America's Nihilism

I recently started reading Os Guinness' new book, A Free People's Suicide: Sustainable Freedom and the American Future, and so far it is outstanding. Below are some clips from the first chapter which caught my eye:

"...freedom always faces a fundamental moral challenge. Freedom requires order and therefore restraint, yet the only restraint that does not contradict freedom is self-restraint, which is the very thing that freedom undermines when it flourishes. Thus the heart of the problem of freedom is the problem of the heart, because free societies are characterized by restlessness at their core."1 

"America's nihilism of untrammeled freedom has so far been a soft and banal nihilism that flowers and fades harmlessly within the confines of the consumer paradise of the shopping mall, the online catalog, and the video game. ... no one is fully consistent to his or her own philosophy, and there is always a long stretch of the downhill slope from the adolescent stage of soft nihilism to the delinquent and then to the decadent. But such ideas in such a society will always have consequences, and when the causes of disordered freedom also spread to such vital spheres of American society as the government, the economy, law, education, medicine, science and technology, the consequences will at some point become lethal and unstoppable. The gap between the lightning and the thunder may be delayed, but such disordered freedom will one day prove disastrous when taken to the very end. It is literally irrational and irresponsible, for untrammeled freedom has no need to justify itself either by rational criteria or by any moral standard outside itself. It just is, an untrammeled will to power that is self-evident, self-justifying and self-destructive, and a mortal menace to the society that harbors it. The conclusion for American freedom is inescapable. It is not enough to espouse freedom as the essence of America and to keep mouthing its matchless benefits. Freedom must be guarded vigilantly against internal as well as external dangers. However soft and however banal it is, unbounded freedom simply cannot restrain itself by itself..."2

1.  Os Guinness, A Free People's Suicide: Sustainable Freedom and the American Future [Downers Grove, Il: IVP Books; 2012], p. 20
2.  Ibid., p. 23

Sheep without a Shepherd

There are two pet peeves of mine concerning reading. One of them is reading something -- a book, an article, the label on the back side of a tasty micro-brew -- with print that is underlined. The other pet peeve is to read something in all-caps (which, I'm told, is like adding emphasis for dummies). I think both styles of writing are obnoxious to read. But in the beginning of this post, and only in the beginning, I am going to operate on a double standard. I am going to peeve someone else by underlining two passages from Matthew's gospel. The reason why I am going to do this is because I don't want anyone to miss out on how exciting underlining can be! Just kidding. The reason why I am doing this is because there are two passages in Matthew's gospel which say the exact same thing, and as I move forward in displaying the literary structure of Matthew's gospel, the underlined information will become important to clearly identify two distinctive parts of the structure. But I PROMISE not to write in all caps. Okay, here we go. 

At the end of chapter nine of Matthew's gospel, we read:

   And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction.  When he saw the crowds, he had compassion for them, because they were being harassed and helpless, like sheep without a shepherd.  Then he said to his disciples, “The harvest is plentiful, but the laborers are few;  therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.”    

   And he called to him his twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every disease and every affliction.  The names of the twelve apostles are these:  first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;  Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus;  Simon the Zealot, and Judas Iscariot, who betrayed him. 

There is an interesting pattern set before us by Matthew here in 9:35-10:4. First, Matthew mentions Jesus teaching the gospel of the Kingdom, and that is immediately followed by healing. Remember this pattern: first teaching, then healing. After Jesus teaches and heals, Matthew tells us that Jesus calls twelve disciples to follow him and help him teach and heal. 

Compare this order of events with Matthew 4:18-25, where we find the first mention of Jesus teaching and healing in Matthew's gospel: 

   While walking by the Sea of Galilee, he saw two brothers, Simon (who is called Peter) and Andrew his brother, casting a net into the sea, for they were fishermen.  And he said to them, “Follow me, and I will make you fishers of men.”  Immediately they left their nets and followed him.  And going on from there he saw two other brothers, James the son of Zebedee and John his brother, in the boat with Zebedee their father, mending their nets, and he called them. Immediately they left the boat and their father and followed him.

