My name is William Shea, I'm
a retired seminary professor,
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welcome to Faith Chapel.
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Our topic today is the
suffering servant of Psalm 22.
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Lets pray as we begin.
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Our loving heavenly Father
we ask You to give us a deeper
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understanding of the sufferings
of Christ as we study this
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prophetic text about what He
went through for us. Help us to
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understand Your love for us
through this text, we ask now
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for the guidance of Your
Holy Spirit in Jesus name. Amen.
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Psalm 22 played an interesting
part in the discussions between
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Jews and Christians in the
early part of the Christian era.
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The Rabbi said Jesus of Nazareth
could not have been the Messiah
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of prophecy, or God's Messiah,
because He died hanging on a
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cross or hanging on a tree
and if you look at certain texts
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in Deuteronomy and Joshua you'll
see that the person who dies
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hanging on a cross or a tree
is cursed and they said their
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argument was God would never
curse His own Son or His Messiah
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The Christians who respond to
this argument use this text that
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we will study today Psalm
22 because it describes in
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prophetic terms the sufferings
of the Messiah when He was to
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come to earth.
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Now according to the title
of the Psalm and I tend to take
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these as generally
historically accurate.
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This text was written by David
and you probably recall that
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David lived about 1,000
years before Jesus so here He's
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functioning in a particular way.
We often thing of David as a
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great military leader, great
king, a great musician, a great
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poet, but we seldom think of
David as the prophet but in this
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case he serves as a prophet.
Now how do we know that?
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Well, this first half of
the Psalm we'll study in detail
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talks about suffering.
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And people who study the Psalms
carefully study them to find out
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what is known as
a setting in life.
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Out of what experience does this
Psalm come and David never had
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to go through sufferings like
this and so we know that this is
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a text about an experience
above and beyond that of David.
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Its a prophetic text which
looked forward to the coming of
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Messiah in rather
uncomfortable terms.
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Now there's different
ways people can suffer.
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You can suffer mentally,
or you can suffer physically.
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And mental anguish can be just
as intense as physical pain of
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broken bone, sometimes more so.
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I illustrate this with
the experience of a friend who
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during the Christmas season
was driving west from Michigan
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to Nebraska to visit the family.
The roads were icy and snowy and
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he came to a bridge where he
had to make a sharp left turn
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unfortunately because of the
icy road his car slid into the
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abutment of the bridge
on the right hand side.
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And he had a number of broken
bones and was in the hospital
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recovering from that but
the much sadder part of it was
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his teenage son was sitting
in the seat next to him and he
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was killed when the
car hit that abutment.
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Now as you think of him laying
in that hospital bed you can
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think of one suffering pain from
broken bones and that was true
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but the mental anguish of
knowing that he was driving when
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his son was killed was far
greater than any broken bone
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that he had to suffer.
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So as we look at this Psalm we
see the Psalm divides in halve.
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The first half is about
suffering and the second half is
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the results of what comes of
that suffering and then when you
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take the suffering section
that in turn divides in half
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and we have the mental anguish
of the suffering servant and
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then we have the physical
experience as he hung on the
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cross and
experienced this prophetic text.
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So now lets look at the first
two verses as we start with this
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Psalm. There are
verses which you recognize.
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You know this text very well
but probably not from Psalm 22.
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These are words which Jesus
spoke from the cross and when He
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spoke them from the cross
He spoke them in the Aramaic
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language which He was using at
that time and the gospels quote
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the Aramaic that He
used for this statement.
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'My God my God why
hast thou forsaken me?'
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So you can see the experience
of abandonment that Jesus
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went through as
He hung on the cross.
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What had brought him to this,
notice that it also says that
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He cries out day and night. If
you remember the sufferings of
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Jesus didn't just begin when
He was hung on the cross when He
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was crucified but they started
the night before in the garden
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of Gethsemane at night as they
came to seize Him and He was
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already sweating great drops
of blood as He anguished over
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the price that He had to pay
for the ransom and redemption of
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the human race, then we
look next to verses 3 and 4.
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Now there were many times in the
old testament experience when
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the fathers of Israel cried to
God for deliverance but there's
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one time in particular and
we think about the exodus from
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Egypt. The people had been
in Egypt for four centuries and
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the last end was the worst, they
were suffering the most and they
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cried out to God for deliverance
and God sent Moses as the
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deliverer to
bring them out of Egypt.
