King James Version
Psalms 22
31 verses with commentary
My God, Why Have You Forsaken Me?
To the chief Musician upon Aijeleth Shahar, A Psalm of David. My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? Aijeleth: or, the hind of the morning helping: Heb. my salvation
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This cry of desolation represents one of Scripture's most profound prophetic utterances, quoted by Jesus on the cross (Matthew 27:46, Mark 15:34). The Hebrew word for "forsaken" (עָזַב/'azab) conveys abandonment, leaving behind, desertion. David's cry from personal anguish became Christ's cry as He bore humanity's sin, experiencing genuine separation from the Father. The doubling "My God, my God" intensifies the pathos—this isn't distant deity but intimate relationship now broken. The psalm's shift from "My God" to "why art thou" reveals the mystery: God remains "my God" even when experienced as absent. This verse establishes the pattern of lament psalms: honest expression of anguish while maintaining covenant relationship. The "words of my roaring" (שְׁאָגָה/she'agah) uses animal imagery—not quiet prayer but desperate, primal groaning.
O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent. am: Heb. there is no silence to me
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This cry of apparent divine absence captures the mystery of unanswered prayer and spiritual darkness. The tension between crying 'in the daytime' and 'in the night season' emphasizes unrelenting anguish. Reformed theology acknowledges that God sovereignly ordained Christ's abandonment on the cross (Matt. 27:46) to accomplish redemption. God's silence to the suffering Savior secured God's attentive hearing to believing sinners. This verse demonstrates that persistent prayer pleases God even when immediate answers don't come.
But thou art holy, O thou that inhabitest the praises of Israel.
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Even in anguish, the psalmist affirms God's holiness—'thou art holy.' The phrase 'inhabitest the praises of Israel' (Hebrew: yashav tehillot) means God is enthroned upon or dwells amid His people's worship. Reformed theology sees this as covenant faithfulness: God's character remains constant regardless of circumstances. Suffering doesn't negate God's holiness; rather, holy worship continues even in suffering. This verse models theodicy—affirming God's goodness while experiencing unexplained pain.
Our fathers trusted in thee: they trusted, and thou didst deliver them.
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The appeal to covenant history ('our fathers') demonstrates that faith rests on God's proven faithfulness across generations. The repetition of 'trusted' emphasizes that trust itself pleases God and moves His hand. From a Reformed perspective, this verse illustrates the perseverance of the saints—past generations trusted and were delivered, providing a pattern for present faith. God's character demonstrated in history grounds confidence in current trials.
They cried unto thee, and were delivered: they trusted in thee, and were not confounded.
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The ancestors' crying and deliverance establishes the pattern: trust + cry = deliverance without shame. The word 'confounded' (bosh) means put to shame or disappointed. God's covenant faithfulness ensures that those who genuinely trust Him will ultimately not be disappointed (Rom. 10:11). This verse anchors present suffering in past precedent, demonstrating that God's track record validates current trust despite present darkness.
But I am a worm, and no man; a reproach of men, and despised of the people.
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Christ's identification with humanity reaches its nadir here—'I am a worm, and no man.' The Hebrew 'tola' (worm) refers to the crimson worm from which scarlet dye was extracted by crushing. This prefigures Christ's crushed body producing redemption's crimson covering. Reformed theology sees here the doctrine of Christ's humiliation: the eternal Son assumed not just humanity but the lowest human experience—reproach, contempt, rejection—to redeem His people fully.
All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, shoot: Heb. open
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This prophecy was precisely fulfilled at Christ's crucifixion (Matt. 27:39-40). The mocking gestures—shooting out the lip, shaking the head—express contempt. From a Reformed perspective, this demonstrates that Christ bore not only physical suffering but also psychological and social anguish. He endured the scorn believers deserve for sin, satisfying divine justice and shielding His people from ultimate shame. The mockers unknowingly fulfilled prophecy, demonstrating God's sovereignty over even evil actions.
He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him. He trusted: Heb. He rolled himself on seeing: or, if he delight in
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The mockers' taunt—quoted verbatim by those at the cross (Matt. 27:43)—strikes at the heart of faith: 'let him deliver him, seeing he delighted in him.' Reformed theology sees profound irony here: God did delight in His Son (Matt. 3:17), but precisely because of that delight, He did not deliver Him from the cross. Christ's abandonment was necessary for our salvation. God's silence during Christ's suffering was the loudest declaration of His love for sinners.
