Psalms 22:1 · Bible study
Psalms 22:1 Commentary: Anguish and Trust in the Forsaken Cry
Hebrew · 12 what the commentators say
Meaning in one sentence
Explore how Psalm 22:1's cry of abandonment, quoted by Jesus, combines raw pain with unwavering faith in God.
Research Summary
- Meaning: A cry of deepest anguish that still clings to God as “my God.”
- Key words: “Forsaken”, loss of felt presence; “my God”, covenant claim repeated for intensity.
- Main debate: Whether this primarily refers to David’s experience or directly prophecies Christ.
- Best use: To give voice to those who feel abandoned by God, and to connect their suffering to Christ’s cry.
Translation Comparison
BSB Berean Standard Bible 2020
My God, my God, why have You forsaken me? Why are You so far from saving me, so far from my words of groaning?
WEB World English Bible 2000
For the Chief Musician; set to “The Doe of the Morning.” A Psalm by David. My God, my God, why have you forsaken me? Why are you so far from helping me, and from the words of my groaning?
KJV King James Version 1769
My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?
ASV American Standard Version 1901
My God, my God, why hast thou forsaken me? Why art thou sofar from helping me, and from the words of my groaning?
YLT Young's Literal Translation 1898
To the Overseer, on `The Hind of the Morning.' --A Psalm of David. My God, my God, why hast Thou forsaken me? Far from my salvation, The words of my roaring?
Darby Darby Bible 1890
My God, my God, why hast thou forsaken me? [why art thou] far from my salvation, from the words of my groaning?
Douay-Rheims Douay-Rheims Bible 1899
A psalm for David. The Lord ruleth me: and I shall want nothing.
Translations in other languages (10 available)
Al Músico principal, sobre Ajeleth-sahar|strong="H0365, H7837": Salmo de David. DIOS mío, Dios mío, ¿ por qué me has dejado? ¿ por qué estás lejos de mi salud, y de las palabras de mi clamor?
Deus meu, Deus meu, por que me desamparaste? Longe estás de meu livramento e das palavras de meu gemido.
Au chef des chantres. Sur “ Biche de l’ aurore”. Psaume de David.
Ein Psalm Davids, vorzusingen; von der Hinde, die früh gejagt wird. Mein Gott, mein Gott, warum hast du mich verlassen? ich heule; aber meine Hilfe ist ferne.
Een psalm van David, voor den opperzangmeester, op Aijeleth hasschachar.
Per il Capo de’ musici. Su “Cerva dell’aurora”. Salmo di Davide. Dio mio, Dio mio, perché mi hai abbandonato? Perché te ne stai lontano, senza soccorrermi, senza dare ascolto alle parole del mio gemito?
Przedniejszemu śpiewakowi na czas poranny psalm Dawidowy.
Господь - Пастырь мой; я ни в чем не буду нуждаться:
（大衛的 詩，交與伶長。調用 朝 鹿。）我的 神，我的 神！為甚麼 離棄我？為甚麼遠離 不救我？不聽我唉哼 的言語？
My God, my God, why are you turned away from me? why are you so far from helping me, and from the words of my crying?
Verse in Context
Scholars' Consensus
Commentators across traditions agree that this verse expresses the deepest human anguish while paradoxically holding onto God as personal possession. The repeated address “My God, my God” demonstrates a faith that refuses to let go even when divine presence feels withdrawn (Spurgeon, Gill). The question “why have you forsaken me” is not a request for explanation but an exclamation of bewilderment and pain (Cambridge Bible). Most see this as both David’s own experience, likely during Saul’s persecution (Keil & Delitzsch), and a prophetic type of Christ’s crucifixion (Calvin, Jamieson-Fausset-Brown, Spurgeon). Jesus quoted the Aramaic version on the cross (Matthew 27:46), sealing the verse’s messianic significance. The “forsaking” is understood not as a dissolution of the covenant relationship but as a withdrawal of the felt comfort of God’s presence (Gill). This verse thus models how prayer can be simultaneously raw and trusting, giving voice to suffering without surrendering faith.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Davidic Lament: The superscription and internal evidence align with David’s experience of persecution and illness.
- Direct Prophecy of Christ: The NT quotations (Matthew 27:46, John 19:24, Hebrews 2:12) treat the psalm as fulfilled in Jesus.
- Typological Interpretation: David is a type of Christ; the psalm applies primarily to David but reaches its full meaning in the Messiah.
