Tanakh Prophecy
"All those who see Me ridicule Me; they shoot out the lip, they shake the head."
Fulfillment
"Those who passed by blasphemed Him, wagging their heads."
Rabbinic Sources
"The righteous sufferer endures public mockery."
Deep Dive: Mocked and ridiculed
Historical Context
The prophecy found in Psalm 22:7–8, which speaks of the mockery faced by the righteous sufferer, is attributed to King David. Scholars generally date the composition of this psalm to the 10th century BCE, a period characterized by the establishment of the united monarchy in Israel. David, as both a shepherd and a king, experienced profound highs and lows, including warfare, betrayal, and personal strife. This psalm, often classified as a lament, reflects David's anguish amid suffering, specifically addressing the scorn he endured from those around him.
The historical context of Psalm 22 can be better understood by examining Israel's sociopolitical landscape during David's reign. The nation faced external threats from surrounding nations and internal challenges, including familial discord. Archaeological discoveries, such as inscriptions from ancient Israel and references in the writings of Josephus, highlight the tumultuous environment of David's time. These factors contribute to the psalm’s resonance as it captures not only David's personal distress but also the collective suffering of the Jewish people throughout history.
Textual Analysis
A detailed examination of the Hebrew text in Psalm 22:7–8 reveals critical insights into the nature of the mockery endured by the psalmist. The phrase "כל רואי ילעגו לי" ("All those who see Me ridicule Me") employs the verb "לעג" (la'ag), which conveys scorn, derision, and mockery. The subsequent phrase, "שפתיהם יפתחו" ("they shoot out the lip"), illustrates a physical action often associated with contempt, suggesting a mocking gesture aimed at the sufferer. The expression "יניעו ראש" ("they shake the head") represents a common cultural sign of disdain.
Translation variations underscore the richness of the Hebrew text. The New American Standard Bible (NASB) translates it as "all who see me sneer at me," while the New International Version (NIV) utilizes "all who see me mock me." Such differences highlight the nuanced understanding of ridicule as not merely verbal but also physical, emphasizing the depth of humiliation faced by the psalmist.
Fulfillment Evidence
The fulfillment of Psalm 22:7–8 in the New Testament is vividly illustrated in Matthew 27:39–44, where Yeshua is subjected to public mockery during the crucifixion. The passage states that "those who passed by blasphemed Him, wagging their heads." This act of shaking the head serves as a direct parallel to the imagery found in Psalm 22. Additionally, the mocking words directed at Yeshua—"You who destroy the temple and build it in three days, save Yourself!"—echo the derisive taunts of the psalmist’s enemies.
Historical evidence further supports this connection. The Roman practice of crucifixion, as documented by Josephus, involved not only physical torment but also psychological humiliation, where the condemned were often mocked by onlookers. This context enhances the understanding of Yeshua's suffering as a fulfillment of David's prophetic lament.
Common objections to the messianic interpretation of Psalm 22 often cite the psalm's original context, arguing it pertains exclusively to David's personal experiences. However, the New Testament writers, guided by the Holy Spirit, interpret these sufferings in light of Yeshua's ultimate sacrifice, presenting Him as the archetypal righteous sufferer whose experiences transcend individual circumstances and point to a broader redemptive narrative.
Rabbinic Perspectives
Traditional rabbinic literature provides essential context for understanding Psalm 22 and its implications for messianic expectation. Midrash Tehillim 22:7 interprets the passage as indicative of the righteous sufferer who endures public mockery, which resonates with traditional Jewish views of suffering as a means of purification and eventual redemption. This interpretation aligns with the broader theme of the suffering servant found in Isaiah 53, suggesting a shared understanding of the righteous enduring humiliation as part of God's salvific plan.
Additionally, the Talmudic texts often discuss the concept of the "Tzaddik" (righteous one) suffering on behalf of the community, emphasizing the collective aspect of suffering and its role in bringing about redemption. This underscores a messianic understanding that anticipates a future deliverer who will ultimately overcome such scorn and suffering.
Significance for Today
The prophetic words of Psalm 22:7–8 hold profound significance for modern believers and seekers alike. For Messianic Jews, Yeshua's fulfillment of this prophecy reinforces the belief in Him as the promised Messiah who fully embraced human suffering. In an age where ridicule and scorn remain prevalent, understanding that even the Messiah experienced such derision offers comfort and hope. The narrative of suffering leading to redemption is not only a historical account but also a theological framework that invites believers to find meaning in their struggles.
Moreover, this prophecy serves as a call to recognize and support those who are marginalized or ridiculed in contemporary society. The connection between the suffering of Yeshua and the experiences of the oppressed today encourages a community of compassion, aligning with the messianic narrative that emphasizes justice, mercy, and healing.
In conclusion, Psalm 22:7–8 transcends its historical context, illuminating the path of suffering that leads to redemption, both in the life of Yeshua and in the lives of believers today. This prophetic framework not only enriches faith but also serves as a timeless reminder of the hope that emerges from suffering.
Two Millennia of Adversary Positions
9 eras of objections to this prophecy, with primary sources and Messianic corrections.