But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts. didst: or, kept me in safety
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Amidst anguish, the psalmist recalls God's providential care from conception—'thou art he that took me out of the womb.' This affirms God's sovereignty over life from its beginning and His sustaining grace through all stages. Reformed theology sees this as evidence of God's electing love: before birth, He determined salvation and providentially sustained life. Even Jesus' human birth was sovereignly ordained for redemptive purposes (Gal. 4:4).
I was cast upon thee from the womb: thou art my God from my mother's belly.
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The phrase 'cast upon thee from the womb' (literally 'thrown upon you') emphasizes total dependence on God from life's first moment. 'Thou art my God from my mother's belly' affirms God's covenant relationship predates conscious faith. From a Reformed perspective, this supports the doctrines of election and covenant theology—God's choice and claim precede human response. Infant baptism advocates cite this verse to show covenant children are claimed by God before exercising personal faith.
Be not far from me; for trouble is near; for there is none to help. none: Heb. not a helper
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The plea 'be not far from me' reflects the agony of perceived divine distance when 'trouble is near' and 'there is none to help.' This captures Christ's experience on the cross—abandoned by disciples, mocked by crowds, and (for a time) forsaken by the Father. Reformed theology sees this as the nadir of Christ's humiliation: the eternal Son experienced the ultimate loneliness of sin-bearing. His cry of dereliction purchased believers' eternal intimacy with God.
Many bulls have compassed me: strong bulls of Bashan have beset me round.
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Many bulls have compassed me: strong bulls of Bashan have beset me round. This verse uses powerful animal imagery to describe David's enemies and, prophetically, the enemies surrounding Christ at the crucifixion. The Hebrew parim (פָּרִים, "bulls") depicts powerful, aggressive animals, while sabubuni (סְבָבוּנִי, "have compassed me") means to surround or encircle, suggesting being trapped with no escape.
"Strong bulls of Bashan" (abirey Bashan) carries particular significance. Bashan, located east of the Sea of Galilee, was renowned for its fertile pastures producing large, powerful cattle (Deuteronomy 32:14; Amos 4:1). These bulls symbolize enemies who are not merely numerous but formidable—well-fed, strong, aggressive leaders or powers arrayed against the sufferer. The imagery conveys being surrounded by overwhelming force.
Prophetically, this psalm (the "Psalm of the Cross") was fulfilled at Christ's crucifixion. The "bulls of Bashan" represent the hostile religious and political leaders who encircled Jesus—chief priests, scribes, Pharisees, Roman authorities. Like aggressive bulls, they surrounded Him with accusations, mockery, and condemnation (Matthew 26:57-68; 27:39-44). The encircling imagery anticipates Christ's complete isolation and the overwhelming nature of the forces arrayed against Him. Yet Psalm 22 moves from suffering to vindication, prophesying Christ's ultimate triumph.
"Strong bulls of Bashan" (abirey Bashan) carries particular significance. Bashan, located east of the Sea of Galilee, was renowned for its fertile pastures producing large, powerful cattle (Deuteronomy 32:14; Amos 4:1). These bulls symbolize enemies who are not merely numerous but formidable—well-fed, strong, aggressive leaders or powers arrayed against the sufferer. The imagery conveys being surrounded by overwhelming force.
Prophetically, this psalm (the "Psalm of the Cross") was fulfilled at Christ's crucifixion. The "bulls of Bashan" represent the hostile religious and political leaders who encircled Jesus—chief priests, scribes, Pharisees, Roman authorities. Like aggressive bulls, they surrounded Him with accusations, mockery, and condemnation (Matthew 26:57-68; 27:39-44). The encircling imagery anticipates Christ's complete isolation and the overwhelming nature of the forces arrayed against Him. Yet Psalm 22 moves from suffering to vindication, prophesying Christ's ultimate triumph.
They gaped upon me with their mouths, as a ravening and a roaring lion. gaped: Heb. opened their mouths against me
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The imagery of enemies as 'ravening and roaring lions' depicts their fierce, predatory nature. This evokes Satan as a 'roaring lion seeking whom he may devour' (1 Pet. 5:8). From a Reformed perspective, Christ faced the full fury of satanic opposition and human evil at the cross, yet triumphed through apparent defeat. The 'gaped upon me' suggests open-mouthed aggression, emphasizing the hostility Christ endured to secure salvation.
