
Text -- Psalms 22:28-31 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
Wesley: Psa 22:28 - -- This is added as a reason, why the Gentiles should be converted, because God is not only God and the Lord of the Jews, but also of the Gentiles, and o...
This is added as a reason, why the Gentiles should be converted, because God is not only God and the Lord of the Jews, but also of the Gentiles, and of all nations.

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.

Wesley: Psa 22:30 - -- Christ shall not want a seed or posterity, for though the Jewish nation will generally reject him, the Gentiles shall come in their stead.
Christ shall not want a seed or posterity, for though the Jewish nation will generally reject him, the Gentiles shall come in their stead.

Wesley: Psa 22:30 - -- That believing seed shall be reputed both by God and men, The generation, or people of the Lord, as the Jews formerly were.
That believing seed shall be reputed both by God and men, The generation, or people of the Lord, as the Jews formerly were.

Wesley: Psa 22:31 - -- From Judea and Jerusalem (from whence the gospel was first to go forth) to the Gentile world, to the several parts whereof the apostles went upon this...
From Judea and Jerusalem (from whence the gospel was first to go forth) to the Gentile world, to the several parts whereof the apostles went upon this errand.

Wesley: Psa 22:31 - -- God's righteousness: his wonderful grace and mercy unto mankind, in giving them Christ and the gospel; for righteousness is often put for mercy or kin...
God's righteousness: his wonderful grace and mercy unto mankind, in giving them Christ and the gospel; for righteousness is often put for mercy or kindness.

Wesley: Psa 22:31 - -- Unto succeeding generations. Whereby David gives us a key to understand this psalm, and teaches us that he speaks not here of himself, but of things w...
Unto succeeding generations. Whereby David gives us a key to understand this psalm, and teaches us that he speaks not here of himself, but of things which were to be done in after - ages, even of the spreading of the gospel among the Gentiles, in the time of the New Testament.

They shall declare that this is the work of God, and not of man.
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.

JFB: Psa 22:30 - -- Or, "it shall be told of the Lord to a generation." God's wonderful works shall be told from generation to generation.
Or, "it shall be told of the Lord to a generation." God's wonderful works shall be told from generation to generation.

Supply "it," or "this"--that is, what the Psalm has unfolded.
Clarke: Psa 22:28 - -- The kingdom is the Lord’ s - That universal sway of the Gospel which in the New Testament is called the kingdom of God; in which all men shall ...
The kingdom is the Lord’ s - That universal sway of the Gospel which in the New Testament is called the kingdom of God; in which all men shall be God’ s subjects; and righteousness, peace, and joy in the Holy Ghost, be universally diffused.

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

Clarke: Psa 22:30 - -- Shall be accounted to the Lord for a generation - They shall be called Christians after the name of Christ.
Shall be accounted to the Lord for a generation - They shall be called Christians after the name of Christ.

Clarke: Psa 22:31 - -- Unto a people that shall be born - That is, one generation shall continue to announce unto another the true religion of the Lord Jesus; so that it s...
Unto a people that shall be born - That is, one generation shall continue to announce unto another the true religion of the Lord Jesus; so that it shall be for ever propagated in the earth. Of his kingdom there shall be no end
Calvin: Psa 22:28 - -- This sense is more fully confirmed by the reason 524 which is added in the following verse, (28) The kingdom is Jehovah’s, that he may rule over t...
This sense is more fully confirmed by the reason 524 which is added in the following verse, (28) The kingdom is Jehovah’s, that he may rule over the nations Some explain these words thus:- It is not to be wondered at if the Gentiles should be constrained to yield honor to God, by whom they were created, and by whose hand they are governed, although he has not entered into a covenant of life with them. But I reject this as a meagre and unsatisfactory interpretation. This passage, I have no doubt, agrees with many other prophecies which represent the throne of God as erected, on which Christ may sit to superintend and govern the world. Although, therefore, the providence of God is extended to the whole world, without any part of it being excepted; yet let us remember that he then, in very deed, exercises his authority, when having dispelled the darkness of ignorance, and diffused the light of his word, he appears conspicuous on his throne. We have such a description of his kingdom by the prophet Isaiah,
“He shall judge among the nations, and shall rebuke many people.” (Isa 2:4)
Moreover, as God had not subdued the world to himself, prior to the time when those who before were unconquerable were subdued to a willing obedience by the preaching of the gospel, we may conclude that this conversion was effected only under the management and government of Christ. If it is objected, that the whole world has never yet been converted, the solution is easy. A comparison is here made between that remarkable period in which God suddenly became known every where, by the preaching of the gospel, and the ancient dispensation, when he kept the knowledge of himself shut up within the limits of Judea. Christ, we know, penetrated with amazing speed, from the east to the west, like the lightning’s flash, in order to bring into the Church the Gentiles from all parts of the world.