What is clear: The verse expresses a genuine cry of abandonment while maintaining a personal claim on God. Jesus quoted it, showing its deep connection to his passion.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Authorship of the Psalm | Traditionally attributed to David; the superscription says “A Psalm of David.” | Some scholars propose Jeremiah or a Maccabean poet, citing style and historical fit (Hitzig, Olshausen). |
| Messianic Significance | The New Testament quotes this psalm as fulfilled in Christ (Matthew 27:46; John 19:24; Hebrews 2:12). | Whether David is only a type or the psalm is directly and exclusively about Christ. Some see double meaning; others see pure prophecy. |
| Meaning of the Superscription “Aiieleth Shahar” | Usually translated “hind of the morning.” | Interpretations vary: a tune name, a musical instrument, a band name, or a symbolic title for Christ as the hunted hind (Clarke, Calvin, JFB). |
| Nature of Christ’s Forsakenness | Jesus experienced a real sense of abandonment on the cross. | Was it a subjective withdrawal of felt presence (Gill) or an objective penal abandonment (bearing the Father’s wrath)? Traditions differ. |
| Emotional State of the Psalmist | The verse expresses deep distress and a sense of being forgotten. | Whether the overall tone is despair or a faith that wrestles with God. Cambridge Bible says “faith and despair are wrestling”; Spurgeon emphasizes faith clinging. |
Historical & Cultural Context
The superscription, “To the Chief Musician; set to ‘The Doe of the Morning’,” has generated much discussion. The Hebrew Aijeleth Shahar likely means “hind of the morning,” but its function is debated: a tune name, a musical instrument, a band called the Morning Hind (Clarke), or a symbolic title pointing to the sufferer as a hunted deer (Jamieson-Fausset-Brown). Calvin warned against seeking deep mysteries in a matter of small importance.
The psalm is attributed to David, and many commentators place it during his flight from Saul, when he was hunted like a wild animal (Keil & Delitzsch). Others have proposed Jeremiah or a Maccabean poet, but the Davidic idioms and early links support the traditional view. Psalm 22 belongs to the genre of individual lament, where complaint to God is followed by a turn toward trust and praise. This structure was part of Israel’s worship, allowing honest cries to be brought into the sanctuary.
The phrase “words of my groaning” (or “roaring” in older translations) conveys intense, almost animal-like distress. The same raw language appears in Psalm 38:8 and Job 3:24. Culturally, lament was not seen as a lack of faith; it was a way to keep relationship with God alive through suffering. The cross-reference to Psalm 10:1 (“Why do you stand far off, Yahweh?”) shows that feeling abandoned was a recurring theme in Israel’s prayer. Jesus’ use of this verse in his native Aramaic (Mark 15:34; Matthew 27:46) anchors the psalm in the passion narrative and demonstrates that it was read as a prophecy of the Messiah’s deepest humiliation.
Textual Notes
The consulted sources note variations in the Aramaic form of this verse. Matthew 27:46 records “Eli, Eli, lama sabachthani?” while Mark 15:34 has “Eloi, Eloi.” The Cambridge Bible observes that the majority of manuscripts of Matthew read “Eli,” the Hebrew form retained in the Targum. The translation of the final phrase also varies: “words of my groaning” (WEB, ASV, BSB) versus “words of my roaring” (KJV, YLT). The difference reflects the semantic range of the Hebrew, but no textual variant changes the essential meaning of anguish and trust.
Reception History
Psalm 22:1 has been central to Christian reflection on the atonement. Jesus’ quotation on the cross made it the cry of dereliction, and early Christian writers saw it as Christ speaking in the person of David, taking on the suffering of humanity. In the medieval church, it was read during Good Friday liturgies. Reformers like Calvin and Luther saw it as a type of Christ’s humiliation. In Jewish tradition, the psalm was used as an individual lament, and its words have been sung by believers in times of persecution. Hymns and spiritual songs have drawn on this verse to express the mystery of divine absence. Today it continues to give voice to those who feel abandoned, connecting their pain to the One who cried out from the cross.
Preaching This Verse
Three-Point Outline
- Lament Is Allowed. The psalmist does not hide his pain; he cries out with honest anguish. God permits his people to bring raw emotion into prayer.
- Faith Clings When God Seems Far. The double “My God” shows a determination to hold onto the covenant relationship even when all felt presence is gone.
- This Cry Points to Christ. Jesus quoted this verse on the cross, taking the psalmist’s experience into his own. He entered the full weight of abandonment so that we would never be truly forsaken.
Five-Point Outline
- The question of abandonment (v. 1a), honest complaint.
- The persistence of faith (v. 1b), “my God, my God”.
- The depths of suffering (v. 2), unceasing prayer with no answer.
- The appeal to God’s holiness and history (v. 3-5), remembering deliverance.
- The prophetic fulfilment in Jesus (cross-references), the cry from the cross.
Illustration Hooks
- A patient waiting for a diagnosis in a hospital room, feeling alone but still whispering a prayer to “my God.”
- A child lost in a crowd, calling “Mommy!”, the cry itself shows the relationship still holds, even when the parent is out of sight.