   And he went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people.  So his fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, those oppressed by demons, epileptics, and paralytics, and he healed them.  And great crowds followed him from Galilee and the Decapolis, and from Jerusalem and Judea, and from beyond the Jordan. 

Notice carefully that the order of events which begins in chapter 4:18-25 is reversed in 9:35-10:4. At the end of chapter four, Jesus first calls a few disciples, then afterward he teaches and heals. At the end of chapter nine, Jesus teaches and heals, then afterward he calls disciples. Certainly this structure is not accidental. And amazingly, this is also the pattern we find between the end of chapters four and nine. After we are told that Jesus "went throughout all" the land in chapter four, we find Matthew filling up two very large chunks of his gospel with teaching and healing. First he ascends a Mountain to give Israel the Law (in chapters 5-7) to proclaim the gospel of the Kingdom (i.e. the "Sermon on the Mount"), followed by ten miraculous narratives (in chapters 8-9). Notice the structure below:

A)  Jesus calls four disciples  (4:18-25)

   B)  Jesus teaches and then heals throughout all Israel  (4:23-25)

      C)  Teaching (Discourse):  Sermon on the Mount  (5:1-7:27)

         D) Jesus' authority is greater than the rulers of Israel  (7:28-29)

      C’)  Healing (Narrative): 10 miracles  (8:1-9:34)

   B’)  Jesus teaches and then heals throughout all Israel  (9:35-38)

A’)  Jesus calls twelve disciples  (10:1-4)

Notice carefully that the structure of two central sections describe Jesus teaching first (C), followed by Jesus healing (C'), just as Matthew notes at the end of chapters four (B) and nine (B'). Sandwiched between these two major chunks of teaching and healing is a statement about Jesus being greater than the rulers of Israel (D):

And when Jesus finished these sayings, the crowds were astonished at his teaching, for he was teaching them as one who had authority, and not as their Scribes.

This remarkable record of Matthew is highlighting exactly what we've been seeing as the central problem throughout the beginning of Jesus' ministry. It even highlights why the people of Israel flock to Jesus. Israel is in a state of spiritual wandering and they know it. They know it because so much of what they have been taught about the gospel of God's Kingdom by the Scribes and Pharisees is wrong when compared with the authoritative teaching of Jesus. The Scribes teach with man-made authority -- authority that misleads, ensnares, and ultimately devours the people of God. While the people wander through the spiritual desert-land of Israel, the teaching of Jesus exposes the true nature of their rulers. What we see is that their own rulers act more like wolves and serpents than shepherds of sheep. Like serpents, they have a "wisdom" that is cunning (10:16), but their doctrines are venomous, wounding even the most harmless and innocent disciples; like wolves, they are hostile towards the truth of God's Shepherd, and so they harass and devour His sheep when he's not around. 

Earlier in the Sermon on the Mount, Jesus warned his disciples that more leaders would arise among them "in sheep's clothing, but inwardly are ravenous wolves." And the only way to distinguish them among the flock would be "by their fruits" (7:15). But the good news of these passages is that Jesus has already come as the Good Shepherd of Israel. He has come to protect the flock of Israel from false prophets in this desert-land by tearing the sheepskin off wolves and crushing the heads of serpents. Jesus has come to Israel to bring healing to God's sheep by leading them out of the wilderness and into His promised Kingdom. He has come to show compassion upon the flock of Israel because they were "being harassed and helpless" (9:36) when left to themselves in the wilderness. When left to themselves, they were, as Matthew explicitly identifies, "sheep without a shepherd" (9:36). 

