Catholic Perspective on the Noahide Interpretation of Psalm 22, Jesus' Crucifixion, and Refutation of Their Claims

 

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Catholic Perspective on the Noahide Interpretation of Psalm 22 and Refutation of Their Claims

The Noahide movement, rooted in Jewish tradition, promotes the Seven Laws of Noah as a universal moral code for non-Jews, derived from Genesis 9:1–7. In their rejection of Christian claims about Jesus as the Messiah, Noahides interpret Old Testament texts, such as Psalm 22, through a traditional Jewish lens, arguing that the psalm is a lament of King David or the nation of Israel, with no connection to a future messianic figure. Christians, particularly Catholics, view Psalm 22 as a prophetic foreshadowing of Jesus’ crucifixion, fulfilled in His Passion. From a Catholic perspective, the Noahide interpretation limits the psalm’s messianic and redemptive significance, which points directly to Christ’s suffering and victory. This essay thoroughly explains the Noahide position on Psalm 22, detailing their arguments, and provides Catholic refutations grounded in scripture, tradition, and theology to affirm that Psalm 22 prophesies Jesus’ crucifixion.

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Noahide Position on Psalm 22

Psalm 22, attributed to David, is a poignant lament that begins with despair—“My God, my God, why have you forsaken me?” (Psalm 22:1)—and describes intense suffering, including being mocked, pierced, and having garments divided, before concluding with praise and deliverance (Psalm 22:16–18, 22–31). Christians see these details as vividly fulfilled in Jesus’ crucifixion, as evidenced by New Testament citations (e.g., Matthew 27:46). Noahides, following traditional Jewish exegesis (e.g., Rashi, 11th century), argue that the psalm reflects David’s personal anguish or Israel’s collective suffering, not a prophecy of a future Messiah. Their position includes the following points:

1. David’s Personal Lament
   • Noahide Claim: Psalm 22 is a poetic expression of King David’s personal distress, likely during persecution by enemies like Saul (1 Samuel 23). Noahides argue that the psalm’s vivid imagery reflects David’s emotional and physical trials, not a future event.
   • Supporting Argument: Noahides cite the psalm’s superscription, “A Psalm of David,” and its first-person voice to argue that it describes David’s experiences. They reference other Davidic psalms, such as Psalm 3, which address personal crises, to support a historical interpretation.
2. Israel’s Collective Suffering
   • Noahide Claim: Alternatively, the psalm represents the collective suffering of Israel, personified as a suffering figure, enduring persecution through exile or oppression. Noahides view the lament as a metaphor for the nation’s trials, not an individual Messiah.
   • Supporting Argument: They point to Psalms that personify Israel, such as Psalm 44:22 (“For your sake we are being killed all the day long”), and historical events like the Babylonian exile (Lamentations 3:1–20) to argue that Psalm 22 reflects communal suffering, not a messianic prophecy.
3. No Messianic Connection
   • Noahide Claim: Psalm 22 lacks explicit messianic markers, such as references to a Davidic king or anointed one, and focuses on suffering rather than messianic triumph. Noahides reject the idea of a suffering Messiah, viewing it as a Christian imposition.
   • Supporting Argument: Noahides cite Deuteronomy 6:4 (“The Lord our God, the Lord is one”) and Numbers 23:19 (“God is not man, that he should lie”) to argue that a divine, suffering Messiah like Jesus contradicts the Torah’s monotheism and God’s transcendence, making a messianic reading of Psalm 22 untenable.
4. Poetic Hyperbole, Not Literal Prophecy
   • Noahide Claim: The psalm’s vivid imagery—being “pierced” in hands and feet, having garments divided (Psalm 22:16–18)—is poetic hyperbole describing intense suffering, not a literal prophecy of crucifixion. Noahides argue that these details reflect David’s or Israel’s figurative anguish, not a future event.
   • Supporting Argument: They reference other psalms with exaggerated imagery, such as Psalm 6:6 (“I flood my bed with tears”), to argue that Psalm 22 uses poetic language, not predictive details. They also note textual variants in Psalm 22:16, where some Hebrew manuscripts read “like a lion” instead of “they pierced,” undermining crucifixion imagery.
5. Torah-Centric Hermeneutics
   • Noahide Claim: The psalm must be interpreted within the Torah’s framework, which emphasizes historical and covenantal themes, not Christian doctrines like a crucified Messiah. Noahides view the Catholic interpretation as anachronistic, imposing Trinitarian theology onto a Jewish text.
   • Supporting Argument: They cite Deuteronomy 13:1–5, which warns against prophets leading people astray, to argue that Jesus’ divinity and crucifixion, as claimed by Catholics, deviate from the Torah’s principles, disqualifying Psalm 22 as a prophecy about Him.