- A spouse praying for a marriage to heal, month after month, with no visible change, yet refusing to stop saying “my God.”
Questions Your Congregation Is Asking
- If God loves me, why does he feel so distant when I need him most?
- Is it a sin to question God or express doubt in prayer?
- How does Jesus’ cry on the cross help me when I feel abandoned?
Leading a Discussion
Psalm 22:1 invites us into the tension of faith, the honest cry of pain and the persistent claim on God. As you read the verse aloud, notice what the psalmist says and does not say. He is not silent, and he is not polite. He is real. Yet he still calls God “my God.” This small group guide will help you explore what it means to lament with faith.
Discussion Questions
- Observation: What words does the psalmist use to describe his situation? How does he address God?
- Interpretation: Why do you think the psalmist repeats “my God” twice? What does that suggest about his faith at this moment?
- Interpretation: The word “forsaken” implies a withdrawal of close presence. How does this relate to the complaint in verse 2 that God “does not answer”?
- Connection: Read Matthew 27:46. Why do you think Jesus chose this particular verse as his cry from the cross?
- Application: Have you ever felt that God was far away? How did you respond? What would it look like to cry out “my God” even when you do not feel his presence?
- Application: How can a community of faith make space for honest lament, both for personal struggles and for the pain of the world?
- Closing: In the rest of Psalm 22, the tone shifts from complaint to praise. What does that tell us about the journey from despair to hope?
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| I Samuel 12:22 | For Yahweh will not forsake his people for his great name’s sake, because it has pleased Yahweh to make you a people for himself. |
| Job 3:24 | For my sighing comes before I eat. My groanings are poured out like water. |
| Psalms 10:1 | Why do you stand far off, Yahweh? Why do you hide yourself in times of trouble? |
| Psalms 16:1 | A Poem by David. Preserve me, God, for I take refuge in you. |
| Psalms 22:11 | Don’t be far from me, for trouble is near. For there is no one to help. |
| Psalms 22:16 | For dogs have surrounded me. A company of evildoers have enclosed me. They have pierced my hands and feet. |
| Psalms 26:9 | Don’t gather my soul with sinners, nor my life with bloodthirsty men |
| Psalms 31:14 | But I trust in you, Yahweh. I said, “You are my God.” |
Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke leans toward Calmet's view that Aijeleth Shahar, meaning "hind of the morning," is the name of a musical band. He adds that Asiatics often gave poetic compositions arbitrary titles unrelated to the subject, citing examples like Saadi's Gulistan to support this possibility.
Barnes' Notes on the Bible Protestant 1832
Barnes stresses that the sufferer, even while crying out in abandonment, still addresses God as "my God," showing lasting trust. Applied to Christ, he argues the cry reveals more than physical pain: a mysterious, deeper forsaking where the Son bore the weight of atonement as if he were personally guilty.
Calvin's Commentaries Reformed 1564
Calvin reads this psalm as David's personal complaint that serves as a prophetic type of Christ, showing the pattern of abasement before exaltation. He is notably dismissive of elaborate mystical interpretations of the title "hind of the morning," insisting interpreters have needlessly sought hidden meaning in a minor detail.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator reads the opening cry not as a demand for explanation but as an expostulation of stunned perplexity. Faith and despair wrestle within the psalmist: faith still calls God my God and keeps praying, while despair feels utterly forsaken. The same tension appears in the exile’s cry in Isaiah 49:14.
Geneva Bible Notes Reformed 1599
To him that excelleth upon Aiieleth Hasshahar. A Psalme of Dauid. My God, my God, why hast thou forsaken me, and art so farre from mine health, and from the wordes of my roaring?
Gill's Exposition of the Bible Baptist 1748
Gill carefully distinguishes what Christ's cry of forsakenness does not mean: the union of divine and human natures stayed intact, the Father's love never ceased, and Christ had not lost the principle of joy, only its felt sense. For Gill, this deprivation of God's comforting presence, together with a sense of divine wrath, was the penalty of loss that Christ bore as the surety for sinners.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes the title "Aijeleth Shahar" (hind of the morning) and explains that some interpreters see it pointing to Christ, marked from eternity to be pursued like a swift hind. He acknowledges that others take it simply as the tune name.
Spurgeon: Treasury of David Baptist 1869
Spurgeon stresses that Jesus' repeated cry "My God, my God" reveals unwavering faith, not doubt. Even in feeling utterly forsaken, Christ clings to the Mighty God, trusting His power and faithfulness. This shows that true faith can hold fast to God without any present sense of His comfort or deliverance.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights the paradox of addressing God as "my friend and father" while feeling forsaken. He sees the repeated cry as proof of extreme distress, and understands "forsaken" as the withdrawal of comfort and the experience of terror. This applied partly to David but fully to Christ.