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Its interesting to see that
that happened at Passover time.
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And the fulfillment of this
prophecy of suffering in terms
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of the experience of the Messiah
also happened at Passover time.
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And the lesson that the
Messiah is bringing out is as He
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reflects towards God is, look
you delivered the fathers why
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don't you deliver me as I'm
going through this anguish and
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I'm going through this suffering
He calls out for deliverance.
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Then there's a reflection
internally again in the next
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two or three verses.
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You recall from the gospel
accounts that the people as they
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walked by scorn Jesus and it
gives us the words which they
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used and they said, if your the
Son of God come down from the
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cross, as they mocked him. He
could have done that but if He
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had done so, our salvation would
be lost and so He agreed with
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God in the garden of Gethsemane
to drink the cup of suffering
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that He was going through,
so the gospels give the account
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of how Jesus was
scorned as He hung on the cross.
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Our next section is verses 9-11.
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In this passage we reflect
back to what we call the first
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Christmas and we have the
Christmas story and the birth of
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Jesus, the nativity,
the narrative in the gospels
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especially Matthew and
Luke. And we see what a great
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experience it was, the angels
were there the wise men were
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there, the shepherds were there
and there was rejoicing among
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angels and astonishment among
the shepherds and the wise men
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came to praise this new
born king and so in that case
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we see the special care that
God exercised over His servant
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at the time when He was born and
so the lesson now is if you took
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such good care of me at the time
of my birth why is it that I
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need to suffer now
in this terrible way?
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There's a little prayer at
the end there at the last verse
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Be thou not far from me for
trouble is at hand and as we
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come later through the Psalm
we come to a longer prayer as we
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read more. Now we move on
to the physical sufferings.
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In this case the picture of the
enemies of Christ as they gather
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around the cross it uses the
metaphor of animals and animals
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ferocious animals with an open
mouth ready to devour but this
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is just the preliminary stage
looking foreword to what's going
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to happen. These animals are
ready to attack but they have
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not yet attacked but when they
do attack we now read of the
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sufferings which
follow in verses 14 and 15.
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There's several physical aspects
that are described here, we may
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recall that Jesus said on the
cross I thirst, one of the seven
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sayings of Jesus on the cross,
you recall they gave Him the
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vinegar sponge which He rejected
and probably this thirst was not
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just because He hadn't had a
drink for a while but probably
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physiologically speaking he
was in shock. He'd already lost
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a fair amount of blood from
the scourging and as His blood
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vessels expanded the
blood volume and blood pressure
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dropped this brings on thirst,
thirst is a symptom of shock.
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And Jesus is expressing this as
He feels these physical symptoms
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but in addition here we have His
heart being poured out like wax
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We have the interesting
experience or the interesting
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description of the Roman soldier
when they came out on late
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Friday afternoon to find out if
Jesus was dead and he thrust the
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spear into His side and when he
pulls the spear out both blood
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and water come out. Its always
puzzled me that many of the
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classical artists have painted
this scene painted the spear
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cast into the right side of the
chest rather then the left side.
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Now there is a medical condition
known as the pericardial fusion
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There's a sack around the heart
and this can fill up with fluid.
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Usually what we would call serum
and so if you drive a spear
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into the left chest you'd drive
it through the pericardial sack
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were the serum is and into the
cavity the heart and then as its
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withdrawn these come out and
they look like blood and water
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which actually physiologically
we'd say blood and serum.
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And so we have the thirst
of Jesus we have the blood and
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serum that's going on within his
chest cavity as He experiences
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this agony on the cross.
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Crucifixion was designed by the
Romans to be a slow lingering
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death intentionally because
you see they wanted to teach the
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public a lesson as a person hung
on a cross for days and days
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suffering through it all
the lesson was, don't you rebel
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against Rome or
this will happen to you.
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Its surprising that we haven't
found more skeletons of persons
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who were crucified but
finally in 1968 a skeleton of a
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crucified man was
indeed found in Israel.
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There were a number of
crucifixion events for instance
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under the son of Herod named
Archelaus whose mentioned in
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Matthew when Jesus went down to
Egypt as a child and there was
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a revolt against him and the
Romans came in to put it down
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and they ringed the city of
Jerusalem with crucified people.