I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. out of: or, sundered
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The physical imagery—'poured out like water,' 'bones are out of joint,' 'heart is like wax'—vividly describes crucifixion's effects. Medical analysis confirms these symptoms: severe dehydration, dislocated joints from hanging by nails, and cardiac stress. Reformed theology emphasizes that Christ's physical suffering was real and excruciating, not merely symbolic. He truly became sin for us (2 Cor. 5:21), experiencing death's full horror to conquer it completely.
My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.
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Extreme dehydration ('strength is dried up like a potsherd') and the tongue cleaving to the jaws precisely describe crucifixion's effects. Jesus' cry 'I thirst' (John 19:28) fulfilled this verse. The phrase 'thou hast brought me into the dust of death' asserts God's sovereignty even over Christ's death—it was ordained, not merely permitted. Reformed theology sees divine orchestration: the Father sovereignly planned the Son's death to accomplish redemption.
For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.
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This verse provides one of the Old Testament's most striking prophecies of crucifixion. The Hebrew כָּאֲרִי (ka'ari) can be translated "like a lion" or, with slight vowel pointing, "they pierced" (כָּרוּ/karu). The Septuagint translated it as "pierced" (ὤρυξαν/ōryxan), supporting messianic interpretation. The piercing of hands and feet precisely describes Roman crucifixion—a execution method unknown in David's time but horrifyingly fulfilled in Christ. "Dogs" (כְּלָבִים/kelabim) was Jewish slang for Gentiles, prophetically pointing to Roman executioners. The "assembly of the wicked" (עֲדַת מְרֵעִים/'adat mere'im) suggests organized opposition, fulfilled in the Sanhedrin's collaboration with Roman authority. The imagery of being "compassed" and "enclosed" depicts complete entrapment with no human escape.
I may tell all my bones: they look and stare upon me.
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The ability to 'tell' (count) all bones indicates extreme emaciation and stretched-out posture of crucifixion. 'They look and stare upon me' captures the humiliating public spectacle of Roman execution. Christ's nakedness and exposure fulfilled this prophecy, demonstrating the depths of His humiliation. Reformed theology emphasizes that Christ bore our shame fully—spiritual, physical, social—to clothe us in His righteousness completely (Isa. 61:10).
They part my garments among them, and cast lots upon my vesture.
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This prophecy was literally fulfilled when Roman soldiers divided Jesus' garments and cast lots for His robe (John 19:23-24). Written 1000 years before crucifixion and Rome's dominance, this verse demonstrates Scripture's divine inspiration. From a Reformed perspective, every detail of Christ's suffering was foreordained and prophesied, showing God's sovereign plan of redemption was determined before the foundation of the world (Eph. 1:4). Nothing about the cross was accidental.
But be not thou far from me, O LORD: O my strength, haste thee to help me.
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The plea 'be not thou far from me, O LORD' (repeated from v.11) emphasizes desperate need for divine presence. 'O my strength' acknowledges that all help comes from God alone. 'Haste thee to help me' expresses urgency. Reformed theology sees this as Christ's prayer in His humanity—genuinely dependent on the Father, truly needing divine assistance, modeling perfect trust even in extremity. His prayers were heard because of His godly fear (Heb. 5:7).
Deliver my soul from the sword; my darling from the power of the dog. my darling: Heb. my only one power: Heb. hand
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The prayer for deliverance from 'the sword' and 'the dog' uses metaphors for violent death and contemptuous enemies. 'My darling' (Hebrew: yachid, 'my only one') likely refers to the psalmist's own life or soul—his singular, precious existence. For Christ, this may refer to His unique, divine-human person. Reformed theology emphasizes that God answered this prayer through resurrection, delivering Christ's soul from death and granting Him eternal life to share with His people.
Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.
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The plea to be saved 'from the lion's mouth' and 'from the horns of the unicorns' (wild oxen) depicts surrounded danger. The phrase 'thou hast heard me' marks a turning point—from lament to confidence, from petition to assurance. Reformed theology sees this as the moment of answered prayer, prophetically fulfilled in Christ's resurrection. God heard Christ's cry and raised Him from death, vindicating His trust and securing salvation for all who believe.
I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.
