Psalm 22 (21):2Meaning & Commentary from the Church Fathers

Nonetheless, the Lord Christ expresses this as a man. And since He is the origin of humanity, He speaks on behalf of all created beings in stating: ‘Far from my salvation are the words of my sins.’ It should be noted that none of the other translators mentioned sins; instead, Aquila rendered it as my weeping, Symmachus as my lamentations, and Theodotion as my crying. However, it should not be assumed that we invoke these various translations to criticize those who interpreted this psalm differently; we will adhere to the translation of the Seventy. Given the perspective of the Seventy, these translators argued that the psalm did not pertain to the Savior. They queried how it could be that one who is sinless could claim, ‘The words of my sins are far from my salvation?’ Therefore, let them consider the great John, who proclaims: ‘Behold the Lamb of God, that taketh away the sins of the world’ (John 1:29); and the apostle Paul, who states: “He who knew no sin became sin for us, that we might be made righteous through Him” (2 Cor. 5:21); and again: “Christ has redeemed us from the curse of the law, having become a curse for us” (Gal. 5:13). Consequently, being the source of righteousness, He bore our sin upon Himself, and being the reservoir of blessing, He took upon Himself the curse that was placed upon us, and ‘endured the cross, despising the shame’ (Heb. 12:2); thus, He also uttered these words for our sake. For if He willingly subjected Himself to the penalty designated for us, ‘the chastisement of our peace was upon Him,’ as the Prophet states (Isaiah 53:5); how much more so did He cry out these words for us, exclaiming: ‘Far from my salvation are the words of my sins.’ Do not focus on the transgressions of nature, but grant salvation for my suffering.

The Gospel also recounts the Lord's trepidation, as in the garden, He prayed for the cup of death to be taken from Him: Father, if it is possible, let this cup pass from Me (Matthew 26:39).

The beginning of this psalm was proclaimed by the Lord with a loud voice on the cross in Hebrew: “Eli, Eli, lama sabachthani?” which translates to My God, My God, why have You forsaken Me (Matthew 27:46). This expresses that You have abandoned Me, causing fear to grip Me at this moment when, as You know, the spirit is willing but the flesh is frail. Or why have You allowed Me to face death when You know I have not sinned? The penalties He refers to for my transgressions are far from preventing my salvation, as these sufferings and faults are not mine: "He had done no violence" (Isaiah 53:9). For death (mine) is the consequence of sin, not of my own failing.

Alternatively, it can be perceived that Christ here embodies the entirety of human nature, pleading on its behalf: Why, O my God, have you forsaken me, a complete human? He further clarifies the reason for this perceived abandonment—namely, that the judgment for my transgressions is distant from salvation, suggesting that I have been removed from it. If I were close to salvation, surely I would be rescued from death. "He was not forsaken by the Father, nor by His divinity, as some interpret, suggesting His fear of suffering caused Him to withdraw from the one enduring pain. After all, who could compel Him to be born on earth or to ascend the cross? As previously stated, He represented us in His own suffering. We were once abandoned and rejected, but now through the sufferings of the One without passion, we are restored and saved.

Likewise, He takes upon Himself our foolishness and iniquity in the continuation of the psalm, as Psalm 22 distinctly points to Christ. Similar thoughts have been expressed by St. Cyril and Origen. Furthermore, it may also encompass intercession, as indicated by Niketas; Theodoret clarifies that intercession does not signify the separation of the united divinity, as some have suggested, but rather the permission of suffering. Eusebius notes that the words, "Hear me," absent in Hebrew, were left out by the Savior. If, therefore, You, Father, require from humanity an account and justification for their wrongdoings, they will find no salvation, remaining far from it. Thus let salvation come freely by grace. Theodoret also noted that while other interpreters did not mention sins, Aquila referred to the guilt of my cry, Symmachus to my tears, Theodotion to my aid, and some Septuagint translations referred to sins, urging the Father not to consider the sinfulness of humanity, but to grant salvation in light of my sufferings.