Interestingly, this description of Israel as "sheep without a shepherd" is exactly what Moses did not want the people to become while they were being led through the wilderness and into the promised land (Numbers 27:17). But Israel has nothing to fear because Jesus is leading them. Jesus is the greater Moses, leading Israel out of bondage, out of the wilderness too, and into the promised land of God's Kingdom. The Father has sent His Son, Jesus, to be the Shepherd of Israel and to lead them out of the parched desert land where predators lie in wait to devour His sheep. But instead of finding predators such as literal wolves and serpents, we find Scribes and Pharisees. Without Jesus, the people of Israel would remain exactly where Moses was afraid to leave them during his ministry, namely in a place of helplessness, harm, and potential death. But things are looking well for Israel because the Father has sent His Son into the world as the Good Shepherd, and as we see in Matthew's account, the people are "astonished" (7:28) because he comes with one who has authority, not as one of the Scribes (7:29). 

Colonizing Earth with the Life of Heaven

  The resurrection stories in the gospels aren't about going to heaven when you die. In fact, there is almost nothing about "going to heaven when you die" in the whole New Testament. Being "citizens of heaven" (Philippians 3:20) doesn't mean you're supposed to end up there. Many of the Philippians were Roman citizens, but Rome didn't want them back when they retired. Their job was to bring Roman culture to Philippi. 

  That's the point that all the gospels actually make, in their own ways. Jesus is risen, therefore God's new world has begun. Jesus is risen, therefore Israel and the world have been redeemed. Jesus is risen, therefore his followers have a new job to do. 

  And what is that new job? To bring the life of heaven to birth in actual, physical, earthly reality. ...The bodily resurrection of Jesus is more than a proof that God performs miracles or that the Bible is true. It is more than the Christians knowing of Jesus in our own experience (that is the truth of Pentecost, not of Easter). It is much, much more than the assurance of heaven after death (Paul speaks of "going away and being with Christ," but his main emphasis is on coming back again in a risen body, to live in God's newborn creation). Jesus' resurrection is the beginning of God's new project not to snatch people away from earth to heaven but to colonize earth with the life of heaven. That, after all, is what the Lord's Prayer is about.

  ...When Paul wrote his great resurrection chapter, I Corinthians 15, he didn't end by saying, "So let's celebrate the great future life that awaits us." He ended by saying, "So get on with your work because you know that in the Lord it won't go to waste." ...Every act of love, every deed done in Christ and by the Spirit, every work of true creativity -- doing justice, making peace, healing families, resisting temptation, seeking and winning true freedom, -- in an earthly event in a long history of things that implement Jesus' own resurrection and anticipate the final new creation and act as signposts of hope, [point] back to the first and on to the second.1

1. N. T. Wright, Surprised By Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church [New York, NY: HarperCollins; 2008] pp. 293-295 

Your Comfort and Salvation

I recently came across a quote from John Bunyan (author of The Pilgrim's Progress) during my morning devotions, and it made me think about Jesus standing before the throne of his Father the day after he was crucified. And so I decided to post it the day after Good Friday:

  Christ stands as our advocate alone before God's bar and pleads before the Father. Whatever can rightly be charged upon us, he accepts the whole charge upon himself, acknowledging the crimes to be his own. And this, he must do. If he hides the sin, or lessens it, he is faulty; if he leaves it still upon us, we die. He must then take our iniquity to himself, make it his own, and so deliver us. Having thus taken the sin upon himself, as lawfully he may and lovingly he does -- "for we are members of his body" (it's his hand, his foot, his ear that has sinned) -- it follows that we live if he lives; and who can desire more? What comfort this is in a day of trouble and distress for sin! 

