Psalms 22:9

Translation
King James Version
But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts.
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KJV (with Strong's)
But thou art he that took H1518 me out of the womb H990: thou didst make me hope H982 when I was upon my mother's H517 breasts H7699.
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Complete Jewish Bible
But you are the one who took me from the womb, you made me trust when I was on my mother's breasts.
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Berean Standard Bible
Yet You brought me forth from the womb; You made me secure at my mother’s breast.
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American Standard Version
But thou art he that took me out of the womb; Thou didst make me trust when I was upon my mother’s breasts.
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World English Bible Messianic
But you brought me out of the womb. You made me trust at my mother’s breasts.
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Geneva Bible (1599)
But thou didest draw me out of ye wombe: thou gauest me hope, euen at my mothers breasts.
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Young's Literal Translation
For thou art He bringing me forth from the womb, Causing me to trust, On the breasts of my mother.
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See also
Psalms 71:6Isaiah 49:1Isaiah 49:2Psalms 71:17Matthew 2:13Matthew 2:15Psalms 139:15
In the KJVVerse 14,214 of 31,102

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SUMMARY

Psalms 22:9 serves as a profound declaration of the psalmist's unwavering trust and intimate dependence on God, tracing this relationship from the very inception of life. Amidst the intense anguish and cries of abandonment that characterize the opening verses of Psalm 22, this verse pivots to a powerful remembrance of God's faithful, sovereign, and deeply personal involvement in the psalmist's birth and earliest infancy, establishing a foundational basis for hope even in the most desperate circumstances.

CONTEXT

  • Literary Context: Psalm 22 is a complex and deeply moving messianic psalm, famously beginning with the agonizing cry, "My God, my God, why hast thou forsaken me?" Psalm 22:1. The initial verses plunge into a vivid depiction of profound suffering, isolation, and public humiliation, painting a picture of utter dereliction. Verse 9 marks a significant and deliberate shift from this intense lament. It is a crucial moment of recollection, where the psalmist grounds his present plea in God's past faithfulness. This remembrance of God's intimate care from birth provides a theological anchor, demonstrating that the current distress does not negate God's consistent character or previous acts of deliverance. This pivot prepares the reader for the eventual turn to praise and confidence that culminates in the latter half of the psalm, where the psalmist declares God's universal reign and the spread of His salvation, moving from individual lament to communal worship and eschatological hope.
  • Historical & Cultural Context: While traditionally attributed to King David, Psalm 22 speaks to a universal human experience of profound suffering and dependence. In ancient Near Eastern cultures, birth was often seen as a perilous event, and the survival of an infant was a testament to divine favor or protection. The imagery of being "taken out of the womb" and "upon my mother's breasts" evokes the most vulnerable and dependent stages of human life. It speaks to a time when an individual is utterly reliant on external care for survival and sustenance. By attributing this care directly to God, the psalmist elevates God's providence above even the most fundamental human care, emphasizing His sovereign and active involvement in every stage of life, from its very beginning. This perspective underscores a deep theological understanding of God as the Giver and Sustainer of life, a concept deeply ingrained in Israelite theology, as seen in the narratives of miraculous births and divine protection of infants.
  • Key Themes: This verse powerfully contributes to several key themes within Psalm 22 and the broader biblical narrative. Firstly, it highlights Divine Providence from Conception, asserting God's direct and intimate involvement in the psalmist's very existence, from being "taken out of the womb." This theme is beautifully expanded upon in Psalm 139:13-16, which speaks of God knitting individuals together in their mother's womb. Secondly, it emphasizes Early and Deep-Seated Trust, suggesting that trust in God was instilled from infancy, a foundational reliance cultivated even before conscious understanding. The phrase "thou didst make me hope [when I was] upon my mother's breasts" speaks to a profound, almost innate, dependency on the Creator. This pre-rational trust becomes a model for lifelong reliance. Lastly, it underscores the theme of Foundation for Present Hope. By recalling God's past faithfulness, the psalmist builds a compelling case for continued trust in the face of current suffering. This act of remembering God's consistent care from the past becomes a powerful source of hope for deliverance in the present, even when circumstances seem dire, echoing the principle found in Lamentations 3:21-23.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • took me out (Hebrew, gîyach', H1518): Derived from the primitive root H1518 (gîyach), which means "to gush forth (as water)," "to issue," "to break forth," or "to draw up/take out." In this context, used in the Hiphil participle, it signifies an active, intentional, and powerful act of God in the process of birth. It is not merely a passive observation but God's direct intervention in bringing the psalmist into existence, emphasizing divine agency and sovereignty over life itself. This word choice elevates birth from a natural occurrence to a divinely orchestrated event, highlighting God as the one who actively delivers and brings forth.
  • womb (Hebrew, beṭen', H990): (beṭen), meaning "the belly, especially the womb; also the bosom or body of anything." This term precisely identifies the place of initial formation and confinement. Its inclusion emphasizes the psalmist's earliest, most vulnerable state of existence, underscoring the miraculous and intimate nature of God's involvement even before birth. It points to God's care extending to the very beginnings of life, within the hidden confines of the mother's body.
  • make me hope (Hebrew, bâṭach', H982): From the root H982 (bâṭach), meaning "to trust," "to rely on," "to feel secure," or "to be confident." In the Hiphil participle, it signifies "causing to trust" or "making to hope." This is not a passive hope but an active, instilled confidence and security in God from the earliest stages of life. It suggests that God Himself cultivated this foundational reliance within the psalmist, even before the capacity for conscious thought or decision. It points to a deep, inherent, and divinely-nurtured trust, highlighting God's role in shaping the psalmist's inner disposition towards Him.