In contrast, David does not surrender to temptation like the forsaken; instead, he directs his faith upward, as his words clearly demonstrate. Despite being burdened by deep sorrow, he steadfastly resists despair, exclaiming: "My God, my God!" This phrase illustrates the source of his anguish along with his subsequent plea: "Wherefore hast thou forsaken me?" On one hand, the weight of suffering and the frailty of the body provoke these cries, while on the other, faith steps in to encourage him to safely invoke the name of the God he believes has abandoned him. Before articulating his cry of anguish, he passionately addresses God, showcasing his reliance upon Him in times of distress. Thus, we too should emulate this example; when we encounter repeated trials and our spirits are assailed by tempestuous moments, we must find strength and push back against those challenges. By doing so, even amidst fierce storms, our faith can remain steadfast and resilient against despair. David's reiteration of God's name serves a purposeful role; it is meant to bolster his faith, as indicated in the nature of his plea. Rather than merely stating that he has been forsaken, he acknowledges that he feels distanced from God’s salvation, perceiving no signs of hope in his plight. He attributes this state solely to his sins and refrains from complaining against God or arguing with the Almighty. With humility serving as a protective barrier against worldly reasoning, he captures his senses in obedience to faith, refusing to allow them to transcend the boundaries of trust.

The cries for help are far from salvation, as my sins weigh heavily upon me. The prophet encapsulates his thoughts with the expression: Lord, why have You cast me away? Yet, despite this anguish, I do not complain against You; I am aware that my many sins hinder Your mercy. I sense Your intent to discipline me with love, allowing my trials to purify my iniquities through patience. Still, even while feeling unworthy of assistance, he maintains hope: I will call upon You by day, and You will not respond; I will cry out at night, yet my folly is not my despair. Despite the vastness of my sins, I will persist in seeking You; I will pray to You incessantly: I will cry out in the night, will You not hear me? I will cry out throughout the day, will You leave me in confusion? Will You not reassure me of Your incoming aid? In another psalm, the prophet articulates a similar sentiment differently: In the morning, You will hear my voice; in the morning, I will present myself before You, and You will observe me (Psalm 5:4). This promise implies that God will soon heed my plea; in the early hours, I will turn to You in prayer. The phrase “Behold” carries a specific significance here, for the notion that God notices those who pray is already well-established. This emphasizes the assurance that God will pay attention to my requests and instill hope within me, affirming that He will respond to my prayers. Within the essence of prayer itself, there lies an inexplicable yet palpable assurance revealed to the one praying, indicating that their supplication will not go unanswered. The Lord assures His chosen ones, “Before they call, I will hear them: and I will answer them” (Isaiah 65:24). There exists an inner perception resonating in the soul during prayer, through which the compassionate Lord responds. I will hear what the Lord God speaks to me, as He addresses His people (Psalm 84:9). The act of prayer evokes a deep sense within the heart that the Lord has descended to attend to the pleas and fulfill them. As He assures, “Behold, I have come” (Isaiah 58:9), this conveys that prayer is a gift from God to humanity. God foresees our requests before they are uttered, and if it aligns with His will to fulfill our desires, He grants us the necessary boldness in prayer, allowing us to perceive that He will indeed fulfill our wishes. Consider the Blessed Virgin at the wedding at Cana; She approaches the Lord with a request. Even when His response does not appear hopeful, the Holy Virgin displays confidence that defies doubt. How does she come to know that her request will be granted? This assurance arises from her heart. It is akin to a young child asking their parent for something. Although the parents might initially decline, the child senses from their tone that a favorable reply is forthcoming. Thus, the profound meaning behind the statement gains clarity: "and not in folly to me." This assertion gains even greater significance when examined within the context of the psalm’s profound mystery. Within it, one can discover an inexhaustible source of divine inspiration, a treasure of sacred wisdom. The psalm encapsulates the sufferings endured by the Lord Jesus Christ, portraying the pinnacle of both bodily and spiritual anguish. Many elements of the passion narrative found in the Gospels are foreshadowed within it. Here, the prophet anticipates the scorn, the shaking of heads, and the derisive words from the wicked: “Trust in God; let Him deliver him.” It vividly