  As a sacrifice, our sins were laid upon him (Isa. 53). As a priest, he bears them (Ex. 28:38). As our advocate, he acknowledges them to be his own (Psa. 69:5). Having acknowledged them to be his own, the quarrel is no more between us and Satan, for the Lord Jesus has adopted our quarrel, and made it his. O blessed God! What a lover of mankind you are! And how gracious is our Lord in thus managing matters for us? The Lord Jesus after having thus taken our sins upon himself, and presented God with all the worthiness that is in his whole self for us; in the next place he calls for justice, or a just verdict upon the satisfaction he has made to God and to his law. Then the proclamation is made in open court, saying, "Remove the filthy garments"--from him that has offended--"and I will clothe you with pure vestments" (Zech 3). Look then to Jesus if you have sinned. Look to Jesus as an advocate pleading with the Father for you. Look to nothing else for he knows how, and that, by himself, to deliver you; yea, and he will do it in the way of justice, which is a wonder; and to the shame of Satan, which will be God's glory; and also to your complete deliverance, which will be your comfort and salvation.1

1.   John Bunyan, Works, 1:161-162

Psalm 22: You Lay Me in the Dust of Death

Psalm 22

My God, my God, why have you forsaken me? Why are the words of my groaning to you so far from helping me? O my God, I cry out to you by day, but you do not answer, and by night, but I have no rest.  

Yet you are holy,
 you who are enthroned on the praises of Israel. In you our fathers trusted;
 they trusted, and you rescued them. To you they cried and were delivered; 
in you they trusted and were not put to shame.  

But I am a worm and not a man,
 a reproach of men and even despised by the people. All who see me laugh me to scorn; 
they hurled insults at me. They shake their heads, saying: “He trusts in the Lord; let him deliver him; 
let him rescue him, for he delights in him!”  

But you are the one who pushed me out of the womb, making me trust even from the time I was at my mother's breasts. Upon you I was cast from the womb,
 and from my mother's belly you have been my God. Do not be far off from me, for trouble is near, and there is none to help.  

Many bulls encompass me; 
strong bulls of Bashan surround me. They open wide their mouths at me, 
tearing and roaring like a lion. I am poured out like water,
 and all my bones are out of joint.
 My heart has become like wax,
 melting within me; my strength is dried up like broken pottery,
 and my tongue sticks to my jaws. 

You lay me in the dust of death.  

For dogs encompass me;
 a company of evildoers encircles me; 
like a lion they have pierced my hands and feet. They count all my bones, and 
they stare and gloat over me. They divide my garments among them,
 and for my clothing they cast lots.   

But you, O Lord, do not be far off from me!
 O you my help, come quickly to my aid! Deliver my soul from the sword,
 my precious life from the power of the dog! Save me from the mouth of the lion, from the horns of the wild ox with which you have answered me.  

I will declare your name to my brethren. In the midst of the congregation I will praise you. You who fear Yahweh, praise him!
 All you offspring of Jacob, glorify him; 
and stand in awe of him all you offspring of Israel! For he has not despised or abhorred 
the affliction of the afflicted,
 and he has not hidden his face from him,
 but has heard, when he cried to him.  

From you comes my praise in the great congregation;
 my vows I will perform before those who fear him. The afflicted shall eat and be satisfied;
 those who seek him shall praise Yahweh,
 and may their hearts live forever! All the ends of the earth shall remember and turn to Yahweh, 
and all the families of the nations
 shall worship before you.  

For dominion belongs to Yahweh,
 and he rules over the nations. All the prosperous ones of the earth shall feast and worship, and all who go down to the dust shall bow before him, even the one whose life cannot be kept alive. Posterity shall serve him, future generations shall be told about Yahweh, and they shall come and proclaim his righteousness to a people yet unborn that he has done it!

The opening words of Psalm 22 are probably the most familiar words of all the Psalms. After Jesus cried out from the cross, "My God, my God, why have you forsaken me?" (Matt. 27:46), one can hardly view this Psalm as though it were merely David's expression of suffering. It must, in fact, represent the suffering of some one much greater than David, some Davidic King more ultimate than himself. These opening words also set the tone for the entire Psalm. This King feels a need to exclaim the horrors of separation and alienation from God. The picture painted for us is extremely real suffering and real trust through suffering. This King "cries out" repeatedly, day after day, night after night, but finds no rest and no peace of mind.