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And the revolt of the
slaves in Roman in 63 B.C. they
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crucified the slaves up and down
the Apian Way so that as people
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traversed this highway
they would see these retches
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hanging there and see
what happened to people who
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transgressed against
Rome or rebelled against Rome.
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Well this skeleton of this
man which was found in a tomb
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on the north side of Jerusalem.
We know he was crucified because
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one of the spikes is still there
its corroded but it was pierced
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into his heel bone sideways.
Sometimes we see pictures of
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Jesus crucified with the
spike in the dorsum of His foot
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but in this case and probably
more commonly the spike was put
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through the heel bone and so
the two heel bones were pinned
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against the side of the cross.
Now at one time of my life
00:15:24.90\00:15:29.89
I worked for the Santa Fe
railroad hospital in Los Angeles
00:15:29.92\00:15:33.25
and we used to have men from
the railroad that would come in
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with that injury. A broken
heel bone. They would jump
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down off a railroad car onto
the track and crack that bone
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and that was considered to be
a very serious injury and they
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usually signed off
work for about a year.
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And so here's Jesus with a spike
driven through His heel bone
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and you can think of the pain
He received as each pounding of
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that spike to pin
Him to that cross.
00:16:00.15\00:16:02.74
Now the other spikes are missing
but there's a scratch on the
00:16:02.77\00:16:10.16
head of one of his wrist
bones and so from this they have
00:16:10.19\00:16:15.80
speculated that probably
the nails for the crucifixion of
00:16:15.83\00:16:20.11
the arms were put through the
wrist joint rather than through
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the dorsum of the hand and
so this is the experience that
00:16:23.37\00:16:28.03
Jesus had to go through as He
suffered hanging on the cross.
00:16:28.06\00:16:32.82
Verses 16-18 give us
a continuation of this.
00:16:32.85\00:16:38.71
You'll notice the reference
to the piercing of the hands and
00:16:59.78\00:17:02.86
feet as we've just described as
it is known from this skeleton
00:17:02.89\00:17:09.34
from this crucified man, in
addition it says they cast lots
00:17:09.37\00:17:15.20
for my garments and we have that
experience described in all four
00:17:15.23\00:17:19.14
of the gospels as the
Roman soldiers gambled for the
00:17:19.17\00:17:22.57
garments of Jesus while He
was languishing and dying on the
00:17:22.60\00:17:26.48
cross another interesting little
archeological illustration of
00:17:26.51\00:17:30.05
this, in the barracks in the
pavement of the barracks of the
00:17:30.08\00:17:35.40
Roman soldiers there's a place
where they scratched a game
00:17:35.43\00:17:38.96
on the floor, they used to
play this game so they were
00:17:38.97\00:17:51.39
accustomed illustrating
their use of games and gambling
00:17:51.42\00:17:55.26
and so forth. The Roman barracks
were located at the north end
00:17:55.29\00:17:56.26
of the temple area because
they wanted to look down on the
00:17:56.29\00:18:02.74
temple area in case any riot
would occur there and in fact
00:18:02.75\00:18:08.17
in the case of Paul when the
riot took place towards the end
00:18:08.20\00:18:11.30
of the book of Acts, they came
streaming down the steps into
00:18:11.33\00:18:14.25
the temple area to grab him
and take him back up into the
00:18:14.28\00:18:16.72
barracks, that building today is
a Muslim school but across the
00:18:16.75\00:18:20.60
street is a church with is
run by these sisters of Zion
00:18:20.63\00:18:25.98
and in that church is the
pavement in the gospel of John
00:18:26.01\00:18:29.43
and its called Gabbatha. The
pavement on which Pilot met the
00:18:29.46\00:18:34.00
Rabbis and its there that
this game is scratched as the
00:18:34.03\00:18:37.31
Roman soldiers wiled away their
time and at the cross on their
00:18:37.34\00:18:41.43
duty they wiled away their
time as He was languishing by
00:18:41.46\00:18:46.19
gambling over His garments.
00:18:46.22\00:18:48.73
Verses 19-21 tell us a
final reflection in prayer.
