
Text -- Psalms 22:29 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
Kings and princes, and the great men of the world.

Shall feed upon the bread of life, Christ and all his benefits.

This is added to shew what kind of eating he spoke of.

That is, all mankind, for none can escape death.
JFB -> Psa 22:27-31
JFB: Psa 22:27-31 - -- His case illustrates God's righteous government. Beyond the existing time and people, others shall be brought to acknowledge and worship God; the fat ...
His case illustrates God's righteous government. Beyond the existing time and people, others shall be brought to acknowledge and worship God; the fat ones, or the rich as well as the poor, the helpless who cannot keep themselves alive, shall together unite in celebrating God's delivering power, and transmit to unborn people the records of His grace.
Clarke: Psa 22:29 - -- All they that be fat upon earth - The rich, the great, the mighty, even princes, governors, and kings, shall embrace the Gospel. They shall count it...
All they that be fat upon earth - The rich, the great, the mighty, even princes, governors, and kings, shall embrace the Gospel. They shall count it their greatest honor to be called Christian; to join in the assemblies of his people, to commemorate his sacrificial death, to dispense the word of life, to discourage vice, and to encourage the profession and practice of pure and undefiled religion

Clarke: Psa 22:29 - -- That go down to the dust - Every dying man shall put his trust in Christ, and shall expect glory only through the great Savior of mankind
None can k...
That go down to the dust - Every dying man shall put his trust in Christ, and shall expect glory only through the great Savior of mankind
None can keep alive his own soul. The Vulgate has: Et anima mea illi vivet, et semen meum serviet ipsi ; "and my soul shall live to him, and my seed shall serve him."And with this agree the Syriac, Septuagint, Ethiopic, Arabic, and Anglo-Saxon. The old Psalter follows them closely: And my saule sal lyf til him; and my sede hym sal serve. I believe this to be the true reading. Instead of
Calvin -> Psa 22:29
Calvin: Psa 22:29 - -- 29.All the fat ones of the earth shall eat and worship Lest it should be thought inconsistent that now the fat ones of the earth are admitted as gues...
29.All the fat ones of the earth shall eat and worship Lest it should be thought inconsistent that now the fat ones of the earth are admitted as guests to this banquet, which David seemed immediately before to have appointed only for the poor, let us remember that the first place was given to the poor, because to them principally comfort was set forth in the example of David. Yet it was necessary, in the second place, that the rich and the prosperous should be called to the feast, that they might not think themselves excluded from the participation of the same grace. They are not, it is true, urged, by the pressure of present calamities, to seek comfort for grief, but they have need of a remedy to prevent them from intoxicating themselves with their delights, and to excite them rather to lay up their joy in heaven. Again, since they also are subject to a variety of troubles, their abundance will be a curse to them, provided it keep their minds down to the earth. The amount of the Psalmist’s statement is, that this sacrifice will be common as well to those who are sound, lusty, and in opulent circumstances, as to those who are lean, poor, and half dead from the want of food; that the former, laying aside their pride, may humble themselves before God, and that the latter, though they may be brought low, may lift up their minds by spiritual joy to God, the author of all good things, as James (Jas 1:9) admonishes both classes, in these words, “Let the brother of low degree rejoice in that he is exalted; but the rich in that he is made low.” Now, if God, under the law, joined the full with the hungry, the noble with the mean, the happy with the wretched, much more ought this to take place at the present day under the gospel. When, therefore, the rich hear that food is offered to them elsewhere than in earthly abundance, let them learn to use the outward good things which God has bestowed upon them for the purposes of the present life, with such sobriety as that they may not be disgusted with spiritual food, or turn away from it, through loathing. So long as they wallow in their own filth, they will never long for this food with a holy desire; and although they may have it at hand, they will never take pleasure in tasting it. 525 Farther, as those who are fat must become lean, in order that they may present themselves to God to be fed and nourished, so David endeavors to inspire the famished with assured and undaunted confidence, lest their poverty should hinder them from coming to the banquet. Yea, he invites even the dead to come to the feast, in order that the most despised, and those who, in the estimation of the world, are almost like putrefying carcases, may be encouraged and emboldened to present themselves at the holy table of the Lord. The change which the Psalmist makes in the number, from the plural to the singular, in the end of the verse, somewhat obscures the sense; but the meaning undoubtedly is, that those who seem already to be reduced to dust, and whose restoration from death to life is, as it were, despaired of, shall be partakers of the same grace with him.
TSK -> Psa 22:29
TSK: Psa 22:29 - -- that be : Psa 73:7, Psa 78:31; Isa 10:16
shall : Psa 45:12, Psa 72:10, Psa 72:11; Isa 60:3-5, Isa 60:16; Rev 21:24
all they that : Psa 113:7; Isa 26:1...

