Psalms 22:1

KJV

¶ 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?

KJV (with Strong's)

To the chief Musician {H5329} upon Aijeleth {H365} Shahar {H7837}, A Psalm {H4210} of David {H1732}. My God {H410}, my God {H410}, why hast thou forsaken {H5800} me? why art thou so far {H7350} from helping {H3444} me, and from the words {H1697} of my roaring {H7581}?

Complete Jewish Bible

For the leader. Set to "Sunrise."A psalm of David: My God! My God! Why have you abandoned me? Why so far from helping me, so far from my anguished cries?

Berean Standard Bible

My God, my God, why have You forsaken me? Why are You so far from saving me, so far from my words of groaning?

American Standard Version

My God, my God, why hast thou forsaken me? Why art thou sofar from helping me, and from the words of my groaning?

Commentary

### SUMMARY
This opening verse of Psalm 22 immediately plunges the reader into the profound anguish of the psalmist, King David, as he cries out to God from a place of deep perceived abandonment and intense suffering. It serves as a raw, visceral lament, vocalizing a desperate sense of divine distance and an urgent plea for help. This initial cry not only captures the psalmist's personal torment but also sets the stage for a psalm that prophetically foreshadows the ultimate suffering of the Messiah, moving from the depths of despair to an ultimate declaration of trust and God's sovereign faithfulness.

### CONTEXT
* **Literary Context:** Psalm 22 stands as the first of a trilogy of "Shepherd Psalms" (22, 23, 24), often interpreted as moving from the cross (suffering shepherd) to the crook (caring shepherd) to the crown (conquering shepherd). Within Psalm 22 itself, verse 1 initiates a dramatic shift from the superscription into the psalmist's direct address to God. The psalm is a classic **lament**, characterized by an initial cry of distress (vv. 1-2), a remembrance of God's past faithfulness (vv. 3-5), a detailed description of present suffering and enemies (vv. 6-18), and a concluding turn to petition, trust, and praise (vv. 19-31). This opening verse, with its piercing question, immediately establishes the psalm's central tension: the righteous sufferer's experience of God's apparent absence despite a lifetime of devotion. The "words of my roaring" anticipate the vivid imagery of physical and emotional torment that follows in the subsequent verses, such as being surrounded by "strong bulls of Bashan" and having "my strength dried up like a potsherd" (see [Psalms 22:12-15](/psalms/22-12 "Psalms 22:12-15 - Description of Suffering")).
* **Historical & Cultural Context:** The superscription "To the chief Musician upon Aijeleth Shahar, A Psalm of David" provides crucial historical and cultural clues. "Aijeleth Shahar" (Hebrew: אַיֶּלֶת הַשַּׁחַר, _'ayyeleth haššāḥar'_), meaning "Doe of the Morning," is likely a musical notation, perhaps indicating the tune to which the psalm was to be sung, or possibly a reference to a well-known hymn or melody of that time, similar to how modern hymns are titled "to the tune of 'Amazing Grace.'" Attributing it to David suggests a period of intense personal distress in his life, such as his flight from Saul (e.g., [1 Samuel 23:14](/1_samuel/23-14 "1 Samuel 23:14 - David in the Wilderness")) or Absalom (e.g., [2 Samuel 15:30](/2_samuel/15-30 "2 Samuel 15:30 - David's Flight from Absalom")), or perhaps a severe illness. In ancient Israel, suffering was often interpreted through a retributive lens, where affliction was seen as a consequence of sin. David's cry, therefore, is particularly poignant as it challenges this conventional understanding by presenting the suffering of a righteous individual who feels unjustly abandoned by his covenant God, raising profound theological questions for both the psalmist and the community.
* **Key Themes:** Psalm 22:1 introduces several profound themes central to the entire psalm and broader biblical theology. The most prominent is the theme of **Divine Abandonment and Presence**, as the psalmist grapples with the paradox of God's apparent absence in his suffering despite God's covenant faithfulness. This leads to the theme of **Lament and Honest Prayer**, showcasing the raw, unvarnished expression of pain and questioning directed towards God, affirming that such cries are legitimate within a faith relationship. Furthermore, the verse foreshadows the theme of **Messianic Suffering and Vindication**. While rooted in David's personal experience, the vivid and precise descriptions of suffering throughout the psalm, particularly the cry of abandonment, resonate deeply with the New Testament accounts of Jesus' crucifixion, establishing a powerful prophetic connection. The psalm ultimately moves from this initial despair to a declaration of God's ultimate **Faithfulness and Deliverance**, demonstrating that even through the darkest trials, trust in God prevails, leading to future praise and the proclamation of God's name to all generations (see [Psalms 22:22-31](/psalms/22-22 "Psalms 22:22-31 - From Lament to Praise")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Aijeleth Shahar (Hebrew, _'ayyeleth haššāḥar'_):** This phrase, found in the superscription, literally translates to "Doe of the Morning" or "Hind of the Dawn." While its precise musical meaning is debated, it likely refers to a well-known tune or melody to which this psalm was set. Some scholars suggest it might allude to the content of the psalm itself, perhaps symbolizing the psalmist as a hunted deer at dawn, or even hinting at the light of salvation breaking through the darkness of suffering. This musical direction underscores the psalm's original liturgical purpose as a song of worship, even one born from profound anguish.
* **Forsaken (Hebrew, _'azav'_):** The Hebrew verb עָזַב (_'azav'_) means "to abandon, leave, forsake, desert, let go." Its use here is incredibly potent, conveying a complete sense of being left alone, cut off from help or support. The psalmist's cry is not merely about feeling distant from God, but of being actively "forsaken" by the very one who is his "God." This word carries a strong connotation of a breach in relationship, a perceived breaking of the covenant promise of divine presence and aid, making the lament all the more agonizing.
* **Roaring (Hebrew, _sha'ag'_):** The word שָׁאַג (_sha'ag_) typically describes the roar of a lion (e.g., [Amos 3:4](/amos/3-4 "Amos 3:4 - A Lion's Roar")). Here, it is used metaphorically to describe the psalmist's cries of distress. It signifies a deep, guttural, involuntary sound of extreme pain, anguish, or desperate appeal. It's not a polite request but a raw, primal expression of suffering that is beyond articulate speech, emphasizing the intensity and overwhelming nature of the psalmist's torment.