This King knows who he's crying out to. He knows that Yahweh dwells in the midst of His covenant people, making him accessible to all who draw near. And yet, we are left wondering why, if Yahweh is indeed enthroned on the praises of Israel (praises from those Fathers who trusted in Him, were rescued by Him, and were not put to shame because of Him), God seems to be completely absent when the King of Israel cries out to Him. What is there for him to learn through such suffering? (Heb. 5:8)

This King knows he is in a lowly position among all the creatures of the earth. Far from being perfectly spotless and blameless, he is a filthy "worm" who bears the reproach of men. The people despise him; they laugh him to scorn and hurl insults at him, mocking him during his trial of extreme suffering (Matt. 27:39-44). The message of this King is known by his mockers too. They know he trusts and delights in Yahweh. They know he believes Yahweh is his deliverer too. And so they toy with his delights; they jest about his confidence in Yahweh. In their eyes, he is not the rightful King of Israel. Their heads shake in denial (Matt. 27:39).

Yet we see that this "worm" is not ashamed of his delight in Yahweh. He knows Yahweh was with him from conception and birth. The Spirit of Yahweh was at work within him even from his first memory outside the womb, even upon his mother's breast. "From my mother's belly You have been my God," this King declares. Therefore, when real trouble is near, and no one on earth is there to help deliver him, he is not ashamed to cry out toward heaven to this God whom he has always known: "Do not be far off from me! ...There is none to help!" He knows there is no one other to help him in this time of great trouble. In fact, as we approach the center of this Psalm, we learn that this great trouble -- whatever it is -- leads to death. For all practical purposes, this King already feels dead simply because God has forsaken him; simply because he cries and cries without any rest. Later on, this King will cry out these exact same words of help again, only he will cry out to God after being laid in the "dust of death." In other words, the next time he cries out to God for this same help, we get the feeling that God has never really been far off from him. Even though the Psalm begins with the feeling of God forsaking him, we learn that God was his "help" through all of that deadly suffering. And because God was his help through suffering, he can trust that God is his help after death as well.

Towards the center of this Psalm, we find a much more vivid picture of deadly suffering; we find a picture of one who is suffering as though he were in a den of beasts, trapped and tied down with no hope of escape except through death. This King feels like he is "encompassed" by "many bulls." And not just any bulls; these are notoriously strong ones from the land of Bashan. They surround him and taunt him, leaving no way of escape. They open their mouths wide, "tearing and roaring" like ferocious lions. Now we can imagine why this King has reason to feel troubled. This King is completely debilitated within this den of beasts. He is physically and emotionally drained with his bones dislocated like a man stretched upon a rack, while his heart and its resolve melts away like wax as he drifts closer to the reality of death. His strength is brittle like dried-up pottery that crumbles to pieces. He thirsts intensely, leaving his tongue stuck to the roof of his mouth (John 19:28). The only one he has to cry out to is Yahweh himself. The only one who can deliver him is  Yahweh himself. 

Yet notice carefully that this King knows who has done all of this to him. This King knows that Yahweh has done this to him. He says "You lay me in the dust of death." Part of the reason why he knows Yahweh has done this to him is because he has cried out to Yahweh repeatedly, day after day, night after night, and Yahweh has responded by placing him in a den of beasts.

Dogs also encompass this King, and behind them is a surrounding "company of evildoers" who are going to make sure there is no escape for him. Like a lion, they have pierced his hands and feet (John 20:20-28; Zech. 12:10). Not only has be been bound, but he is being viscously attacked while the company of evildoers look upon him with malicious satisfaction at his sufferings. They even divide his garments and gamble over who gets the best pieces of his clothing (John 19:23-24). While this King lays in the dust of death like dry, crumbled potsherds, his enemies haggle over the value of his bloody garments.