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.

Calvin: Psa 22:30 - -- 30.Their seed shall serve him The more to exalt the greatness of the benefit, he declares that it will be of such a character that posterity will nev...
30.Their seed shall serve him The more to exalt the greatness of the benefit, he declares that it will be of such a character that posterity will never forget it. And he shows how it will come to be perpetuated, namely, because the conversion of the world, of which he has spoken, will not be for a short time only but will continue from age to age. Whence we again conclude, that what is here celebrated is not such a manifestation of the glory of God to the Gentile nations as proceeds from a transitory and fading rumor, but such as will enlighten the world with its beams, even to the end of time. Accordingly, the perpetuity of the Church is here abundantly proved, and in very clear terms: not that it always flourishes or continues in the same uniform course through successive ages, but because God, unwilling that his name should be extinguished in the world, will always raise up some sincerely to devote themselves to his service. We ought to remember that this seed, in which the service of God was to be preserved, is the fruit of the incorruptible seed; for God begets and multiplies his Church only by means of his word.
The expression, To be registered to the Lord for a generation, is explained in two ways. Some take the Hebrew word

Calvin: Psa 22:31 - -- 31.They shall come, and shall declare The Psalmist here confirms what I have previously stated, that since the fathers will transmit the knowledge of...
31.They shall come, and shall declare The Psalmist here confirms what I have previously stated, that since the fathers will transmit the knowledge of this benefit to their children, as it were from hand to hand, the name of God will be always renowned. From this we may also deduce the additional truth, that it is by the preaching of the grace of God alone that the Church is kept from perishing. At the same time, let it be observed, that care and diligence in propagating divine truth are here enjoined upon us, that it may continue after we are removed from this world. As the Holy Spirit prescribes it as a duty incumbent on all the faithful to be diligent in instructing their children, that there may be always one generation after another to serve God, the sluggishness of those who have no scruple of conscience in burying the remembrance of God in eternal silence, a sin with which those are virtually chargeable who neglect to speak of him to their children, and who thus do nothing to prevent his name from utterly perishing, is condemned as involving the greatest turpitude. The term righteousness, in this place, refers to the faithfulness which God observes in preserving his people, of which we have a memorable example in the deliverance of David. In defending his servant from the violence and outrage of the wicked, he proved himself to be righteous. Hence we may learn how dear our welfare is to God, seeing he combines it with the celebration of the praise of his own righteousness. If then the righteousness of God is illustriously manifested in this, that he does not disappoint us of our hope, nor abandon us in dangers, but defends and keeps us in perfect safety, there is no more reason to fear that he will forsake us in the time of our need, than there is reason to fear that he can forget himself. We must, however, remember that it is not for any particular succor afforded to one individual, but it is for the redemption of the human race, that the celebration of the praise of God is required from us in this passage. In short, the Holy Spirit, by the mouth of David, recommends to us the publication of Christ’s resurrection. In the end of this psalm some commentators resolve the particle
Defender -> Psa 22:31
Defender: Psa 22:31 - -- As the great message is carried to "all the ends of the world" (Psa 22:27), the spiritual "seed" (Psa 22:23, Psa 22:30) that "shall be born" because o...

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...

TSK: Psa 22:30 - -- A seed : Isa 53:10; Heb 2:13
it shall : Psa 14:5, Psa 24:6, Psa 73:15, Psa 87:6; Mat 3:9; Gal 3:26-29; 1Pe 2:9

TSK: Psa 22:31 - -- They : Psa 78:6, Psa 86:9, Psa 102:18, Psa 145:4-7; Isa 44:3-5, Isa 49:21-23, Isa 54:1, Isa 60:4, Isa 66:7-9
his righteousness : Rom 1:17, Rom 3:21-25...
They : Psa 78:6, Psa 86:9, Psa 102:18, Psa 145:4-7; Isa 44:3-5, Isa 49:21-23, Isa 54:1, Isa 60:4, Isa 66:7-9
his righteousness : Rom 1:17, Rom 3:21-25, Rom 5:19-21; 2Co 5:21