#### Verse Breakdown
* **"¶ To the chief Musician upon Aijeleth Shahar, A Psalm of David.":** This is the superscription, providing crucial information about the psalm's authorship, musical setting, and liturgical purpose. "To the chief Musician" indicates it was intended for public worship and performance by the temple choir director. "Upon Aijeleth Shahar" is a musical instruction, likely a tune. "A Psalm of David" attributes the psalm to King David, grounding its origin in a historical figure known for both deep faith and profound suffering, setting the stage for its personal and prophetic dimensions.
* **"My God, my God, why hast thou forsaken me?":** This is the heart of the lament, a direct and intensely personal address to God. The repetition of "My God" emphasizes the psalmist's intimate relationship with Yahweh, making the subsequent question of abandonment all the more shocking and painful. The rhetorical question "why hast thou forsaken me?" expresses confusion, despair, and a desperate plea for understanding. It implies a perceived breach of covenant, a feeling of being utterly alone and without divine intervention in a moment of extreme need. This raw cry highlights the psalmist's struggle to reconcile God's promised faithfulness with his present experience of suffering.
* **"[why art thou so] far from helping me, [and from] the words of my roaring?":** This clause elaborates on the nature of the perceived abandonment. The phrase "far from helping me" underscores the psalmist's sense of divine distance and inaction. It's not just a feeling of being left alone, but of God being too remote to offer the desperately needed assistance. This distance is further emphasized by the "words of my roaring," which refers to the psalmist's agonizing, guttural cries for help. The implication is that God is not only absent but also seemingly deaf to his most desperate and primal expressions of pain, intensifying the feeling of isolation and hopelessness.