Verse Breakdown

  • "But thou [art] he that took me out of the womb:" This clause serves as a direct address to God, contrasting sharply with the preceding verses of lament and feelings of abandonment. The emphatic "But thou" highlights God's unique and active role as the sovereign agent responsible for the psalmist's very birth. It is a profound declaration of divine providence from the earliest moment of existence, establishing a deep, personal connection between the psalmist and God that predates any conscious awareness or personal choice. This asserts God's intimate involvement in the creation and delivery of life, positioning Him as the ultimate source of existence.
  • "thou didst make me hope [when I was] upon my mother's breasts." This second clause extends the theme of divine care into infancy, a period of utter dependence and vulnerability. The imagery of being "upon my mother's breasts" signifies the time of nourishment, security, and complete reliance on external care. During this most formative and helpless stage, the psalmist declares that it was God who instilled hope and trust. This suggests a foundational, almost innate, security and reliance on God, cultivated by His providential care even before the psalmist could comprehend or articulate such faith. It speaks to a deep, pre-rational, and divinely-implanted confidence in the Creator, a trust nurtured by divine presence and provision.

Literary Devices

Psalm 22:9 employs several powerful literary devices that amplify its theological message. The most prominent is Apostrophe, a direct address to God ("But thou art he... thou didst make me hope"), which intensifies the personal and intimate nature of the psalmist's relationship with the Divine, shifting the focus from self-pity to divine sovereignty. There is a strong use of Contrast, as the "But thou" serves as a dramatic pivot from the preceding verses of despair and feelings of abandonment, highlighting God's enduring faithfulness against the backdrop of intense suffering. This contrast underscores the psalmist's ability to recall God's past goodness even in present distress. Imagery is central, with vivid pictures of "the womb" and "mother's breasts" evoking the earliest, most vulnerable, and dependent stages of human life, underscoring the depth, longevity, and tender nature of God's providential care. Finally, the verse contains elements of profound Theological Statement or even a form of Hyperbole, suggesting that God's instilling of hope was so fundamental that it occurred even in infancy, emphasizing the depth and early cultivation of divine trust, implying an almost pre-cognitive, divinely-implanted faith.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 22:9 profoundly articulates the biblical truth of God's intimate and sovereign involvement in human life from its very beginning. It underscores that our existence is not accidental but a deliberate act of divine providence, and that God's care extends to the most vulnerable stages of our being. This foundational understanding of God's consistent faithfulness, even before conscious awareness, serves as a powerful anchor for hope in times of present distress. It reminds us that the God who brought us into being and nurtured us in infancy is the same God who remains faithful throughout all of life's trials, providing a deep well of trust to draw from when circumstances seem overwhelming. This verse establishes a theological precedent for understanding human life as divinely purposed and sustained from its inception.

REFLECTION AND APPLICATION

Psalm 22:9 offers profound comfort and a robust foundation for faith in our lives today. It calls us to remember that God's care is not a recent development or a conditional response to our actions, but an eternal, intimate, and sovereign commitment that began from the very moment of our existence. When we face trials, anxieties, or feelings of abandonment, this verse encourages us to look back at God's consistent faithfulness throughout our lives, even to our earliest, most vulnerable moments. This historical perspective can anchor our hope, reminding us that the God who "took us out of the womb" and "made us hope" in infancy is the same God who will sustain us through every challenge. It invites us to cultivate a deep, abiding trust in His unchanging character, recognizing that His providential hand has always been, and always will be, at work in our lives. This remembrance fosters gratitude and strengthens our resolve to lean on Him, transforming our perspective from one of isolated struggle to one of divinely sustained purpose.