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Psa 22:28 - -- For the kingdom is the Lord’ s - The dominion belongs of right to Yahweh, the true God. See Mat 6:13; Psa 47:7-8. And he is the gover...
For the kingdom is the Lord’ s - The dominion belongs of right to Yahweh, the true God. See Mat 6:13; Psa 47:7-8.
And he is the governor among the nations - He is the rightful governor or ruler among the nations. This is an assertion of the absolute right of Yahweh to reign over the nations of the earth, and the expression of an assurance on the part of the Messiah that, as the consequence of his work, this empire of Yahweh over the nations would be actually established. Compare Dan 7:13-14, note; Dan 7:27, note; and 1Co 15:24-28, notes.

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.

Barnes: Psa 22:30 - -- A seed shall serve him - A people; a race. The word used here, and rendered "seed"- זרע zera‛ - means properly "a sowing;"then, a p...
A seed shall serve him - A people; a race. The word used here, and rendered "seed"-
It - To wit, the seed mentioned; the people referred to.
Shall be accounted to the Lord for a generation - The word here rendered "Lord"is not

Barnes: Psa 22:31 - -- They shall come - That is, there were those who would thus come. Who these would be is not specified. The obvious sense is, that some would ris...
They shall come - That is, there were those who would thus come. Who these would be is not specified. The obvious sense is, that some would rise up to do this; that the succession of such men would be kept up from age to age, making known these great facts and truths to succeeding generations. The language would be applicable to a class of men called, from age to age, to proclaim these truths, and set apart to this work. It is a fair application of the verse to refer it to those who have been actually designated for such an office - the ministers of religion appointed to keep up the memory of the great work of redemption in the world. Thus understood, the passage is a proper carrying out of the great truths stated in the psalm - that, in virtue of the sufferings of the Redeemer, God would be made known to men; that his worship would be kept up in the earth; that distant generations would serve him.
And shall declare his righteousness - No language could better describe the actual office of the ministers of the Gospel as appointed to set forth the "righteousness"of God, to vindicate his government and laws, and to state the way in which men may be made righteous, or may be justified. Compare Rom 1:17; Rom 3:26.
Unto a people that shall be born - To future generations.
That he hath done this - That God has done or accomplished what is stated in this psalm; that is, on the supposition that it refers to the Messiah, that he has caused an atonement to be made for mankind, or that redemption has been provided through the sufferings of the Messiah.
I have given what seems to me to be a fair exposition of this psalm, referring it wholly to the Messiah. No part of the interpretation, on this view of the psalm, seems to me to be forced or unnatural, and as thus interpreted it seems to me to have as fair and obvious an applicability to him as even Isa 53:1-12, or any other portion of the prophecies. The scene in the psalm is the cross, the Redeemer suffering for the sins of man. The main features of the psalm relate to the course of thoughts which then passed through the mind of the Redeemer; his sorrow at the idea of being abandoned by God; his confidence in God; the remembrance of his early hopes; his emotions at the taunts and revilings of his enemies; his consciousness of prostrated strength; his feelings as the soldiers pierced his hands and his feet, and as they proceeded to divide his raiment; his prayer that his enemies might not be suffered to accomplish their design, or to defeat the work of redemption; his purpose to make God known to men; his assurance that the effect of his sufferings would be to bring the dwellers on the earth to serve God, and to make his name and his righteousness known to far distant times. I regard the whole psalm, therefore, as applicable to the Messiah alone; and believing it to be inspired, I cannot but feel that we have here a most interesting and affecting account, given long before it occurred, of what actually passed through the mind of the Redeemer when on the cross - an account more full than we have anywhere else in the Bible. Other statements pertain more particularly to the external events of the crucifixion; here we have a record in anticipation of what actually passed through his own mind in those hours of unspeakable anguish when he made an atonement for the sins of the world.
Poole: Psa 22:28 - -- This is added as a reason why the Gentiles should be converted, because God is not only the God and Lord of the Jews, but also of the Gentiles, and ...
This is added as a reason why the Gentiles should be converted, because God is not only the God and Lord of the Jews, but also of the Gentiles, and of all nations, Rom 3:29,30 . And therefore though for a time he thought fit to confine his kingdom to Israel, yet he had resolved in due time to enlarge his kingdom, and to set up his throne and government in the Gentile world, which were no less created and redeemed by him than the Jews. Compare Zec 13:2 14:9 .