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This verse marks the psalm's transformation from lament to praise. 'I will declare thy name unto my brethren' is quoted in Hebrews 2:12 as Christ's words to the church. The resurrected Christ declares God's name (character, attributes, glory) to His 'brethren'—believers united to Him through redemption. Reformed theology emphasizes that Christ calls us brethren (not servants only), showing the intimacy of union with Christ. His praise in the congregation becomes the church's worship.
Ye that fear the LORD, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.
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The call to 'fear the LORD' transitions from individual testimony to corporate worship. The Hebrew 'yare' (fear) combines reverence, awe, and obedient love. All who belong to covenant ('seed of Jacob/Israel') are summoned to glorify and fear Him. Reformed theology emphasizes that authentic worship springs from proper fear of God—not terror but reverent acknowledgment of His holiness, sovereignty, and worthiness. This verse models how personal deliverance should lead to public praise that calls others to worship.
For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.
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God did not 'despise nor abhor the affliction of the afflicted'—a profound statement of divine compassion toward suffering. Though God ordained Christ's suffering, He did not delight in it for its own sake but for redemption's sake (Isa. 53:10). 'Neither hath he hid his face from him' contradicts the earlier cry of forsakenness (v.1), showing that apparent divine absence was temporary and purposeful. Reformed theology sees God's sovereign orchestration: He hid His face momentarily to accomplish salvation, then restored fellowship eternally.
My praise shall be of thee in the great congregation: I will pay my vows before them that fear him.
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Praise 'in the great congregation' emphasizes public, corporate worship. Paying 'vows before them that fear him' refers to fulfilling promises made during distress—a common practice in lament psalms. From a Reformed perspective, this models covenant faithfulness: God keeps His promises, and His people respond by keeping theirs. Public worship becomes the forum for testifying to God's faithfulness and fulfilling sacred obligations made in private prayer.
The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.
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The 'meek' (Hebrew: anavim, humble/afflicted) inherit blessing—a theme Jesus echoed (Matt. 5:5). 'Eat and be satisfied' evokes messianic banquet imagery, anticipating the Lord's Supper and the marriage supper of the Lamb (Rev. 19:9). 'Your heart shall live forever' promises eternal life to those who seek the LORD. Reformed theology sees this as effectual calling: those who seek God do so because God first sought them (John 6:44), and their seeking results in eternal satisfaction.
All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee.
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The vision expands to global proportions: 'all the ends of the world shall remember and turn unto the LORD.' This is explicit missiology—God's plan includes all nations. 'All the kindreds of the nations shall worship' anticipates the Great Commission and Revelation's multitude from every tribe and tongue (Rev. 7:9). Reformed theology sees this as God's eternal decree: Christ's suffering would purchase a people from all nations, fulfilling the Abrahamic promise that all families of earth would be blessed (Gen. 12:3).
For the kingdom is the LORD'S: and he is the governor among the nations.
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The theological foundation for universal worship is stated: 'the kingdom is the LORD's: and he is the governor among the nations.' God's sovereignty over all nations justifies His claim to universal worship. Reformed theology emphasizes that God's kingship is not potential but actual—He reigns now over all peoples, whether they acknowledge it or not. Christ's death and resurrection established this kingdom publicly (Col. 2:15), and history unfolds according to God's sovereign decree.
All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.
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Universal worship includes both 'they that be fat' (prosperous/powerful) and 'they that go down to the dust' (dying/humble)—all humanity will bow before God. The phrase 'none can keep alive his own soul' asserts human inability to self-save. Reformed theology emphasizes total depravity and absolute dependence on divine grace: no human effort, wealth, or power can secure eternal life. Only God preserves souls, and only through Christ's atoning work.
A seed shall serve him; it shall be accounted to the Lord for a generation.
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The promise of a 'seed' that 'shall serve him' echoes Genesis 3:15's protevangelium—the woman's seed would crush the serpent. This seed, 'accounted to the Lord for a generation,' refers to the covenant people whom God regards as His own. Reformed theology sees this as the doctrine of the church: Christ's spiritual offspring, born through the gospel, constitute a generation devoted to God's service across all ages.
They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.
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The psalm concludes with proclamation: 'they shall come, and shall declare his righteousness unto a people that shall be born.' Future generations will hear the gospel—the declaration of God's righteousness demonstrated at the cross. The final phrase 'he hath done this' (literally 'it is finished') echoes Christ's cry from the cross (John 19:30). Reformed theology sees the completed work of redemption here: salvation is accomplished, and future proclamation announces what God has finished, not what remains to be done.