Questions for Reflection

  • How does remembering God's intimate involvement in your very birth and infancy strengthen your hope and trust in Him today, especially when facing current difficulties?
  • In what areas of your life do you need to lean more fully on God's foundational care, recognizing His consistent providence from your earliest moments?
  • How can we, as individuals and as a community, better instill this foundational trust in God in the next generation, mirroring the psalmist's experience of divinely-nurtured hope?

FAQ

Why does the psalmist suddenly shift from intense lament to a declaration of trust in God's care from birth?

Answer: The sudden shift in Psalm 22:9 from profound lament to a declaration of God's lifelong care serves a crucial theological and rhetorical purpose. It is a common pattern in biblical laments for the psalmist to recall God's past faithfulness as a basis for present hope and future deliverance. By remembering that God was intimately involved in his birth and instilled hope from infancy, the psalmist grounds his current plea in God's consistent character. This recollection is not a denial of his suffering but a powerful affirmation that the God who has always been faithful will not abandon him now. It provides a theological anchor, demonstrating that God's providence is not new, but has been present since conception and birth, thus providing a solid foundation for renewed trust amidst severe distress, echoing the principle found in Psalm 77:11 and Psalm 42:5.

Does "thou didst make me hope" imply that God forces trust upon an individual?

Answer: No, "thou didst make me hope" does not imply that God forces trust. Instead, it speaks to God's active and tender cultivation of trust within the psalmist from the earliest, most vulnerable stages of life. The imagery of an infant "upon my mother's breasts" signifies a period of absolute dependence and security. In this context, God's providential care—His provision, protection, and nurturing presence—naturally fosters a sense of security and reliance. It suggests that God provides the environment and the spiritual inclination for trust, gently drawing the individual into a relationship of dependence and confidence. It's a divine nurturing of faith, not a coercive imposition, much like a loving parent instills security in a child through consistent care and unwavering presence, as seen in the intimate relationship between God and His people throughout the Old Testament (e.g., Deuteronomy 32:10-12).

CHRIST-CENTERED FULFILLMENT

Psalm 22:9 finds its ultimate and most profound fulfillment in Jesus Christ. As the quintessential suffering servant and the perfect Son, Jesus embodies the psalmist's declaration of absolute dependence on the Father from birth. The entire narrative of Christ's earthly life, from His miraculous conception and birth (foretold in Isaiah 7:14 and fulfilled in Matthew 1:23), demonstrates God's sovereign hand in "taking Him out of the womb." Jesus' perfect humanity meant He, too, experienced utter dependence as an infant, and it was the Father who "made Him hope" and trust implicitly, even as He grew in wisdom and stature (Luke 2:52). On the cross, when Jesus cried out the opening words of Psalm 22 (Matthew 27:46), His deep trust in the Father, cultivated from His earliest moments, remained unshaken, even through the agony of bearing the world's sin. His entire life, culminating in His obedient sacrifice and resurrection, was a testament to the Father's unwavering providence and His own perfect, lifelong trust, becoming the ultimate Lamb of God who takes away the sin of the world (John 1:29), and through whom all believers can now find their hope and security in God, from conception to eternity (Ephesians 1:4-5).

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Commentary on Psalms 22 verses 1–10

I. II. Main points1. 2. Sub-points

Some think they find Christ in the title of this psalm, upon Aijeleth Shahar - The hind of the morning. Christ is as the swift hind upon the mountains of spices (Sol 8:14), as the loving hind and the pleasant roe, to all believers (Pro 5:19); he giveth goodly words like Naphtali, who is compared to a hind let loose, Gen 49:21. He is the hind of the morning, marked out by the counsels of God from eternity, to be run down by those dogs that compassed him, Psa 22:16. But others think it denotes only the tune to which the psalm was set. In these verses we have,