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.

Poole: Psa 22:30 - -- Christ shall not want a seed or posterity, Heb 2:13 ; for though the Jewish nation should generally reject and forsake him, which may seem to be her...
Christ shall not want a seed or posterity, Heb 2:13 ; for though the Jewish nation should generally reject and forsake him, which may seem to be here implied, Christ shall have many disciples or followers, and the Gentiles shall come in their stead. Compare this promise with that, he shall see his seed, Isa 53:10 . Or, their
seed i.e. the seed of the Gentile worshippers last mentioned. Christian religion shall not be the business of one age, but, as the Gentiles shall believe in Christ, so shall their posterity in succeeding generations; this being God’ s usual method, to take children into covenant with their parents, of which see Deu 10:15 30:19 Psa 69:36 Isa 43:5 44:3 . And as when the Jews refused Christ, their children were cast out of the covenant with them; so when the Gentiles embraced the gospel covenant, their children were admitted with them.
It shall be accounted to the Lord for a generation that believing seed shall be reputed, both by God and men, the generation , or children , or people of the Lord, as the Jews formerly were. But upon the Jews’ contempt of Christ and the gospel, the Gentiles shall come in their stead, and enjoy their titles and privileges. Compare this place with Psa 87:5 .

Poole: Psa 22:31 - -- They either the converts and worshippers, ver. Psa 22:27,29 ; or their seed last mentioned, Psa 22:30 . Or this may be indefinitely spoken, as such v...
They either the converts and worshippers, ver. Psa 22:27,29 ; or their seed last mentioned, Psa 22:30 . Or this may be indefinitely spoken, as such verbs are oft used,
they shall come i.e. some or other shall come, and do the work here mentioned, to wit, the apostles and ministers of the gospel. Shall come , to wit, from Judea and Jerusalem (from whence the gospel was first to go forth) to the Gentile world, to the several parts whereof the apostles went upon this errand.
His righteousness God’ s righteousness; either,
1. His wonderful grace and mercy to mankind, in giving them Christ and the gospel; for righteousness is oft put for mercy or kindness, as hath been noted again and again. Or,
2. That righteousness which God hath appointed for the justification of sinners, called the righteousness of faith , Rom 3:21,22 Php 3:9 , which the Jews were ignorant of, and would not submit to, Rom 10:3 , but the Gentiles joyfully embraced. Or,
3. His truth or faithfulness, (which is very frequently and fitly called righteousness,) in the performance of those exceeding great and precious promises made and recorded in the Old Testament, and especially those two concerning the sending of the Messias, and concerning the calling of the Gentiles.
That shall be born either,
1. Spiritually, i.e. born again; for regeneration is oft called a birth; as Psa 87:4,5 Joh 1:13 1Pe 1:23 , and a creation, Psa 102:18 . Or rather,
2. Naturally, i.e. unto succeeding generations; whereby David gives us a key to understand this Psalm, and teacheth us that he speaks not here of himself, or of the occurrences of his times, but of things which were to be done in after-ages, even of the spreading of the gospel among the Gentiles, in the time of the New Testament.
That he hath done this i.e. they shall declare that this is the work of God, and not of man, and carried on by his only power in the world, against all the wit and force of men. Or rather, because (this being added as a proof or demonstration of that righteousness of God now mentioned) he (i.e. the Lord, plainly understood here, and expressed in the foregoing verse) hath done or wrought it , to wit, his righteousness; i.e. he hath executed with his hand what he spake with his mouth; he hath demonstrated the truth of his promises by his actions, and by the accomplishment of them.
Gill: Psa 22:28 - -- For the kingdom is the Lord's,.... Not the kingdom of nature and providence, though that is the Lord Christ's; but the kingdom of grace, the mediator...
For the kingdom is the Lord's,.... Not the kingdom of nature and providence, though that is the Lord Christ's; but the kingdom of grace, the mediatorial kingdom: this was Christ's by the designation and constitution of his Father from eternity; the government of the church was always upon his shoulders during the Old Testament dispensation; when he came into this world, he came as a King; though his kingdom being not of this world, it came not with observation; but upon his ascension to heaven, whither he went to receive a kingdom and return, he was made or declared Lord and Christ, and was exalted as a Prince, as well as a Saviour; and in consequence of his being set down at the right hand of God, he sent forth the rod of his strength, his Gospel, into the Gentile world, which was succeeded to the conversion of multitudes of them, among whom he has had a visible kingdom and interest ever since; and which will more abundantly appear in the latter day, when he shall be King over all the earth; and now this is a reason why so many, in the distant parts of the world, and among all the kindreds of the nations, shall remember, turn to him, and worship him;
and he is the Governor among the nations; he rules in the hearts of some by his Spirit and grace, and over others with a rod of iron.