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Catholic Refutation of Noahide Claims

From a Catholic perspective, the Noahide interpretation of Psalm 22 as a lament of David or Israel, with no messianic connection, misreads the psalm’s prophetic depth and its precise fulfillment in Jesus’ crucifixion. The Catholic Church, guided by scripture, tradition, and the Magisterium, affirms that Psalm 22 is a messianic prophecy, vividly describing the suffering and triumph of Christ, the Davidic Messiah. Below, each Noahide claim is refuted, demonstrating that Jesus fulfills this prophecy as the crucified Savior.

1. Psalm 22 Is a Messianic Prophecy, Not Merely David’s Lament
   • Noahide Claim: The psalm reflects David’s personal distress, tied to his historical context.
   • Catholic Response: While Psalm 22 may draw on David’s experiences, its language and scope transcend a purely personal lament, pointing to a messianic figure. The New Testament explicitly applies Psalm 22 to Jesus’ crucifixion, with Jesus Himself quoting verse 1 on the cross (Matthew 27:46; Mark 15:34) and other verses fulfilled in His Passion (John 19:24, garments divided). The Catechism of the Catholic Church (CCC 112) teaches that the Psalms, as inspired scripture, often have a prophetic dimension, fulfilled in Christ. The psalm’s universal language of salvation—“All the ends of the earth shall remember and turn to the Lord” (Psalm 22:27)—suggests a messianic role beyond David’s life. The Noahide historical focus ignores this prophetic intent.
   • Scriptural Evidence: Hebrews 2:12 cites Psalm 22:22 in reference to Jesus, confirming its messianic application. The Noahide view limits the psalm’s inspired purpose.
   • Conclusion: Psalm 22 is a messianic prophecy, fulfilled in Jesus, not merely David’s lament.
2. The Psalm Points to an Individual, Not Israel Collectively
   • Noahide Claim: The psalm represents Israel’s collective suffering, not an individual Messiah.
   • Catholic Response: The psalm’s singular, first-person voice and specific details—being “pierced in hands and feet,” “mocked,” and having “garments divided” (Psalm 22:16–18)—point to an individual sufferer, not a collective metaphor. These details align precisely with Jesus’ crucifixion (Matthew 27:35; John 19:23–24), not Israel’s generalized persecution. While Israel suffered, its experiences do not match the psalm’s personal and redemptive imagery, such as dying and rising to proclaim God’s name (Psalm 22:22). The Church Fathers, like St. Augustine (Expositions on the Psalms, Psalm 22), saw the psalm as fulfilled in Christ’s Passion, not Israel’s history. The Noahide collective interpretation overlooks the psalm’s individualistic focus.
   • Scriptural Evidence: Luke 23:34–35 describes Jesus’ crucifixion with mocking and suffering, echoing Psalm 22:7–8. The Noahide view lacks this specificity.
   • Conclusion: Psalm 22 describes an individual Messiah, fulfilled in Jesus, not Israel collectively.
3. The Psalm’s Messianic Character Includes a Divine Messiah
   • Noahide Claim: The psalm lacks messianic markers and cannot refer to a divine, suffering Messiah.
   • Catholic Response: Psalm 22’s messianic character is evident in its depiction of a suffering figure whose deliverance leads to universal salvation (Psalm 22:27–31), a role fulfilled by Jesus, the Davidic Messiah (CCC 439). The psalm’s redemptive scope—saving “all the families of the nations” (Psalm 22:27)—suggests a figure with divine authority, consistent with messianic prophecies like Isaiah 53:11. Jesus’ divinity, as part of the Trinity, does not contradict monotheism but fulfills it (CCC 234), and Old Testament hints, such as Psalm 110:1 (“The Lord says to my Lord”), support a divine Messiah. The Noahide appeal to Deuteronomy 6:4 and Numbers 23:19 ignores the psalm’s eschatological vision and Christ’s hypostatic union (CCC 464).
