Psalm 22's Christological Interpretive Tradition in Light of Christian Anti-Jewish Polemic

Psalm 22 has been central to christological readings of the Hebrew Scriptures since the gospels were written, if not before. Allusions to Psalm 22 appear in all the gospels, but they are most prominent in John. For instance, while Jesus is on the cross, the soldiers divide his clothing among themselves and cast lots for his tunic. This transpires, according to John, in order to fulfill the scripture of Psalm 22.19: “They will divide my clothing among them and for the things that I wear they will throw lots” (John 19.23–4).² In Mark, Matthew and Luke, the onlookers, both commoners and priests, mock Jesus and challenge him to save himself perhaps reflecting the psalmist’s claim (Psalm 22.7–8) that “All who see me mock at me, they make mouths at me, they wag their heads. He committed his cause to the Lord; let him deliver him.”³ In addition, in the Gospels of Mark and Matthew Jesus cries out the opening line of Psalm 22: “My God, my God why have you forsaken me.”⁴ Psalm 22’s tormented voice clearly speaks of the Passion to the gospel writers.⁵

Later Christian writers, specifically Justin Martyr, Tertullian and Aphrahat, develop the gospels’ christological interpretation of this psalm. Interestingly, these writers focus not on Psalm 22.1, 7–8 or 19, as the gospels do, but on Psalm 22.17. The third part of this verse, which is often translated as “They have pierced my hands and feet,” is fundamental to these writers’ exegesis. This image of pierced limbs describes for them Jesus’ exclusive experience on the cross. Why is this seemingly appropriate image unknown to the gospel writers? Why do they dwell on the divided clothing, the mocking spectators and the cry of despair but not the pierced hands and feet? Finally, why do only several geographically and linguistically diverse exegetes concentrate on the pierced hands and feet in the centuries beginning with Justin Martyr?

This paper will argue that Psalm 22.17’s exegetical development is intrinsically linked to early Jewish-Christian polemic and Christian self-identification. It is only with these three authors’⁶ apologetic and anti-Jewish polemical works that the image of pierced limbs appears. It is my contention that this passage’s christological interpretation is an extra-New Testament evolution and dependent on early patristic understandings of the Septuagint’s translation. It is an outcome of real, or perceived, early Jewish-Christian debates and most likely originates with Justin Martyr. This study helps illuminate the creation and dissemination of early standardized Christian exegesis for use in active and continuing anti-Jewish polemics throughout the first few centuries of the common era.

In order to understand this progression it is necessary first to outline the translation problems Psalm 22.17 has caused scholars and exegetes over the years. I will then discuss Justin, Tertullian and Aphrahat’s shared exegesis of Psalm 22.17 and finally its place within early Jewish-Christian polemics.

TEXT AND TRANSLATION: PSALM 22:17–18 (19)

Massoretic Text:

• 17. Because dogs are circling me; a group of evil ones surround me, [something] my hands and my feet.

• 18. I take count of all my bones, while they look on and stare.

• 19. They divide my clothes among themselves; casting lots for my garments.

Targum⁷:

• 17. Because evil ones surrounded me, who are comparable to a great dog assembly closing me in, like a lion biting my hands and my feet.

• 18. I show all my sore bones, they stare and mock me.

• 19. They divide my clothing and they cast lots for them.

Septuagint:

• 17. Because many dogs surrounded me, an assembly of evil ones beset me, they dug/gouge [at] my hands and my feet.

• 18. They counted all my bones and they stared and looked at me.

• 19. They parted my clothing among them and for my vesture they cast lots.

Peshitta:

• 17. Because dogs surrounded me and an assembly of evil ones encircled me, they broke through/pierced...