00:18:48.76\00:18:56.82
If I may translate that last
word a little more accurately
00:19:17.75\00:19:19.73
it really is the word for wild
ox and the word for the wild
00:19:19.76\00:19:23.88
ox or the picture of a
wild ox is very appropriate for
00:19:23.91\00:19:27.51
crucifixion because you can
think of the horns of the wild
00:19:27.54\00:19:29.58
ox and the person who is
crucified on them so here's
00:19:29.61\00:19:33.84
another picture. Now the
first picture of the physical
00:19:33.85\00:19:36.92
suffering you remember the
wild animals are ready to attack
00:19:36.95\00:19:40.00
now at the end of this section
which describes the physical
00:19:40.03\00:19:43.73
sufferings of what Christ went
through on the cross. Now we
00:19:43.76\00:19:48.93
we have the wild animals have
attacked and this is the way
00:19:48.94\00:19:53.59
in which they have attacked
so we have a reflection back and
00:19:53.62\00:19:57.00
forth from the use of this
metaphor of these wild animals
00:19:57.03\00:20:00.27
for the picture of those
who were persecuting Christ
00:20:00.30\00:20:03.55
physically at the time of the
crucifixion then His feelings
00:20:03.58\00:20:07.80
physically of what He's going
through then a reflection back
00:20:07.83\00:20:12.49
and finally comes this
final prayer that we just read.
00:20:12.52\00:20:18.98
The final appeal you may recall
the earlier prayer was just a
00:20:19.01\00:20:23.73
brief prayer now here's the
longer prayer and so we have
00:20:23.76\00:20:26.96
several questions that come out
of this, first of all of this
00:20:26.99\00:20:30.47
intense suffering what
was the result? What happened?
00:20:30.50\00:20:34.68
Well the very first thing that
happened is it says back earlier
00:20:34.71\00:20:38.87
you may recall the passage
it says thou doest lay me in the
00:20:38.90\00:20:43.65
dust of death. That is to
say the person who went through
00:20:43.66\00:20:47.24
these sufferings went all
the way through these sufferings
00:20:47.27\00:20:50.84
to die. Now the second question
is did it accomplish anything?
00:20:50.87\00:20:57.49
What's the
result? What happened?
00:20:57.52\00:20:59.95
And that's what we get to in the
00:20:59.99\00:21:02.36
second section of the Psalm.
You see when I've heard sermons
00:21:02.39\00:21:05.70
on Psalm 22 this is where
the sermon stopped verse 21.
00:21:05.73\00:21:09.60
But there's another section of
the Psalm and the story of the
00:21:09.63\00:21:14.56
sufferings of Christ
is incomplete without that
00:21:14.59\00:21:17.81
prophetic picture. The prophetic
picture we have looked at in the
00:21:17.82\00:21:21.50
first half of the Psalm happened
back then on the cross but the
00:21:21.53\00:21:25.33
prophetic picture in the future
is what we find in the last
00:21:25.36\00:21:29.22
part of the Psalm and so what
happens is we see this suffering
00:21:29.25\00:21:33.59
servant reappear but now
he appears glorified and he's
00:21:33.62\00:21:39.00
glorified and praised and
honored by different groups of
00:21:39.01\00:21:44.08
people as they cluster
around him and we might pause a
00:21:44.11\00:21:49.61
setting for this. If you think
about Jesus leading the host of
00:21:49.64\00:21:55.91
the redeemed up to the gates of
the New Jerusalem ready to swing
00:21:55.92\00:22:00.53
those gates open wide for them.
Think about the final gathering
00:22:00.56\00:22:04.54
as their about to go into the
city and what a day of rejoicing
00:22:04.57\00:22:08.18
that will be. We read about that
or we read about a setting that
00:22:08.21\00:22:13.68
looks like that particular event
in the next verses then the last
00:22:13.71\00:22:18.00
half of the Psalm and we'll
start now with verses 22-23.
00:22:18.03\00:22:21.62
Now we have a very distinct
identification seed of Israel
00:22:41.94\00:22:46.36
the seed of
Jacob, so these are Jews.
