Psalm 22:9
Parallel Verses
New American Standard Bible
Yet You are He who brought me forth from the womb; You made me trust when upon my mother's breasts.

King James Bible
But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts.

Darby Bible Translation
But thou art he that took me out of the womb; thou didst make me trust, upon my mother's breasts.

World English Bible
But you brought me out of the womb. You made me trust at my mother's breasts.

Young's Literal Translation
For thou art He bringing me forth from the womb, Causing me to trust, On the breasts of my mother.

Psalm 22:9 Parallel
Commentary
Barnes' Notes on the Bible

But thou art he that took me out of the womb - I owe my life to thee. This is urged by the sufferer as a reason why God should now interpose and protect him. God had brought him into the world, guarding him in the perils of the earliest moments of his being, and he now pleads that in the day of trouble God will interpose and save him. There is nothing improper in applying this to the Messiah. He was a man, with all the innocent propensities and feelings of a man; and no one can say but that when on the cross - and perhaps with special fitness we may say when he saw his mother standing near him John 19:25 - these thoughts may have passed through his mind. In the remembrance of the care bestowed on his early years, he may now have looked with an eye of earnest pleading to God, that, if it were possible, he might deliver him.

Thou didst make me hope - Margin, "Keptest me in safety." The phrase in the Hebrew means, Thou didst cause me to trust or to hope. It may mean here either that he was made to cherish a hope of the divine favor "in very early life," as it were when an infant at the breast; or it may mean that he had cause then to hope, or to trust in God. The former, it seems to me, is probably the meaning; and the idea is, that frown his earliest years he had been lea to trust in God; and he now pleads this fact as a reason why he should interpose to save him. Applied to the Redeemer as a man, it means that in his earliest childhood he had trusted in God. His first breathings were those of piety. His first aspirations were for the divine favor. His first love was the love of God. This he now calls to remembrance; this he now urges as a reason why God should not with. draw the light of his countenance, and leave him to suffer alone. No one can prove that these thoughts did not pass through the mind of the Redeemer when he was enduring the agonies of desertion on the cross; no one can show that they would have been improper.

Upon my mother's breast - In my earliest infancy. This does not mean that he literally cherished hope then, but that he had done it in the earliest period of his life, as the first act of his conscious being.

Psalm 22:9 Parallel Commentaries

Library
Messiah Derided Upon the Cross
All they that see me laugh me to scorn: they shoot out the lip, they shake the head saying, He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him. F allen man, though alienated from the life of God, and degraded with respect to many of his propensities and pursuits, to a level with the beasts that perish, is not wholly destitute of kind and compassionate feelings towards his fellow-creatures. While self-interest does not interfere, and the bitter passions
John Newton—Messiah Vol. 1

His Head is as the Most Fine Gold, his Locks as the Clusters of the Palm, Black as a Raven.
By the locks covering his head are to be understood the holy humanity which covers and conceals the Divinity. These same locks, or this humanity extended upon the cross, are like the clusters of the palm; for there, dying for men, He achieved His victory over the enemies and obtained for them the fruits of His redemption, which had been promised us through His death. Then the bud of the palm-tree opened and the church emerged from the heart of her Bridegroom. There the adorable humanity appeared
Madame Guyon—Song of Songs of Solomon

The Johannine Writings
BY the Johannine writings are meant the Apocalypse and the fourth gospel, as well as the three catholic epistles to which the name of John is traditionally attached. It is not possible to enter here into a review of the critical questions connected with them, and especially into the question of their authorship. The most recent criticism, while it seems to bring the traditional authorship into greater uncertainty, approaches more nearly than was once common to the position of tradition in another
James Denney—The Death of Christ

The Necessity of Actual Grace
In treating of the necessity of actual grace we must avoid two extremes. The first is that mere nature is absolutely incapable of doing any thing good. This error was held by the early Protestants and the followers of Baius and Jansenius. The second is that nature is able to perform supernatural acts by its own power. This was taught by the Pelagians and Semipelagians. Between these two extremes Catholic theology keeps the golden mean. It defends the capacity of human nature against Protestants and
Joseph Pohle—Grace, Actual and Habitual

Cross References
Psalm 71:5
For You are my hope; O Lord GOD, You are my confidence from my youth.

Psalm 71:6
By You I have been sustained from my birth; You are He who took me from my mother's womb; My praise is continually of You.

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