Psalm 22:10
I was cast on you from the womb: you are my God from my mother's belly.
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EXPOSITORY (ENGLISH BIBLE)
22:1-10 The Spirit of Christ, which was in the prophets, testifies in this psalm, clearly and fully, the sufferings of Christ, and the glory that should follow. We have a sorrowful complaint of God's withdrawings. This may be applied to any child of God, pressed down, overwhelmed with grief and terror. Spiritual desertions are the saints' sorest afflictions; but even their complaint of these burdens is a sign of spiritual life, and spiritual senses exercised. To cry our, My God, why am I sick? why am I poor? savours of discontent and worldliness. But, Why hast thou forsaken me? is the language of a heart binding up its happiness in God's favour. This must be applied to Christ. In the first words of this complaint, he poured out his soul before God when he was upon the cross, Mt 27:46. Being truly man, Christ felt a natural unwillingness to pass through such great sorrows, yet his zeal and love prevailed. Christ declared the holiness of God, his heavenly Father, in his sharpest sufferings; nay, declared them to be a proof of it, for which he would be continually praised by his Israel, more than for all other deliverances they received. Never any that hoped in thee, were made ashamed of their hope; never any that sought thee, sought thee in vain. Here is a complaint of the contempt and reproach of men. The Saviour here spoke of the abject state to which he was reduced. The history of Christ's sufferings, and of his birth, explains this prophecy.I was cast upon thee from the womb - Upon thy protection and care. This, too, is an argument for the divine interposition. He had been, as it were, thrown early in life upon the protecting care of God. In some special sense he had been more unprotected and defenseless than is common at that period of life, and he owed his preservation then entirely to God. This, too, may have passed through the mind of the Redeemer on the cross. In those sad and desolate moments he may have recalled the scenes of his early life - the events which had occurred in regard to him in his early years; the poverty of his mother, the manger, the persecution by Herod, the flight into Egypt, the return, the safety which he then enjoyed from persecution in a distant part of the land of Palestine, in the obscure and unknown village of Nazareth. This too may have occurred to his mind as a reason why God should interpose and deliver him from the dreadful darkness which had come over him now.

Thou art my God from my mother's belly - Thou hast been my God from my very childhood. He had loved God as such; be had obeyed him as such; he had trusted him as such; and he now pleads this as a reason why God should interpose for him.

9, 10. Though ironically spoken, the exhortation to trust was well founded on his previous experience of divine aid, the special illustration of which is drawn from the period of helpless infancy.

didst make me hope—literally, "made me secure."

I was like one forsaken by his parent, and cast wholly upon thy providence. I had no father upon earth, and my mother was poor and helpless. I was cast upon thee from the womb,.... Either by himself, trusting in God, hoping in him, and casting all the care of himself upon him; or by his parents, who knew the danger he was exposed to, and what schemes were laid to take away his life; and therefore did, in the use of all means they were directed to, commit him to the care and protection of God: the sense is, that the care of him was committed to God so early; and he took the care of him and gave full proof of it:

thou art my God from my mother's belly: God was his covenant God from everlasting, as he loved his human nature, chose it to the grace of union, and gave it a covenant subsistence; but he showed himself to be his God in time, and that very early, calling him from the womb, and making mention of his name from his mother's belly, and preserving him from danger in his infancy; and it was his covenant interest in God, which, though mentioned last, was the foundation of all his providential care of him and goodness to him. Now all these early appearances of the power and providence of God, on the behalf of Christ as man, are spoken of in opposition to the scoffs and flouts of his enemies about his trust in God, and deliverance by him, and to encourage his faith and confidence in him; as well as are so many reasons and arguments with God yet to be with him, help and assist him, as follows.

I was cast upon thee from the womb: thou art my God from my mother's {f} belly.

(f) For unless God's providence preserves the infants, they would perish a thousand times in the mother's womb.

EXEGETICAL (ORIGINAL LANGUAGES)
10. Upon thee have I been cast &c. Upon thee stands first emphatically. Cp. Psalm 22:4-5. To THY care have I been entrusted from my birth. Cp. Psalm 55:22; Psalm 71:6. There does not seem to be any reference to the practice of placing a new-born infant upon its father’s knees, as much as to say, Thou didst adopt me.Verse 10. - I was cast upon thee from the womb. In a certain sense this is true of all; but of the Holy Child it was most true (Luke 2:40, 49, 52). He was "cast" on God the Father's care in an especial way. Thou art my God from my mother's belly. The Child Jesus was brought near to God from his birth (Luke 1:35; Luke 2:21, 22). From the first dawn of consciousness God was his God (Luke 2:40, 49). (Heb.: 22:4-6) The sufferer reminds Jahve of the contradiction between the long season of helplessness and His readiness to help so frequently and so promptly attested. ואתּה opens an adverbial clause of the counterargument: although Thou art...Jahve is קדושׁ, absolutely pure, lit., separated (root קד, Arab. qd, to cut, part, just as ṭahur, the synonym of ḳadusa, as the intransitive of ṭahara equals ab‛ada, to remove to a distance, and בּר pure, clean, radically distinct from p-rus, goes back to בּרר to sever), viz., from that which is worldly and common, in one word: holy. Jahve is holy, and has shown Himself such as the תּהלּות of Israel solemnly affirm, upon which or among which He sits enthroned. תהלות are the songs of praise offered to God on account of His attributes and deeds, which are worthy of praise (these are even called תהלות in Psalm 78:4; Exodus 15:11; Isaiah 63:7), and in fact presented in His sanctuary (Isaiah 64:10). The combination יושׁב תּהלּות (with the accusative of the verbs of dwelling and tarrying) is like יושׁב כּרבים, Psalm 99:1; Psalm 80:2. The songs of praise, which resounded in Israel as the memorials of His deeds of deliverance, are like the wings of the cherubim, upon which His presence hovered in Israel. In Psalm 22:5, the praying one brings to remembrance this graciously glorious self-attestation of God, who as the Holy One always, from the earliest times, acknowledged those who fear Him in opposition to their persecutors and justified their confidence in Himself. In Psalm 22:5 trust and rescue are put in the connection of cause and effect; in Psalm 22:6 in reciprocal relation. פּלּט and מלּט are only distinguished by the harder and softer sibilants, cf. Psalm 17:13 with Psalm 116:4. It need not seem strange that such thoughts were at work in the soul of the Crucified One, since His divine-human consciousness was, on its human side, thoroughly Israelitish; and the God of Israel is also the God of salvation; redemption is that which He himself determined, why, then, should He not speedily deliver the Redeemer?
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