00:22:46.39\00:22:48.58
The nuclear congregation if
you want to put it that way,
00:22:48.61\00:22:52.05
of this group that were gathered
around the suffering servant
00:22:52.08\00:22:55.28
now raised and glorified are
Jews and when you think of the
00:22:55.31\00:23:00.64
whole plan of redemption as it
was carried out through the old
00:23:00.67\00:23:04.19
testament, we think of the
saints of all the ages, and we
00:23:04.20\00:23:09.39
think of the list of the saints
that we find in Hebrews 11
00:23:09.42\00:23:13.39
the patriarchs of faith
all the way down that line.
00:23:13.42\00:23:16.68
We see them as the nuclear
congregation but there's more
00:23:16.71\00:23:20.25
people that are added to them
and that we read in the next
00:23:20.28\00:23:23.38
verse, 24.
00:23:23.41\00:23:25.00
Now the question that the
first part of the Psalm poses is
00:23:41.13\00:23:44.71
Did God ever hear Him? Did God
ever answer that prayer? Was He
00:23:44.74\00:23:50.13
totally abandoned? And
the answer is no He was not
00:23:50.16\00:23:52.76
abandoned. God really was there
with him as Jesus went through
00:23:52.79\00:23:57.31
the suffering on the cross.
God was there beside Him and God
00:23:57.34\00:24:01.46
heard His prayer and
God answered His prayer.
00:24:01.47\00:24:04.76
Now we have a new
group that comes to view.
00:24:04.79\00:24:08.92
again we now have the nuclear
Group of Jews has been expanded
00:24:30.81\00:24:35.38
to take in the Gentiles and the
Gentiles spread the gospel to
00:24:35.41\00:24:39.26
other parts of the world
telling of what the Son of man
00:24:39.29\00:24:43.08
accomplished in His death
on the cross and then there's
00:24:43.09\00:24:47.21
another group and
we read about them.
00:24:47.24\00:24:51.00
You see its clear that we
have the Gentiles taken in now
00:25:13.96\00:25:16.84
because we have the ends of the
earth, the islands of the sea
00:25:16.87\00:25:20.57
recently on this network we
had a report by a missionary
00:25:20.60\00:25:27.40
on the Solomon Islands of the
marvelous things God is doing
00:25:27.43\00:25:30.72
among the Solomon Islanders
if you measure the distance from
00:25:30.75\00:25:34.40
Israel I suppose its at least
8 or 10 thousand miles what the
00:25:34.43\00:25:38.11
suffering servant accomplished
on the cross in the year A.D. 31
00:25:38.14\00:25:43.26
has its affects even today
in the Solomon Islands 10,000
00:25:43.27\00:25:47.91
miles away.
00:25:47.92\00:25:50.44
So we have the results, the
nuclear congregation, the Jews
00:25:50.47\00:25:54.79
gathered around Jesus in this
great congregation, then the
00:25:54.82\00:25:58.19
Gentiles are gathered in,
and then the expansion of the
00:25:58.22\00:26:01.43
Gentiles goes even farther. But
we have two more groups that are
00:26:01.46\00:26:05.42
described now.
00:26:05.45\00:26:09.28
We're talking about another
group here. We're talking about
00:26:26.28\00:26:28.98
the group who die. A group
who have died but have come back
00:26:29.01\00:26:34.28
to worship and glorify and
honor and suffering servant.
00:26:34.31\00:26:39.23
In order for this group to come
out of the grave they need to
00:26:39.26\00:26:42.48
have a resurrection and so
there's an implicit idea of a
00:26:42.51\00:26:48.48
resurrection that those who have
died will also come out of the
00:26:48.51\00:26:51.78
grave to honor
the suffering servant.
00:26:51.81\00:26:54.02
And then
there's one final group.
00:26:54.05\00:26:59.44
We want to place a little
emphasis on that final statement
00:27:25.01\00:27:26.18
but now we look first at this
group a generation that will yet
00:27:26.21\00:27:30.95
be born. So you see we
have three geographical groups
00:27:30.98\00:27:35.03
we start with a nuclear group
of Jews that lived in Israel
00:27:35.06\00:27:38.11
we go beyond that to the
Gentiles brought in, we go
00:27:38.14\00:27:41.53
to the ends of the earth, with
all the gathering in and then
00:27:41.56\00:27:45.84
we finally come to this final
statement as they stand before
00:27:45.87\00:27:49.40
the Lamb and they say it
is finished he has done it
00:27:49.43\00:27:55.48
also words from the cross.
00:27:55.51\00:27:57.91