illustrates the soldiers dividing the garments of the Savior and casting lots for them. There, hanging on the cross, the God-Man Jesus cries out to His heavenly Father in utter despair, “My God, My God, why hast thou forsaken me?” The collective sins of humanity, spanning all time and generations, weigh upon His form; thus, the fury of God’s infinite justice, roused by these transgressions, converges upon Him, resonating within His very soul. The Son of God forsaken, grapples simultaneously with the overwhelming burden of sin He bears to the cross. He perceives the multitude of offenses committed against the Infinite and Merciful God and, embodying all of mankind, acknowledges that this overwhelming sinfulness extinguishes the hope of salvation: far from salvation are the words of my sins. Yet, amid this bewilderment, He finds strength in the hope of grace, and again calls out to the Lord, affirming, “Despite the vastness of my sins, I will continually cry out to You, will You surely not hear me, O You who delight in dwelling with humanity, whom the Israelites extol, and in whom our forefathers found their trust and were never let down? Will You leave me in confusion and respond swiftly to my prayer?” Let us approach this figure of the only begotten Son of God towards His heavenly Father with reverence. The God-Man, in His lament, calls out: “My God, My God, why hast thou forsaken me?” However, within this anguished cry lies a sustaining hope, and the prophet’s word finds fruition within Him: “And I am not in folly.” The Father does not leave Him in despair regarding imminent help. Following this sorrowful cry, we soon hear not a voice of lament but rather one breaking through despair into a sound filled with joy and assurance; He proclaims, “It is finished; into Your hands I commit My Spirit!” What does this convey? It signifies that the Father heard His anguished plea, and did not allow Him to linger in the shadow of abandonment, but instead infused His spirit with the gentle assurance of love, affirming that His sacrifice has been accepted, that humanity's salvation has been fulfilled, and that He is prepared to receive His spirit. Now, we must consider whether this declaration can serve for our spiritual growth. Indeed, it can: experience suggests that those cultivated in prayer, lifting their souls to God in supplication, find their requests answered. Yet many do not perceive the inner reassurance of their prayers' fulfillment, perhaps because their requests do not align with the will of the Lord: “You ask, and do not receive, because you ask with wrong motives” (James 4:3), or, “You do not know what you ask for” (Matthew 20:22). At times, while we pray, we may cling to our own aspirations; in contrast, the Psalmist, fully aware of his unworthiness due to his sins, humbly expresses his plea. Perhaps such reluctance arises from a wavering faith. Even a ascetic, in utter humility and fighting against despair regarding salvation, nurtures hope: I will cry out, he states, but will You not hear, or won’t You hear? He envisions his state as utterly hopeless due to his sins while trusting in the mercy of God. Finally, reflect on the suffering Savior. Having descended to the depths of anguish, is there a heavier burden than sensing abandonment by His heavenly Father? Yet in this moment of supreme suffering, He transitions from the agony of the cross to a state of glory: He soon entrusts His spirit into the hands of the Father, emerges as the victor over sin and death, and rises triumphant over the grave. The same pattern can be observed in human struggles; oftentimes, the Lord allows us to sink into profound despair, making escape seem impossible, only to extend His hand in deliverance. Gradually, relief from overwhelming tribulation comes to light. Perhaps the Lord aims to refine and strengthen our faith and endurance through such trials. He may wish to unveil the emptiness of reliance on human strength and earthly means, to reveal the magnificence of His mercy, to awaken our hearts to His love, drawing us closer to the joy He has intended for us. May He render us worthy to be children of that champion of faith, our father Abraham, who trusted in the promise beyond all hope (Romans 4:18). Regardless, we are called to maintain our commitment to prayer and to not abandon it in despondency. Prayer, even when it is unfulfilled as we desire, is eternally advantageous, for it instills our dependency on God, sustains our communion with Him, and guides us along the path of life, so that we may not provoke His displeasure. In truth, God never turns away those who earnestly seek Him. Even if He appears not to grant our petitions, He endows us with far greater gifts than what we requested. Thus, the Apostle besought relief from the tormenting messenger of Satan. The Lord did not grant this request, but instead bestowed upon the Apostle the empowering grace that fortified him against all trials: “My grace is sufficient for you, for My strength is made perfect in weakness” (2 Corinthians 12:9). Amen.