#### Literary Devices
Psalm 22:1 employs several powerful **literary devices** to convey the psalmist's profound anguish. The most striking is the **rhetorical question**, "My God, my God, why hast thou forsaken me?" This question is not posed to elicit an answer from God in the moment, but rather to express the psalmist's deep confusion, despair, and the perceived incongruity between God's character and his present suffering. The **repetition** of "My God, my God" serves as an **apostrophe**, a direct address to an absent or unresponsive entity, intensifying the personal and desperate nature of the plea. This repetition also emphasizes the intimate yet seemingly fractured relationship between the psalmist and his Creator. **Parallelism** is evident in the subsequent lines, where "far from helping me" and "from the words of my roaring" reinforce the idea of God's perceived distance and unresponsiveness to the psalmist's cries. The phrase "words of my roaring" is a vivid **metaphor** or **hyperbole**, likening the psalmist's cries of anguish to the deep, guttural roar of a wild animal, conveying the raw, primal, and overwhelming nature of his pain, which transcends mere articulate speech. Finally, the superscription's "Aijeleth Shahar" (Doe of the Morning) can be seen as a form of **symbolism**, potentially hinting at the psalmist's vulnerability as a hunted creature or foreshadowing the dawn of deliverance.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 22:1 encapsulates a foundational theological tension within biblical faith: the experience of the righteous sufferer who feels abandoned by God. This verse validates the human experience of profound spiritual distress, demonstrating that even those in deep relationship with God can grapple with feelings of divine absence and unanswered prayer. It challenges simplistic understandings of God's immediate intervention and invites believers into a deeper, more honest form of lament. Theologically, it affirms that crying out to God in our deepest pain is not a sign of weak faith but an act of profound trust, acknowledging God as the only source of help. This psalm, beginning with such a desperate cry, ultimately pivots to a powerful declaration of God's faithfulness and ultimate deliverance, illustrating the journey from despair to worship. This journey is a testament to the enduring truth that God's presence, though sometimes unfelt, is never truly absent, and His ultimate purposes for His people will prevail.

* [Job 1:21](/job/1-21 "Job 1:21 - Job's Lament and Trust")
* [Lamentations 3:8](/lamentations/3-8 "Lamentations 3:8 - Jeremiah's Cry to God")
* [Hebrews 13:5](/hebrews/13-5 "Hebrews 13:5 - God Will Never Leave You")

### REFLECTION AND APPLICATION
Psalms 22:1 offers profound comfort and challenge for contemporary believers. In a world where suffering is pervasive and faith can feel fragile, this verse grants permission to express raw, unvarnished pain and confusion directly to God. It reminds us that spiritual anguish, even the feeling of being utterly forsaken, is not alien to the experience of biblical heroes like David, nor ultimately to Christ Himself. This psalm teaches us that authentic faith does not demand a constant feeling of God's presence, but rather the courage to cry out to Him even when He seems distant or silent. It encourages honesty in our prayers, validating our "roaring" and reminding us that God hears even our most inarticulate cries. By acknowledging the legitimacy of lament, this verse invites us to bring our whole selves—our doubts, fears, and deepest hurts—before a God who is big enough to handle our questions and faithful enough to ultimately deliver. It transforms despair into a pathway for deeper trust, as the psalm itself moves from the depths of abandonment to a triumphant declaration of God's praise.

#### Questions for Reflection
* **In what areas of your life have you felt a sense of abandonment or distance from God?**
* **How does the psalmist's raw honesty in this verse encourage you to be more authentic in your own prayers and lament?**
* **Considering the full trajectory of Psalm 22, how does this opening cry ultimately strengthen your faith in God's enduring presence and faithfulness, even when it's not felt?**

### FAQ
**Why is this verse so famous, especially in the New Testament?**

Answer: This verse is famously significant because Jesus Himself quoted it from the cross in [Matthew 27:46](/matthew/27-46 "Matthew 27:46 - Jesus' Cry on the Cross") and [Mark 15:34](/mark/15-34 "Mark 15:34 - Jesus' Cry on the Cross"). This direct quotation highlights the profound prophetic nature of Psalm 22, demonstrating how David's ancient lament precisely foreshadowed the ultimate suffering of the Messiah. Jesus' cry, "My God, my God, why have you forsaken me?" underscores the depth of His identification with human suffering and the unique theological mystery of His bearing the world's sin, which involved a profound, albeit temporary, separation from the Father's fellowship.