   • Scriptural Evidence: Daniel 7:13–14 prophesies a divine “Son of Man” with everlasting dominion, aligning with Psalm 22’s universal scope, fulfilled in Jesus (Matthew 26:64).
   • Conclusion: Psalm 22 describes a divine Messiah, fulfilled in Jesus, countering the non-messianic claim.
4. The Imagery Is Prophetic, Not Mere Poetic Hyperbole
   • Noahide Claim: The psalm’s imagery, including piercing and garment division, is poetic, not prophetic.
   • Catholic Response: The precise details of Psalm 22:16–18—“They have pierced my hands and feet,” “they divide my garments among them”—are strikingly fulfilled in Jesus’ crucifixion, where His hands and feet were nailed (John 20:25) and soldiers cast lots for His clothing (John 19:24). These specifics go beyond poetic hyperbole, indicating divine inspiration and prophecy. The majority of Hebrew manuscripts support “pierced” (ka’aru) in Psalm 22:16, as confirmed by the Dead Sea Scrolls (4QPsf), refuting the “like a lion” variant. The Church Fathers, like St. Justin Martyr (Dialogue with Trypho, ch. 98), cited Psalm 22 as evidence of Christ’s Passion. The Noahide poetic interpretation dismisses the psalm’s predictive accuracy.
   • Scriptural Evidence: Mark 15:24–27 describes Jesus’ crucifixion with details matching Psalm 22:16–18, confirming its prophetic nature. The Noahide view underestimates this precision.
   • Conclusion: Psalm 22’s imagery is prophetic, fulfilled in Jesus’ crucifixion, not mere hyperbole.
5. Catholic Hermeneutics Reveals Christ in the Psalm
   • Noahide Claim: A Torah-centric reading excludes Christian doctrines like a crucified Messiah.
   • Catholic Response: Catholic hermeneutics, guided by the Holy Spirit, reads the Old Testament as pointing to Christ, the fulfillment of the Law and Prophets (Matthew 5:17; CCC 112). The New Testament’s application of Psalm 22 to Jesus (Matthew 27:46; John 19:24) reflects apostolic authority, confirmed by the Magisterium. Deuteronomy 13:1–5 does not apply, as Jesus’ resurrection (Acts 2:32) validates His messianic claims. The Noahide restriction to a Torah-only lens ignores the progressive revelation of God’s plan, culminating in the New Covenant (Hebrews 8:8–13). The Church Fathers, like St. Cyril of Jerusalem (Catechetical Lectures, 13.6), affirmed Psalm 22 as a prophecy of Christ’s Passion.
   • Scriptural Evidence: Luke 24:44–46 states that “everything written about me in… the Psalms” must be fulfilled, including Psalm 22. The Noahide approach limits divine revelation.
   • Conclusion: Catholic exegesis reveals Jesus as the fulfillment of Psalm 22, countering the Torah-centric objection.

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Conclusion

The Noahide claim that Psalm 22 is a lament of David or Israel, with no connection to a future Messiah, misinterprets the psalm’s prophetic and messianic significance. Noahides argue that the psalm reflects David’s personal distress or Israel’s collective suffering, lacks messianic markers, uses poetic hyperbole, and must be read through a Torah-centric lens. From a Catholic perspective, these arguments are refuted by the psalm’s messianic scope, its individualistic focus, its divine and redemptive implications, the precise fulfillment of its imagery in Jesus’ crucifixion, and the Church’s Christocentric hermeneutics. The Catholic Church, guided by scripture (Matthew 27:46), tradition (CCC 112), and the Magisterium, affirms that Psalm 22 prophesies Jesus, the Suffering Messiah, whose Passion fulfills God’s redemptive plan. Catholics can confidently uphold this truth, proclaiming Christ as the crucified Savior who brings salvation to all nations, as foretold in the psalm.