Yet notice how great the faith of this King is! Even though there is no doubt of real trouble and no earthly deliverance from these evil beasts, he nevertheless cries out to the God of Heaven whom he knows can deliver from the dust. He cries out: "Do not be far off from me! O you my help, come quickly to my aid!" At this point, the King cries out for Yahweh to draw near because he knows Yahweh has never been too far off from him, even after entering the dust of death. He knows who his help truly is. He knows Yahweh is present to deliver his soul from the sword of his enemies, from the beasts which surround him -- the power of dogs, the mouth of lions, and horns of oxen "with which you have answered me." Why does this King believe that Yahweh can deliver him? Because he knows that Yahweh answered him; he knows that Yahweh wasn't totally silent concerning his cries. Yahweh was the one who placed him in a position from which to deliver him. Therefore, because Yahweh placed him in the dust, this King trusts that Yahweh can deliver him from the dust. 

This King knows that Yahweh "has not despised or abhorred 
the affliction of the afflicted,
 and he has not hidden his face from him." This King knows that Yahweh
 has heard his cries all along (Heb. 5:7). Therefore he will not cease to declare the praise which is due to Yahweh. In the midst of the congregation he will talk about Yahweh to his brethren and even sing Yahweh's praise (Heb. 2:12). And those who hear the word of this King, those who share this same faith, those who likewise trust and acknowledge the sovereignty of God in all affairs of life -- even His sovereignty through suffering -- they are exhorted to give Yahweh the praise which is due to his name. "All you offspring of Jacob, glorify him; and stand in awe of him all you offspring of Israel!"

Notice carefully the expression of confidence this King shares and the source of his confidence: "From You comes my praise in the great congregation." This King is sure that he will praise Yahweh publicly among his brethren because Yahweh is the source of his praise. But not only will he praise Yahweh publicly, he will also pay his vows publicly by bringing his thank-offering to Yahweh (Lev. 7:16). In the House of Yahweh his afflicted brethren "shall eat" this thank-offering meal "and be satisfied." Also, notice that this thanksgiving meal within God's house becomes an opportunity for others to "seek Him" and to learn of Yahweh's goodness. His confidence is that "All the ends of the earth shall remember and turn to Yahweh, 
and all the families of the nations
 shall worship before you." Why is he confident that this will happen? Because He has known God from his mother's womb. He has known Yahweh, the covenant keeping God, from his mother's womb. He has known the God who placed him in a den to be torn apart by wild beasts while his enemies haggled over his garments. He has known the God who answered his cries by laying him in the dust of death. He also knows the God who answered his cries by drawing near to him, delivering him from death. In Deuteronomy 4:7, the people of Israel proclaim: "What great nation is there that has a god so near to it as Yahweh our God is to us?" And in this Psalm, the King knows the answer to that question. He knows there is no other god like Yahweh, which is why he has confidence that when Yahweh draws near to any nation, all the families of those nations shall worship Him. Yahweh is worthy of such worship.

Why is Yahweh worthy of such worship? Because "dominion belongs to Yahweh,
 and he rules over the nations." Because dominion belongs to Yahweh, there is hope for all future generations that are told about Yahweh and seek after Yahweh. "They shall come and proclaim" his dominion. They shall come and proclaim the gospel of "his righteousness to a people yet unborn." They shall come and proclaim the gospel of God's Kingdom on earth. Because Yahweh has laid this King in the dust of death and delivered him from it, redemption is actually accomplished. It is finished once-for-all through Yahweh's resurrection from death. And because it is finished -- redemption is accomplished -- there is prosperity, feasting, and worship for all his saints. 

Psalm 22: Literary Structure & Translation

A)  Psalm 22:1-2

• My God, my God, why have you forsaken me?
1
• Why are the words of my groaning to you so far from helping me?
• O my God, I cry out to you by day, but you do not answer, and by night, but I have no rest. 

B)  Psalm 22:3-5

• Yet you are holy,
 you who are enthroned on the praises of Israel. 
• In you our fathers trusted;
 they trusted, and you rescued them. 
• To you they cried and were delivered; 
in you they trusted and were not put to shame.

