PMW 2023-041 by Kenneth L. Gentry, Jr.

God’s plan of salvation brings together both glory and suffering for Christ. Through his suffering we will experience glory. And this experience of glory begins in history. Let us do a summary survey of Psalm 22 in this regard.

Psa. 22:1–31
According to its title, David wrote this psalm. It is divided into two basic parts: lamentation (vv. 1–21) and thanksgiving (vv. 22–31). It was written about some intense historical problem in David’s experience. Yet God’s Spirit lifts his poetic cry to Messianic significance and points to Jesus’s crucifixion as the ultimate Suffering One. Several details of Jesus’s passion appear within: forsakenness (v. 1), mockery (v. 8), shame (vv. 13, 17), piercing (v. 16), and dividing of his garments (v. 18). We see this in its use in the New Testament (Matt. 27:35, 39, 43, 46; John 19:23, 24, 28; Acts 2:30–31; Heb. 2:12).

Psa. 22:1–2
My God, my God, why have You forsaken me
This cry calls out of a sense of deep despair that is intensified by God’s apparent forsaking (v. 1). But even in despair it shows an abiding trust in God that leads to the psalmist’s continuing prayer (vv. 2–3).

Psa. 22:4–5
In You our fathers trusted
The psalmist’s deep despair clearly evident in God’s forsakenness (v. 1). Yet he recalls God’s past deliverances and approaches him on that basis. It is important that we know the Bible and the history of God’s people so that we may be encouraged to hope in his deliverance.

Covenantal Theonomy
(by Ken Gentry)
A defense of theonomic ethics against a leading Reformed critic. Engages many of the leading objections to theonomy.
See more study materials at: www.KennethGentry.com

Psa. 22:6–17
All who see me sneer at me
In addition to his physical suffering (vv. 13–17) and feeling of the absence of God (v. 1), the writer is also enduring the mockery of men (v. 7a) scoffing at his trust in God (vv. 7b–8). Yet he remembers that God brought him into the world, and therefore he still trusts in him (vv. 9–10), so that he calls upon him (v. 11).

Psa. 22:16
They pierced my hands and my feet
The imagery of his assailants as “dogs” (v. 16a–b) gives rise to the image of wild dogs (1 Kgs. 14:11; 16:4; 21:23; Jer. 15:3) piercing his hands and feet as he tries to defend himself and ward them off. We must note that the New Testament mentions the piercing of both Jesus’s hands and feet (Luke 24:39–40).

Psa. 22:17–18
They divide my garments among them
This is an image of a victorious army gathering the spoils of conquest (Josh. 7:21; Jdg. 8:25; 2 Chron. 20:25). This occurs after the vanquished person is defeated and stripped of his clothing so that his emaciation can be seen and stared at (v. 17). Providentially this comes to full expression in Jesus’s experience at the crucifixion (Matt. 27:35; Mark 15:24; Luke 23:34; John 19:23–24).

Creation according to the Scriptures
Ed. by P. Andrew Sandlin
This book is sub-titled: A Presuppositional Defense of Literal , Six-day Creation. It has chapters by R. J. Rushdoony, Andrew Sandlin, Kenneth Gentry, Cornelius Van Til, and others. It touches on historical, exegetical, theological, and philosophical implications of Six-day Creation.
See more study materials at: www.KennethGentry.com

Psa. 22:22–31
This second part of the psalm turns to thanksgiving despite the psalmist’s intense suffering. And as usual for David, he wants to declare God’s praise in the worship assembly (vv. 22, 25). The psalm’s title notes that he gave the psalm to the “choir director” for public worship.

Psa. 22:27–31
All the ends of the earth will remember and turn to the LORD
David himself is encouraged by God’s grace (v. 24) and he longs to declare his praise in the worship assembly (vv. 22, 25). Yet he also notes that the “ends of the earth” will turn to God in worship (vv. 27–30). This anticipates the fulfillment of the Abrahamic Covenant (Gen. 12:3; Psa. 2:7–9). Both testaments breathe the confidence of God’s victory over the world before the end comes.

THE TWO AGES AND OLIVET (advertisement)
I am currently researching a study of the Two-Age structure of redemptive history. My starting point is based on the disciples’ questions to Jesus in Matthew 24:3. Much confusion reigns among those unacquainted with the Two-Age analysis of history, which was promoted by Jesus (Matt. 12:32; Mark 10:29-30) and by Paul (Gal. 1:4; Eph. 1:21). The Two Ages are not the old covenant and the new covenant, but world history since the fall and the consummate order following the Second Coming and the Final Judgment.

If you would like to support me in my research, I invite you to consider giving a tax-deductible contribution to my research and writing ministry: GoodBirth Ministries. Your help is much appreciated!