I. A sad complaint of God's withdrawings, Psa 22:1, Psa 22:2.

1.This may be applied to David, or any other child of God, in the want of the tokens of his favour, pressed with the burden of his displeasure, roaring under it, as one overwhelmed with grief and terror, crying earnestly for relief, and, in this case, apprehending himself forsaken of God, unhelped, unheard, yet calling him, again and again, "My God," and continuing to cry day and night to him and earnestly desiring his gracious returns. Note, (1.) Spiritual desertions are the saints' sorest afflictions; when their evidences are clouded, divine consolations suspended, their communion with God interrupted, and the terrors of God set in array against them, how sad are their spirits, and how sapless all their comforts! (2.) Even their complaint of these burdens is a good sign of spiritual life and spiritual senses exercised. To cry out, "My God, why am I sick? Why am I poor?" would give cause to suspect discontent and worldliness. But, Why has though forsaken me? is the language of a heart binding up its happiness in God's favour. (3.) When we are lamenting God's withdrawings, yet still we must call him our God, and continue to call upon him as ours. When we want the faith of assurance we must live by a faith of adherence. "However it be, yet God is good, and he is mine; though he slay me, yet I trust in him; though he do not answer me immediately, I will continue praying and waiting; though he be silent, I will not be silent."

2.But is must be applied to Christ: for, in the first words of this complaint, he poured out his soul before God when he was upon the cross (Mat 27:46); probably he proceeded to the following words, and, some think, repeated the whole psalm, if not aloud (because they cavilled at the first words), yet to himself. Note, (1.) Christ, in his sufferings, cried earnestly to his Father for his favour and presence with him. He cried in the day-time, upon the cross, and in the night-season, when he was in agony in the garden. He offered up strong crying and tears to him that was able to save him, and with some fear too, Heb 5:7. (2.) Yet God forsook him, was far from helping him, and did not hear him, and it was this that he complained of more than all his sufferings. God delivered him into the hands of his enemies; it was by his determinate counsel that he was crucified and slain, and he did not give in sensible comforts. But, Christ having made himself sin for us, in conformity thereunto the Father laid him under the present impressions of his wrath and displeasure against sin. It pleased the Lord to bruise him and put him to grief, Isa 53:10. But even then he kept fast hold of his relation to his Father as his God, by whom he was now employed, whom he was now serving, and with whom he should shortly be glorified.

II. Encouragement taken, in reference hereunto, Psa 22:3-5. Though God did not hear him, did not help him, yet, 1. He will think well of God: "But thou art holy, not unjust, untrue, nor unkind, in any of thy dispensations. Though thou dost not immediately come in to the relief of thy afflicted people, yet though lovest them, art true to thy covenant with them, and dost not countenance the iniquity of their persecutors, Hab 1:13. And, as thou art infinitely pure and upright thyself, so thou delightest in the services of thy upright people: Thou inhabitest the praises of Israel; thou art pleased to manifest thy glory, and grace, and special presence with thy people, in the sanctuary, where they attend thee with their praises. There thou art always ready to receive their homage, and of the tabernacle of meeting thou hast said, This is my rest for ever." This bespeaks God's wonderful condescension to his faithful worshippers - (that, though he is attended with the praises of angels, yet he is pleased to inhabit the praises of Israel), and it may comfort us in all our complaints - that, though God seem, for a while, to turn a deaf ear to them, yet he is so well pleased with his people's praises that he will, in due time, give them cause to change their note: Hope in God, for I shall yet praise him. Our Lord Jesus, in his sufferings, had an eye to the holiness of God, to preserve and advance the honour of that, and of his grace in inhabiting the praises of Israel notwithstanding the iniquities of their holy things. 2. He will take comfort from the experiences which the saints in former ages had of the benefit of faith and prayer (Psa 22:4, Psa 22:5): "Our fathers trusted in thee, cried unto thee, and thou didst deliver them; therefore thou wilt, in due time, deliver me, for never any that hoped in thee were made ashamed of their hope, never any that sought thee sought thee in vain. And thou art still the same in thyself and the same to thy people that ever thou wast. They were our fathers, and thy people are beloved for the fathers' sake," Rom 11:28. The entail of the covenant is designed for the support of the seed of the faithful. He that was our fathers' God must be ours, and will therefore be ours. Our Lord Jesus, in his sufferings, supported himself with this - that all the fathers who were types of him in his sufferings, Noah, Joseph, David, Jonah, and others, were in due time delivered and were types of his exaltation too; therefore he knew that he also should not be confounded, Isa 50:7.