Rashi
Psalm 22 is about Queen Esther, not the Messiah
"For the conductor, on the ayeleth hashaḥar, a song of David. Our Sages expounded it in reference to Esther (Mid. Ps. 22:1)."
Rashi, citing the Midrash, interprets Psalm 22 as a prayer uttered by Queen Esther. In this view, the suffering and mockery described in the psalm refer to the distress of Esther and the Jewish people facing annihilation from Haman, not a future Messiah.
Talmud Bavli
Psalm 22 Refers to Queen Esther, Not the Messiah
"The morning star—this is Esther… Just as the morning star is the end of the whole night, so is the story of Esther the end of all miracles."
The Talmud identifies the subject of Psalm 22 as Queen Esther. This interpretation is based on the psalm's superscription, 'To the choirmaster: according to The Doe of the Dawn (Ayelet HaShachar).' The Sages allegorically connected this title to Esther, who is compared to a doe and whose story represents the dawn of salvation for Israel. Therefore, the mockery and suffering described in the psalm are understood as relating to Esther during the crisis of Purim.
Radak (David Kimhi)
Psalm 22 is about David's life or Israel's exile
"David recited this psalm about himself, for he was in great trouble at the time he fled from Saul, or in the time of Absalom. And it is a parable for all of Israel in exile."
Radak presents a dual interpretation where the psalm primarily describes King David's own anguish while fleeing from his enemies, like Saul or Absalom. Secondarily, Radak suggests the psalm serves as a metaphor for the collective suffering of the nation of Israel during its long exile.
Rashi (Rabbi Shlomo Yitzchaki)
The Psalm Describes David's Personal Suffering
"All who see me mock me. Every one of my enemies who sees me in this trouble mocks me."
Rashi interprets Psalm 22 as a personal lament of King David, describing his own anguish and the persecution he faced from his enemies. In this view, the mockery, ridicule, and shaking of the head are directed at David himself during his trials. The psalm is seen as an expression of his faith amid personal suffering, not a prophecy about a future Messiah.
IslamQA.info
The Crucifixion of Jesus Never Happened
"And [for] their saying, 'Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah.' And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them."
The foundational Islamic objection is that the claimed fulfillment event—the crucifixion—is a historical falsehood. Citing the Quran, Islamic teaching holds that Jesus was not killed or crucified; instead, God made another man appear to be Jesus who was crucified in his place, while Jesus himself was ascended to heaven. Therefore, prophecies of a mocked and crucified savior cannot apply to him.
IslamQA.info
Jesus Was Never Crucified, So He Was Not Mocked
"The Jews did not kill Jesus (peace be upon him) and they did not crucify him. Rather Allaah raised him up to Him... What happened was, as Ibn ‘Abbaas and most of the scholars said, Allaah cast the likeness of Jesus (peace be upon him) upon the man who was with him in the house, and they took him and crucified him, thinking that he was Jesus."
According to Islamic doctrine, Jesus (Isa) was not crucified. The Quran states that while it appeared to onlookers that he was crucified, Allah saved him and raised him up. Someone else was made to look like Jesus and was crucified in his place. Therefore, the scene of mockery at the cross described in Matthew 27 never happened to Jesus.
Bart Ehrman
Mockery Details Were Literary Inventions to Match Prophecy
"Matthew is the only one to mention that those who passed by the cross 'wagged their heads' at Jesus, a detail taken from a verbatim quotation of the Greek translation of Psalm 22:7. ... It appears that Matthew has created this detail to make the death of Jesus an explicit fulfillment of scripture."
New Testament scholar Bart Ehrman argues that the Gospel authors created details in the crucifixion narrative to make the event align with Old Testament prophecies. He posits that the specific action of the crowd 'wagging their heads' was not a historical fact, but a literary detail Matthew invented and inserted into his account to create an explicit fulfillment of Psalm 22:7.
Tovia Singer
Psalm 22 Is Exclusively About David, Not the Messiah
"Nowhere in the Jewish Scriptures is this psalm connected to the Messiah. In fact, the clear language of Psalm 22 demonstrates that it cannot be a prophecy about the Messiah... The speaker in Psalm 22 is none other than King David himself. He is not speaking of a distant, future Messiah."
Tovia Singer argues that Psalm 22 is solely about King David's personal suffering and has no secondary, Messianic meaning. He contends that Christian missionaries 'cherry-pick' verses out of their original context to create a prophecy that does not exist in the Jewish Scriptures. The psalm's own language, he argues, proves it is David speaking about his own life.
Bart D. Ehrman
Gospel Authors Invented the Mockery Scene From Psalm 22
"Matthew has created this scene, modeling it on the basis of the scriptural text of Psalm 22. In other words, Matthew did not have an independent oral report about what Jesus' mockers said at the cross. He created their words himself, by reflecting on scripture."
Bart Ehrman posits that the Gospel writers, particularly Matthew, did not have historical reports of the specific taunts hurled at Jesus. Instead, they creatively modeled the crucifixion narrative, including the mockery from onlookers, directly on the language of Psalm 22. In this view, the 'fulfillment' is a literary creation designed to portray Jesus's death in scriptural terms, rather than a description of historical events.