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes -> Psa 22:29
Barnes: Psa 22:29 - -- All they that be fat upon the earth - The general meaning of this verse is, that "all classes of persons"will come and worship the true God; no...
All they that be fat upon the earth - The general meaning of this verse is, that "all classes of persons"will come and worship the true God; not the poor and needy only, the afflicted, and the oppressed, but the rich and the prosperous. There are three classes mentioned as representing all:
(1) the rich and prosperous;
(2) they who bow down to the dust, or the crushed and the oppressed;
(3) those who are approaching the grave, and have no power to keep themselves alive.
The first class comprises those who are mentioned here as being fat. This image is often used to denote prosperity: Jdg 3:29; Job 15:27; Psa 17:10; Psa 73:4 (Hebrew); Deu 31:20; Deu 32:15. The meaning is, that the rich, the great, the prosperous would be among the multitudes who would be converted to the living God.
Shall eat and worship - This expression is derived from the custom of offering sacrifices, and of feasting upon portions of the animal that was slain. In accordance with this, the blessings of salvation are often represented as a "feast"to which all are invited. See the notes at Isa 25:6. Compare Luk 14:16.
All they that go down to the dust - All those descending to the dust. Those who are bowed down to the dust; who are crushed, broken, and oppressed; the poor, the sad, the sorrowful. Salvation is for them, as well as for the rich and the great.
Shall bow before him - Shall worship before the true God.
And none can keep alive his own soul - Or rather, and he who cannot keep his soul (that is, himself) alive. So the Hebrew properly means, and this accords better with the connection. The class here represented is composed of those who are ready to perish, who are about to die - the aged - the infirm - the sick - the dying. These, thus helpless, feeble, and sad, shall also become interested in the great plan of salvation, and shall turn unto the Lord. These classes would represent all the dwellers on the earth; and the affirmation is equivalent to a statement that men of all classes would be converted, and would partake of the blessings of salvation.
Poole -> Psa 22:29
Poole: Psa 22:29 - -- All i.e. many of them, as the word all is oft used, as Psa 72:11 Mat 3:5 17:11 Luk 6:26 Joh 3:26 2Ti 3:9 .
They that be fat upon earth i.e. kings a...
All i.e. many of them, as the word all is oft used, as Psa 72:11 Mat 3:5 17:11 Luk 6:26 Joh 3:26 2Ti 3:9 .
They that be fat upon earth i.e. kings and princes, and the great men of the world, who are oft described by this metaphor, as Psa 78:31 Isa 10:16 ; compare Job 15:27 Psa 17:10 73:7 ; whose conversion to Christ is also foretold in other places, as Psa 45:12 72:10,11 Isa 60:3,5,10 1Ti 2:1,2 Re 21:24 . These are opposed to the poor and miserable part of the world, of whom he speaks in the next words, as also Psa 22:26 , where see the first note. So the sense of the place is, that both poor and rich should embrace the gospel. But the Syriac interpreter renders these words otherwise, the hungry of the earth . And another, to the same purpose, those that are turned to ashes (for which I should rather say, they that lie down in ashes , which is a usual description of poor, afflicted, and humbled persons) on the ground ; for the first Hebrew word, rendered fat , with the change but of one point, signifies ashes .
Shall eat and be satisfied, as it was more fully expressed, Psa 22:26 ; shall feed upon the Bread of life, Christ and all his benefits.
And worship: this is added to explain the word, and to show what kind of eating he spoke of not of a carnal, but of a spiritual feast.
They that go down to the dust they that languish and draw nigh to death, through poverty, or misery, or anguish of mind and conscience; for such are oft said to go down into or to sit in the dust , as Job 30:19 Psa 44:25 113:7 Isa 29:4 47:1 . These may be opposed to the fat ones mentioned in the first clause of the verse. None can keep alive his own soul : this may seem to be a further description of the same persons, and an aggravation of their miserable condition, from this circumstance, that it was not in their power to help themselves; their soul was going down to the dust, as he said in the last foregoing clause, and now he adds that none of them could stop it, or keep himself alive; so that their case was wholly desperate as to themselves; and this drove them out of themselves to seek relief from God, and to receive Jesus Christ and the gospel of salvation gladly. Heb. and he who (the pronoun relative being here understood, as it is in very many places) doth not or cannot quicken or enliven his own soul , i.e. himself, as the soul is oft taken; and quickening may be put either for nourishing, as Isa 7:21 , or for comforting , as here, Psa 22:26 , or preserving life , whether temporal or spiritual and eternal, as Gen 19:19 Eze 13:19 18:27 . But these words are and may be rendered otherwise, and that very agreeably to the Hebrew text, and the scope of the place. Having said that all nations should
bow before him i.e. before Christ and unto Christ, whom they should own as their Lord and Saviour, he now adds these words, either,