III. The complaint renewed of another grievance, and that is the contempt and reproach of men. This complaint is by no means so bitter as that before of God's withdrawings; but, as that touches a gracious soul, so this a generous soul, in a very tender part, Psa 22:6-8. Our fathers were honoured, the patriarchs in their day, first or last, appeared great in the eye of the world, Abraham, Moses, David; but Christ is a worm, and no man. It was great condescension that he became man, a step downwards, which is, and will be, the wonder of angels; yet, as if it were too much, too great, to be a man, he becomes a worm, and no man. He was Adam - a mean man, and Enosh - a man of sorrows, but lo Ish - not a considerable man: for he took upon him the form of a servant, and his visage was marred more than any man's, Isa 52:14. Man, at the best, is a worm; but he became a worm, and no man. If he had not made himself a worm, he could not have been trampled upon as he was. The word signifies such a worm as was used in dyeing scarlet or purple, whence some make it an allusion to his bloody sufferings. See what abuses were put upon him. 1. He was reproached as a bad man, as a blasphemer, a sabbath-breaker, a wine-bibber, a false prophet, an enemy to Caesar, a confederate with the prince of the devils. 2. He was despised of the people as a mean contemptible man, not worth taking notice of, his country in no repute, his relations poor mechanics, his followers none of the rulers, or the Pharisees, but the mob. 3. He was ridiculed as a foolish man, and one that not only deceived others, but himself too. Those that saw him hanging on the cross laughed him to scorn. So far were they from pitying him, or concerning themselves for him, that they added to his afflictions, with all the gestures and expressions of insolence upbraiding him with his fall. They make mouths at him, make merry over him, and make a jest of his sufferings: They shoot out the lip, they shake their head, saying, This was he that said he trusted God would deliver him; now let him deliver him. David was sometimes taunted for his confidence in God; but in the sufferings of Christ this was literally and exactly fulfilled. Those very gestures were used by those that reviled him (Mat 27:39); they wagged their heads, nay, and so far did their malice make them forget themselves that they used the very words (Mat 27:43), He trusted in God; let him deliver him. Our Lord Jesus, having undertaken to satisfy for the dishonour we had done to God by our sins, did it by submitting to the lowest possible instance of ignominy and disgrace.

IV. Encouragement taken as to this also (Psa 22:9, Psa 22:10): Men despise me, but thou art he that took me out of the womb. David and other good men have often, for direction to us, encouraged themselves with this, that God was not only the God of their fathers, as before (Psa 22:4), but the God of their infancy, who began by times to take care of them, as soon as they had a being, and therefore, they hope, will never cast them off. He that did so well for us in that helpless useless state will not leave us when he has reared us and nursed us up into some capacity of serving him. See the early instances of God's providential care for us, 1. In the birth: He took us also out of the womb, else we had died there, or been stifled in the birth. Every man's particular time begins with this pregnant proof of God's providence, as time, in general, began with the creation, that pregnant proof of his being. 2. At the breast: "Then didst thou make me hope;" that is, "thou didst that for me, in providing sustenance for me and protecting me from the dangers to which I was exposed, which encourages me to hope in thee all my days." The blessings of the breasts, as they crown the blessings of the womb, so they are earnests of the blessings of our whole lives; surely he that fed us then will never starve us, Job 3:12. 3. In our early dedication to him: I was cast upon thee from the womb, which perhaps refers to his circumcision on the eighth day; he was then by his parents committed and given up to God as his God in covenant; for circumcision was a seal of the covenant; and this encouraged him to trust in God. Those have reason to think themselves safe who were so soon, so solemnly, gathered under the wings of the divine majesty. 4. In the experience we have had of God's goodness to us all along ever since, drawn out in a constant uninterrupted series of preservations and supplies: Thou art my God, providing me and watching over me for good, from my mother's belly, that is, from my coming into the world unto this day. And if, as soon as we became capable of exercising reason, we put our confidence in God and committed ourselves and our way to him, we need not doubt but he will always remember the kindness of our youth and the love of our espousals, Jer 2:2. This is applicable to our Lord Jesus, over whose incarnation and birth the divine Providence watched with a peculiar care, when he was born in a stable, laid in a manger, and immediately exposed to the malice of Herod, and forced to flee into Egypt. When he was a child God loved him and called him thence (Hos 11:1), and the remembrance of this comforted him in his sufferings. Men reproached him, and discouraged his confidence in God; but God had honoured him and encouraged his confidence in him.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 22
"Since You are He who drew Me out of the womb" [Psalm 22:9]. Since You are He who drew Me, not only out of that Virgin womb (for this is the law of all men's birth, that they be drawn out of the womb), but also out of the womb of the Jewish nation; by the darkness whereof he is covered, and not yet born into the light of Christ, whosoever places his salvation in the carnal observance of the Sabbath, and of circumcision, and the like. "My hope from My mother's breasts." "My hope," O God, not from the time when I began to be fed by the milk of the Virgin's breasts; for it was even before; but from the breasts of the Synagogue, as I have said, out of the womb, You have drawn Me, that I should not suck in the customs of the flesh.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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