PSALMS 22-24

Psalm 22

“An unusual combination of lament, prayer, and praise, the psalm uniquely progresses from the deepest distress and suffering (22:1-21) to the most expansive praise and thanksgiving for deliverance (22:22-31). The crucial question is whether Mark [15:24] expects the readers to 'fill in the gaps' and so anticipate Jesus' vindication.” (R. E. Watts)

The title of the psalm “The Deer of the Dawn” is probably the name of a tune to accompany it. The meaning of the title has been endlessly debated (See Dictionary of OT Theology and Exegesis, 4, 89-90) One proposed meaning that seems to fit the context of the psalm itself is that it refers to a deer being hunted in the early morning.

Psalm 22:1 This is the only place where the phrase My God” is repeated. It points out that even in the 

midst of pain, there is no doubt as to the relationship. (Luther)

Psalm 22:8 This comment by the mockers is the source of the Gospel accounts of Jesus being mocked 

on the cross, especially Matthew 27:43.

Psalm 22:13 Lock sees a close comparison of Psalm 22 with II Timothy 4:9-19, especially this verse 

with its mention of a lion's mouth.

Psalm 22:16b Compare different translations. Heiser says, “This verse is arguably one of the most 

textually difficult in the Old Testament.” Does it mean “They have pierced my hands and feet.” (ESV) 

or “My hands and feet have shriveled” (NRSV)?

Psalm 22:21b-22 G. H. Guthrie sees the precise turning point of the Psalm at 21b where God has 

listened to his prayers, versus Watt's opinion above. Verse 22 is quoted in Hebrews 2:12 where Guthrie 

feels it “works to reinforce the solidarity of the Son with the people he came to save.” This echoes F. F. 

Bruce's opinion.

Psalm 22:24 Two rabbinical stories very similar to the story of the widow's mite related in Mark 

12:41-44 conclude with this verse. Can you see the appropriateness of them doing this?

Psalm 22:29 The last phrase in this verse is similar to "it is finished" according to some. However, R. 

E. Brown notes that the Hebrew here is very hard to understand. It literally reads, “His soul he does not 

make alive.” Brown feels that it alludes to the fact that the sufferer didn't save himself, God did.

Psalm 23 Knut Heim, CT, Jan/Feb 2016:

Verses 2 and 5. Sheep are ruminants who generally graze in open fields, but then retire to safe places 

away from predators in order to chew the cud, a process which induces a sort of stupor in them, 

making them vulnerable.

4a. Often between feeding and resting places, one must go through forced passageways in steep and 

dark valleys filled with rocks that can conceal predators.

4b. The staff is primarily used as a weapon, the crook for guiding sheep.

5. The metaphor shifts to that of host and guest. Our lives are filled with pain, loss and disease – our 

own dark valleys.

6b. Heim translates it more literally as “I shall return to the house of the Lord for many days to come.”

Psalm 23:1-3 The timelessness of the Hebrew verbs is shown in this more literal translation by Oxtoby:

    The Lord, the one shepherding me

    I lacking nothing

    He, the one making me to lie down in green pastures.

    He, the one leading me beside restful waters.

    He, the restorer of my person.

Psalm 23:5 Freedman interprets this psalm in terms of the Exodus and Wilderness wanderings, 

especially in view of this verse and Psalm 78:19.

The Greek version of this verse says, “in the presence of the ones afflicting me.” Jewish interpretaton 

of this verse and Psalm 78:19-20 was that God's preparation of a table represented the Messianic age 

when God would not only provide for them but also establish peace. (Beale)

“The reference in Psalm 23:5 to a table prepared in the presence of enemies may refer to the desert 

code of hospitality in which the fugitive from blood vengeance could find safety within a tent for the 

space of one day and two nights. Significantly, this psallm ends with the poet contrasting such 

temporary hospitality to God's house, in which he can dwell (literally 'return to') forever.” (Dictionary

  of Biblical Imagery, p. 403)

Jacobson concludes that: “To return does not necessarily imply a pilgrimage, not does 'to dwell' there 

imply anything like a priestly vocation or seeking after asylum. The point of the metaphor is that the 

destination that one reaches after being led along the paths of righteousness...is none other than God's 

very self.”

Psalm 24 There is much controversy conerning the original setting and subsequent application of this 

psalm. For example, M'Caw and Motyer say that at first it referred to the bringing of the ark to

 Jerusalem so that the people of Israel could now enter Jerusalem through the city gates (II Samuel 6),

but also has applicability as a prophecy of Christ's victory over death (Colossians 2:15) and His 

sovereignty over all creation (Revelation 5:11-14). On the other hand, Kselman treats it as a hymn 

celebrating both the creation of the world and the entrance of worshipers into the sanctuary. And 

Boling and Wright see this as a victory psalm of God (a) over the forces of chaos in the Creation and 

(b) over the enemies of Israel in war. Several other scholars feel it was to be recited during an autumn 

festival.

Jacobson notes, “These examples could be multiplied.” All of them may have part of the whole story, 

but his own reading seems to be the wisest to adopt. “The implied theological life setting of the psalm 

is the mutual advent of God and humans entering into each other's spheres. The poem describes the 

contrasting natures of the identity of the God who enters into human space and the nature of those 

humans who are able to meet the advent of this God.” Other such entrance liturgies include Psalm 15 

and Psalm 118:19-24. Based on this general understanding, the psalm can be diagrammed as follows:

    A. The might of God in conquering chaos (vv. 1-2)

        B. Human requirements for entering into His presence (vv. 3-4)

        B'. Blessings to those who enter (vv. 5-6)

    A. The might of God in conquering Israel's enemies (vv. 7-10)

Psalm 24:1 Rabbinic literature cited this verse to teach that we must always pronounce a benediction 

on our food before tasting it.”

Psalm 24:2 This verse may be understood to say that “the earth is stretched out above the water, that 

is, the earth stands out of water.” (Ramm)

Psalm 24:3 See I Samuel 6:20: “Who is able to stand before the LORD, this holy God?” This is a great 

psalm to read responsively in a Sunday school or small Bible study setting since that was probably how 

it was intended to be read, with the questions asked by a priest or temple singers and the answers 

coming from the worshipers assembled to enter the temple with their sacrifices.

Psalm 24:3-4 Jen Wilkins, CT, Nov. 2019: Who can ascend? “In other words, no one born of Adam. In 

other words, it is Christ who may ascend the mountain of the Lord, and Christ alone. The one who may 

ascend is the one who descended, the one who condescended to us.” The imagery is related to Genesis 

28:12 and John 1:51.

Psalm 24:4 Ciampa and Rosner state that this verse “is ambiguous, but idol worship may be one of the 

two offenses listed as precluding one from the worship procession. “Clean hands” = blameless conduct, 

while “pure heart” indicates doing what is right for the right motives. Mays notes: “'Clean' and 'pure' 

do not belong to the Old Testament vocabulary of ritual purification; they are ethical terms.”

Psalm 24:7 How can gates lift up their heads? Strawn suggests that the temple needs to expand in 

order to accommodate the greatness of God's glory. Alternatively, it may be a figurative way of saying 

to the temple gates, “Don't be so downcast; your LORD is coming!”