38, Psalms 103:11, Psalms 106:43, Psalms 106:45, Isaiah 27:8, Isaiah 54:7, Jeremiah 31:20, Lamentations 3:22, Hosea 11:8, Luke 15:20”
Treasury of Scripture Knowledge “Lamentations 2:22 cross-references: Deuteronomy 28:18, 2 Chronicles 36:17, Psalms 31:13, Isaiah 24:17, Jeremiah 6:25, Jeremiah 14:19, Jeremiah 16:2, Jeremiah 20:3, Jeremiah 21:7, Jeremiah 46:5, Hosea 9:12, Hosea 9:13, Amos 9:1, Luke 23:29”
Psalms (Protestant academic) “Tyndale House on Psalms 22:1: Ps 22 All previous laments pale in comparison with this outcry against the enemy and God’s abandonment. The psalm contains two main sections: the lament (22:1-21) and praise for redemption (22:22-31), which leads naturally to Ps 23. The apostles saw in this psalm an expression of the sufferings of Jesus Christ, who ultimately fulfilled the purpose of David’s humiliation, rejection by people, and divine abandonment (Matt 27:35, 39, 43, 46; Mark 15:34; John 19:23-24, 28; Heb 2:12). 22:1-21 The psalmist alternates between reflections on his present dire circumstances”
1 Peter (Protestant academic) “Tyndale House on 1 Peter 4:12: 4:12-19 Peter instructs Christians one last time about the way to face the trials that will inevitably come. 4:12 don’t be surprised: Christians, especially those seeking to lead godly lives, can expect to face the hostility of a sinful world (see John 16:33; Acts 14:22; Rom 8:17; Phil 1:29).”
Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 22 (introduction): The Spirit of Christ, which was in the prophets, testifies in this psalm, as clearly and fully as any where in all the Old Testament, "the sufferings of Christ and the glory that should follow" (Pe1 1:11); of him, no doubt, David here speaks, and not of himself, or any other man. Much of it is expressly applied to Christ in the New Testament, all of it may be applied to him, and some of it must be understood of him only. The providences of God concerning David were so very extraordinary that we may suppose there were some wise and good men who then co”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: 13:17 13:23 James 1:6 2:13 2:19 2:26 3:11 4:3 1 Peter 1:3 1:12 2:13 2:21 2:21 2:22 2:22 2:22 5:5 5:8 5:8 5:8 2 Peter 2:4 3:13 1 John 2:9 3:2 3:8 4:8 Revelation 1 1:4 1:9 1:11 1:16 1:20 2 3 3:12 14:1 14:4 14:13 15:6 20:9 22:16 Tobit 12:9 Wisdom of Solomon 1:4 1:14 11:23 11:24 14:16 Sirach 2:2 2:2 2:4 2:10 2:11 2:27 3:10-12 3:11 5:6 6:14 6:16 6:34 7:6 7:31 9:13 9:15 10:9 10:12-13 11:1 11:2 11:3 11:3 11:4 11:15 11:28 12:13 13:15 14:9 15:9 16:3 18:13 18:13 19:14-15 20:20 21:2 22:21-22 23:17 23:17 25:1 25:1 25:11 26:27 28:6 31:1 32:10”
Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 38:21: (Compare Psa 22:19; Psa 35:3). All terms of frequent use. In this Psalm the language is generally susceptible of application to Christ as a sufferer, David, as such, typifying Him. This does not require us to apply the confessions of sin, but only the pains or penalties which He bore for us. Next: Psalms Chapter 39”

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