1. Psalm 22:1. In passages like these, is Jesus merely quoting a Scripture?

The author of the Psalm was the speaker of these words. Though they originally came out of David’s mouth, they were breathed there through the ever-living Word of God. Here, the Word only repeats what He, the Word, had originally said.

It is not like us. Something wonderful, or awful, happens, and a Scripture comes to mind, and we say it aloud. Our memory bank is in play. But we did not originate that Scripture. It is a fine revelation to us, but always second-hand. With Jesus, it was more than memory. It was an eternal Word.

2. Psalm 22. Are we aware of any events in the life of David that compare with the ones in his Psalm?

Not sure about “we”, but “I” am not aware. David had some hard times, but “pierced hands and feet”? “Bones out of joint”? “Let God rescue Him if He delights in Him” ? “They divide my garments”? “For my clothing they cast lots” ?

All of the above events come out of the life of Jesus of Nazareth, and only Him. And when the Psalm goes on to prophesy of the proclamation of His Name among the brethren, all the ends of the earth turning to the Lord, etc. it is no doubt that the original David is not in view here, but rather the Son of David, our Lord.

3. Psalm 34:20. Is this promise for all believers, or is this Psalm Messianic?

The Psalm seems to be a general one for all believers. The inscription indicates that the timing of the work is coordinated with an incident in David’s personal life.

So to find such a Messianic idea in a general Psalm causes us to ponder. I believe that Gill offers one of the best explanations here:

“This [a bone of him shall not be broken] is literally true of Christ, in whom the type of the Passover lamb had its accomplishment, and this passage also; see Exodus 12:46; and seems better to agree with him than with any of his members, since the bones of many of them [ Christians ]have been broken by one accident or another; and especially many of the martyrs of Jesus have had all their bones broken upon the rack or wheel; wherefore, to understand these words of them might tend to create uneasiness and despondency in the minds of such who by any means have their bones broken; as if they were not righteous persons, this promise not being fulfilled in them: and to interpret this of the Lord's keeping the bones of his people in the grave, and in the resurrection putting them together again; this is no other than what will be done to the wicked; it seems therefore best to understand the whole of Christ; and it looks as if this passage was had in view as fulfilled in John 19:36; since a Scripture is referred to; but if it is interpreted of the righteous in general, it must be with a limitation; as that their bones are all kept by the Lord, and not one is broken without his knowledge and will; and that they are not broken finally, but restored again perfect and whole in the resurrection, and so will continue to all eternity: the phrase, without entering into particulars, may in general design the care of Providence over the righteous; with this compare Matthew 10:29.”

David through the Spirit seems to be saying to all of us that the way of righteousness is the way of safety and protection. We would teach our own children so: “Don’t walk on that wall. It’s illegal, and dangerous. You might break a leg!”

God protects all of His children in miraculous and wonderful ways. That is not to say that persecution and even death may not break our bones, as Gill suggests. But we must look even beyond that to the new bodies we shall receive, never to be broken again.

4. Psalm 40:6-8. To what book is David referring? What is happening here?

A fascinating passage, which must be viewed in the greater light of Hebrews 10, which quotes it, and insists that it is talking of Jesus.

Verse 6: The writer (David, or anyone filled with the Spirit of truth) says that he has become aware by a revelation from God that it was not burnt offerings, animal sacrifices, meal offerings, etc – none of it – that satisfied the heart of God after all!

Verse 7. Someone else appears to say, I will come and satisfy God’s justice! It has been written of Me in the Law of Moses, though your eyes were blind to see it. I am the offering. I am the candlestick. I am the altar. I am everything Moses declared to be a part of your worship. It is I. And I am coming, with great joy, to do your perfect will. I will atone for the sins of the world in my own body!

Such utterances from the mouth of David, who also was clueless as to what this could possibly mean. All he knew was that he had to say it.

5. Psalm 42:7. How does “deep” call to “deep”? What are God’s “waterfalls”?

Once more I must yield to the excellent wording of a commentator, Mr. Benson:

“Psalm 42:7. Deep calleth unto deep — One affliction comes immediately after another, as if it were called for, or invited by the former. This he expresses by a metaphor taken from the old flood, when the upper deep, or collection of waters in the clouds, called for the lower deep, or abyss of waters in the sea and rivers, and in the bowels of the earth; that both might unite their forces to drown the world. Thus the Chaldee understands it. Or the metaphor may be taken from the sea, when its waves rage, and deep furrows are everywhere made in it, into which ships, and the people in them, sink down, and then rise and sink again, successively and continually. At the noise of thy water-spouts — This may be understood of water- spouts, properly so called; which, according to Dr. Shaw, p. 333 of his Travels, are more frequent on the Syrian and Jewish coasts than in any other part of the Mediterranean, and could not be unknown to David and the Israelites. Or he may allude to violent and successive rains, which frequently descend from heaven at the noise or call of God’s water-spouts, the clouds; which, by their terrible thunders, and rattling noises, as it were, incite and call forth the heavy and tempestuous showers which are contained within them…”

6. Psalm 45:6. Who is being addressed here?

It is helpful to go back into the Psalm for a clear identity. The “King” is being addressed, that is certain (verse 1). But the King is not God (is He?) . Rather, “God has blessed You” (verse 2). The King is a man, one who can wear and use a sword (verse 3). He is given to truth and meekness and righteousness (verse 4).

By the time we get to verse 6, the context demands that we continue addressing this very human King. But suddenly the Psalmist calls Him God! And to be sure we get the point, He goes on to say that this God’s God has anointed this King.