C)  Psalm 22:6-8

• But I am a worm and not a man,
 a reproach of men and even despised by the people.  
• All who see me laugh me to scorn; 
they hurled insults at me.2
• They shake their heads, saying: “He trusts in the Lord; let him deliver him;
 let him rescue him, for he delights in him!”3

D)  Psalm 22:9-11

• But you are the one who pushed me out of the womb, making me trust even from the time I was at my mother's breasts. 
• Upon you I was cast from the womb,
 and from my mother's belly you have been my God. 
• Do not be far off from me, for trouble is near, and there is none to help.

E)  Psalm 22:12-15a

• Many bulls encompass me; 
strong bulls of Bashan surround me. They open wide their mouths at me, 
tearing and roaring like a lion. 
• I am poured out like water,
 and all my bones are out of joint.

• My heart has become like wax,
 melting within me; my strength is dried up like broken pottery,
 and my tongue sticks to my jaws.4   

F)  Psalm 22:15b

• You lay me in the dust of death.

E')  Psalm 22:16-18

• For dogs encompass me;
 a company of evildoers encircles me; 
like a lion5 they have pierced my hands and feet.
• They6 count all my bones, and 
they stare and gloat over me.
• They divide my garments among them,
 and for my clothing they cast lots.7

D')  Psalm 22:19-21

• But you, O Lord, do not be far off from me!
 O you my help, come quickly to my aid!  
• Deliver my soul from the sword,
 my precious life from the power of the dog! 
• Save me from the mouth of the lion, from the horns of the wild ox with which you have answered me.8

C')  Psalm 22:22-24

• I will declare your name to my brethren. In the midst of the congregation I will praise you.9
• You who fear Yahweh, praise him!
 All you offspring of Jacob, glorify him;
 and stand in awe of him all you offspring of Israel!
• For he has not despised or abhorred 
the affliction of the afflicted,
 and he has not hidden his face from him,
 but has heard, when he cried to him.

B')  Psalm 22:25-27

• From you comes my praise in the great congregation;
 my vows I will perform before those who fear him. 
• The afflicted shall eat and be satisfied;
 those who seek him shall praise Yahweh,
 and may their hearts live forever! 
• All the ends of the earth shall remember and turn to Yahweh, 
and all the families of the nations
 shall worship before you.

A')  Psalm 22:28-31

• For dominion belongs to Yahweh,
 and he rules over the nations. 
• All the prosperous ones of the earth shall feast and worship, and all who go down to the dust shall bow before him, even the one whose life cannot be kept alive. 
• Posterity shall serve him, future generations shall be told about Yahweh, and they shall come and proclaim his righteousness to a people yet unborn that he has done it!

1.  Matthew 27:46 provides the typological fulfillment: "My God, my God, why have you forsaken me?"  See further references listed by Allen P. Ross, A Commentary on The Psalms, Volume 1 [Grand Rapids: MI; Kregel Publications; 2011] p. 549

2.  Matthew 27:39 provides the typological fulfillment: "Those who passed by hurled insults at him, shaking their heads, saying"  [Ibid.]

3.  Matthew 27:43 provides the typological fulfillment: "He trusts in God. Let God now rescue him if he wants him." [Ibid.]

4.  John 19:28 provides the typological fulfillment: He "thirsts" [Ibid. p. 550]

5.  The standard Hebrew Massoretic text contains the reading: "like a lion," but does not retain the verb "they have pierced." However, all of the variant readings and versions contain a verb in its place, with the exception of the Hebrew Targum which includes both readings. I have inserted the phrase "like a lion" according to C.D. Ginsberg's critical notes found in his Introduction to the Massoretico-Critical Edition of the Hebrew Bible [New York: KTAV, 1966] p. 969. Ginsberg follows the Targum, which has both: "like a lion" and "they pierced." I also find the literary parallelism (between E and E') to favor its insertion. 