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.''

Gill: Psa 22:30 - -- A seed shall serve him,.... That is, Christ shall always have a seed to serve him in every age; a remnant according to the election of grace; see Rom ...
A seed shall serve him,.... That is, Christ shall always have a seed to serve him in every age; a remnant according to the election of grace; see Rom 9:29; so that as the former verses speak of the amplitude of Christ's kingdom, through the calling of the Gentiles, these words and the following express the duration of it: and this "seed" either means Christ's seed; so the Septuagint version, and others that follow it, render it, "my seed"; the spiritual seed and offspring of Christ, which the Father has given him, and which shall endure for ever, Isa 53:10; or else the church's seed, which comes to the same thing; not the natural seed of believers, but a succession of godly men in the church, who are born in her, and nursed up at her side; see Isa 59:21; such shall, and do, in every age serve Christ, willingly and cheerfully, in righteousness and true holiness, without slavish fear, and yet with reverence and godly fear. The Chaldee paraphrase is, "the seed of Abraham shall serve before him"; but this seed designs not the Jews only, but the Gentiles also, and chiefly;
it shall be accounted to the Lord for a generation; of his people, his children whom he accounts of, reckons, and esteems as such; or the seed shall be reckoned to the Lord, as belonging to him, "unto generation"; that is, in every generation q, throughout all ages, to the end of time; so the Targum, "to an after generation"; or "a generation to come".

Gill: Psa 22:31 - -- They shall come,.... One generation after another; there shall always be a succession of regenerate persons, who shall come to Christ, and to his chur...
They shall come,.... One generation after another; there shall always be a succession of regenerate persons, who shall come to Christ, and to his churches; and a succession of Gospel ministers among them, who shall come forth, being sent and qualified by Christ;
and shall declare his righteousness, either the faithfulness of God, in fulfilling his promises; especially those which respect the mission of Christ, and salvation by him, as Zacharias did, Luk 1:68; or rather the righteousness of Christ, which is revealed in the Gospel, and makes a most considerable part of the declaration of it, and is published by Gospel ministers in all ages, as the only justifying righteousness before God: and that
unto a people that shall be born; in successive generations; that shall be brought upon the stage of time and life; or that shall be born again; for to such only, in a spiritual and saving way, is the righteousness of Christ declared, revealed, and applied, by the blessed Spirit, through the ministry of the word: it is added,
that he hath done this; wrought this righteousness; so Jarchi; that is, is the author of it; is become the end of the law for it; has finished it, and brought it in; or else all the great things spoken of in this psalm, relating to the Messiah, his sufferings, death, and resurrection, and the calling of the Gentiles; all which are the Lord's doings, and are what is declared in the Gospel: the Targum is, "the miracles which he hath done"; the Septuagint version, and those that follow it, connect this clause with the preceding thus, "to a people that shall be born, whom the Lord hath made"; made them his people, created them in Christ, and formed them for himself.

expand allCommentary -- Verse Notes / Footnotes


NET Notes: Psa 22:30 Heb “it will be told concerning the Lord to the generation.” The Hebrew term translated “Lord” here is אֲד...

NET Notes: Psa 22:31 Heb “to a people [to be] born that he has acted.” The words “they will tell” are supplied in the translation for stylistic rea...
Geneva Bible: Psa 22:29 All [they that be] fat ( r ) upon earth shall eat and worship: all they that go down to the dust shall bow before him: ( s ) and none can keep alive h...

Geneva Bible: Psa 22:30 ( t ) A seed shall serve him; it shall be accounted to the Lord for a generation.
( t ) Meaning, the prosperity which the Lord keeps as a seed to the...

Geneva Bible: Psa 22:31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath ( u ) done [this].
( u ) That is, God has fulfill...

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...