**Did God truly forsake Jesus on the cross?**

Answer: Theologically, this is a complex and profound question. When Jesus cried out "My God, my God, why have you forsaken me?", He was expressing the horrific reality of bearing the full weight of humanity's sin. In that moment, as He became sin for us (as in [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")), the holy communion between Father and Son, which had existed eternally, was uniquely and temporarily broken. This was not a relational abandonment in the sense of a loss of love or covenant, but a functional separation necessary for the atonement. The Father, being perfectly holy, could not look upon sin, and thus, Jesus experienced the full, unmitigated wrath of God against sin. This was the ultimate act of substitutionary atonement, where Jesus truly experienced the consequence of sin – separation from God – on our behalf, so that we might never be truly forsaken (as promised in [Hebrews 13:5](/hebrews/13-5 "Hebrews 13:5 - God Will Never Leave You")).

**What does "Aijeleth Shahar" mean, and why is it in the psalm title?**

Answer: "Aijeleth Shahar" (Hebrew: אַיֶּלֶת הַשַּׁחַר, _'ayyeleth haššāḥar'_) literally translates to "Doe of the Morning" or "Hind of the Dawn." It is a musical notation, likely indicating the specific tune or melody to which the psalm was to be sung in ancient Israelite worship. This practice was common for psalms, providing a familiar framework for their recitation or performance. While primarily a musical direction, some scholars suggest it might also carry symbolic weight, perhaps hinting at the psalmist's vulnerability (like a hunted deer) or the eventual breaking of light (dawn) after a period of darkness and suffering, which aligns with the psalm's movement from lament to praise.

### CHRIST-CENTERED FULFILLMENT
Psalms 22:1 finds its profoundest fulfillment in the person and work of Jesus Christ. David's cry, "My God, my God, why hast thou forsaken me?", becomes the very words uttered by Jesus on the cross (as recorded in [Matthew 27:46](/matthew/27-46 "Matthew 27:46 - Jesus' Cry on the Cross") and [Mark 15:34](/mark/15-34 "Mark 15:34 - Jesus' Cry on the Cross")). This is not merely a coincidence but a deliberate echo, demonstrating that David, through the inspiration of the Holy Spirit, prophetically spoke of the Messiah's ultimate suffering. On the cross, Jesus, the sinless [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bore the full weight of humanity's sin, becoming "sin for us" (as in [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). In that unparalleled moment, the eternal communion between the Father and the Son was, in a unique and agonizing way, broken, as the Father's holy wrath against sin was poured out upon His beloved Son. Jesus' cry of abandonment was the ultimate expression of substitutionary atonement, where He experienced the very consequence of sin—separation from God—so that those who believe in Him would never be truly forsaken (a promise echoed in [Hebrews 13:5](/hebrews/13-5 "Hebrews 13:5 - God Will Never Leave You") and [Romans 8:38-39](/romans/8-38 "Romans 8:38-39 - Nothing Can Separate Us From God's Love")). Thus, David's ancient lament becomes the very voice of our suffering Savior, who endured ultimate abandonment to secure our eternal reconciliation and adoption into God's family.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Mark 15:34

And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?

Matthew 27:46

And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

Hebrews 5:7

Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;

Psalms 22:16

For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.

Job 3:24

For my sighing cometh before I eat, and my roarings are poured out like the waters.

Luke 24:44

And he said unto them, These [are] the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and [in] the prophets, and [in] the psalms, concerning me.

Psalms 43:1

¶ Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man.