6.  The LXX contains the third-person plural form: "they count all my bones."

7.  John 19:23-24 provides the typological fulfillment: "They divided my garments among them..." See further references listed by Allen P. Ross, A Commentary on The Psalms, Volume 1 [Grand Rapids: MI; Kregel Publications; 2011] p. 550

8.  It is difficult to render the Hebrew ending of this verse literally while still retaining the same poetic style as the beginning of the verse structure. The Hebrew verb is in the perfect tense, and even though most bibles translate it as an imperative to retain the same poetic style (NIV "save me"), I have decided to stick with the more literal rendering of the perfect tense ("you have answered me") because I believe the Psalmist is expressing confidence that his suffering is part of God's providential answer to his prayers. If his sanctification through suffering is part of God's answer to his prayers, so is his sanctification through deliverance from suffering. Hebrews 5:7 provides the typological fulfillment: He was "heard"  [Ibid.]

9.  Hebrews 2:12 provides the typological fulfillment: "I will declare your name to my brethren." [Ibid.]

God's Atonement Supper

In his classic work, Jesus the Son of God: The Gospel Narratives as Message, Jakob Van Bruggen writes:

  [Jesus] is the lamb of God, sent to bring about the amnesty that had been promised. Jesus himself presented his ministry in terms of his readiness to give his life as a ransom for many--the pardon would be achieved through his death. Now the disciples must learn to accept this rejected and dying Master as the price paid for their lives. This is what it came down to when Jesus instituted the supper of his body and blood on the night before his betrayal. 

  He had already let his disciples know, in strong statements, that he had come down from heaven so that "his flesh" might serve as food for the world (John 6:51). After the multiplication of the loaves and fishes he invites the disciples to "eat the flesh of the Son of Man and drink his blood." Only by doing so can they have life (John 6:53). These drastic formulations already pointed to the fact that it would be by dying that he would become food for humankind, and that people therefore would learn to accept and love him as the Rejected and Dying One. ...At the last Passover he celebrated with his disciples, Jesus distributed bread and wine as symbols of his body and blood. ...The disciples must accept this offering of Jesus' life as food for their own lives. ...The event becomes a supper of atonement with God. 

  It is precisely by this conferring of the forgiving power of his death to the believing disciples that Jesus unequivocally distinguishes himself from every other person in history who has ever offered him or herself up for faith or nation. No hero or martyr first instituted a supper in order to distribute his death as food. At a later point, others may have gratefully remembered the suffering and death of other martyrs and profited from the consequences. But Jesus does not ask his disciples to simply think of him sometime in the future--he turns his death beforehand into the food and joyous drink meant for his own disciples. He is not the hero or the martyr who is prepared to give up his life in the interest of others. He distributes his death as a positive fact. He is not taken, nor does he allow himself to be taken; rather he gives his body and blood. His death does not create new chances for others, but his sacrifice as such is the new chance and eternal life. The disciples do not offer a toast for a good conclusion after Good Friday; rather they celebrate the meal of Good Friday. As the Exodus from Egypt, celebrated in the Passover, was a redeeming act of God, so will this exodus to the cross be the definitive redeeming act of God's Son. The Lamb of God gives himself as a ransom to the believers. 

  It is possible to describe the bread and wine in the night of the betrayal as a sacrificial meal. Those present participate in the redemptive power of the sacrifice. Yet there is a difference. At sacrificial meals, people ate the animal that they themselves had brought and sacrificed. At the meal Jesus arranged during this last night, the focus is on a sacrifice that the participants did not bring themselves and that, at that moment, they did not want to be brought at all. 

  It is at this meal that the meaning of Jesus' dying is revealed as unique and unlike any other death on earth. Disciples who refuse to accept what will happen are served beforehand with symbols of that which they are not yet willing to embrace.1

1.  Jakob Van Bruggen, Jesus the Son of God: The Gospel as Message [Grand Rapids, MI: Baker Books; 1999] pp. 169-171