1. As a reason why they did receive him, or believe in him, because (for so the particle vau is frequently rendered, as 1Ki 1:21 18:3,4 Ps 60:12 Isa 16:2 64:5 , and oft elsewhere) he did not keep alive his own soul , as he could easily have done, by his Divine power, in spite of all that his enemies could do, but freely gave himself to death for them. Because he laid down his life for sinners, which the Father had commanded him, and he had promised to do, therefore God loved him, Joh 10:17,18 , and glorified him, and performed his promise made to him upon that condition, that if he did make his soul an offering for sin , he should see his seed, &c., Isa 53:10 . Or,
2. As an amplification or commendation of the faith of the Gentiles in coming and bowing to Christ, although (for so also the Hebrew vau is often used, as Psa 99:8 Pro 26:24 Ecc 9:16 ) he did not keep alive his own soul , but laid down his own life, and suffered himself to be killed by wicked men; which was one principal reason why the Jews would not believe on him, as is noted, Mat 27:40,42,43 , and therefore was a just commendation to the Gentiles, that, notwithstanding this great stumbling-block, believed on him. But this I propose with submission. Only it may be observed that this last clause of the verse in the Hebrew is in the singular number, and therefore more likely to belong to him , immediately going before it, which is of the same number, than to the other preceding clauses, which are all expressed in the plural number. And though I know enallage of numbers be very usual, yet they are not to be supposed without necessity.
Gill -> Psa 22:29
Gill: Psa 22:29 - -- All they that be fat upon earth,.... Rich men, who abound in worldly substance, are in very flourishing and prosperous circumstances, of whom for the...
All they that be fat upon earth,.... Rich men, who abound in worldly substance, are in very flourishing and prosperous circumstances, of whom for the most part this is literally true; yea, by these sometimes are meant princes, rulers, the chief among the people in power and authority, as well as in riches; see Psa 78:31; the phrase may design such who are in prosperous circumstances in their souls, in spiritual things, in faith, comfort, and spiritual joy, Psa 92:14; but the former sense is best: Jarchi inverts the words, "they shall eat", that is, the meek shall eat, "all the fat of the earth, and worship"; which may be understood of the spiritual blessings of grace, which converted persons shall feed and live upon, Psa 63:5; the allusion may be to the fat parts of the earth, and what grows thereon, made so by ashes, which the word used has the signification of; for some lands are fattened by ashes being strewed upon them p; but rather the rich and great men of the earth are intended, who yet are but dust and ashes. They
shall eat, and worship; for as, in the first times of the Gospel, not many mighty and noble were called, yet some were; so more especially, in the latter day, many of this sort will be called, even kings and queens; who will not live upon their titles of honour, their grandeur and glory, but upon Christ and his Gospel, and will fall down before him, and serve and worship him; see Psa 72:10;
all they that go down to the dust shall bow before him; such as are in mean circumstances of life; so that both rich and poor shall serve him; or who are mean in their own eyes, sit in the dust of self-abhorrence, and put their mouths in the dust, are in a low condition, out of which the Lord raises them, Psa 113:7. The Targum paraphrases it, "who go down to the house of the grave"; that is, the dead; and then the sense is, that Christ is the Lord, both of the dead and living, and that those that are under the earth, and are reduced to dust, as well as they that live and are fat upon it, shall bow the knee to Christ, when raised again, who is the Judge of quick and dead; see Rom 14:9, Phi 2:10;
and none can keep alive his own soul; as no man can quicken himself when dead in trespasses and sins; so when he is made alive, he cannot preserve his life, nor nourish himself, nor make himself lively and comfortable, nor cause his heart to live, as in Psa 22:26; but by eating the flesh, and drinking the blood of Christ, feeding and living upon him by faith: though some take the sense to be, that such as are before described as converted persons, will not seek to save their lives, but will freely lay them down and part with them for Christ's sake; but rather the meaning is, that so universal will the kingdom of Christ be, as that high and low, rich and poor, will be bowing to him; whoever are his enemies, and will not have him to rule over them, will be brought before him and slain, and none of them will be able to save themselves; so the Targum, "he will not quicken", or "keep alive, the soul of the wicked"; or as Jarchi interprets it,
"he will have no mercy on them, to keep their souls alive from hell.''

expand allCommentary -- Verse Notes / Footnotes

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Psa 22:1-31
TSK Synopsis: Psa 22:1-31 - --1 David complains in great discouragement.9 He prays in great distress.23 He praises God.
MHCC -> Psa 22:22-31
MHCC: Psa 22:22-31 - --The Saviour now speaks as risen from the dead. The first words of the complaint were used by Christ himself upon the cross; the first words of the tri...
Matthew Henry -> Psa 22:22-31
Matthew Henry: Psa 22:22-31 - -- The same that began the psalm complaining, who was no other than Christ in his humiliation, ends it here triumphing, and it can be no other than Chr...
Keil-Delitzsch -> Psa 22:27-31
Keil-Delitzsch: Psa 22:27-31 - --
(Heb.: 22:28-32) The long line closing strophe, which forms as it were the pedestal to the whole, shows how far not only the description of the aff...
Constable -> Psa 22:1-31; Psa 22:21-30
Constable: Psa 22:1-31 - --Psalm 22
The mood of this psalm contrasts dramatically with that of Psalm 21. In this one David felt for...
