TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 22:22–31. His four-level outline is real structure in the source text, so it is rendered as structure.
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 Christ in his exaltation. And, as the first words of the complaint were used by Christ himself upon the cross, so the first words of the triumph are expressly applied to him (Heb 2:12) and are made his own words: I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. The certain prospect which Christ had of the joy set before him not only gave him a satisfactory answer to his prayers, but turned his complaints into praises; he saw of the travail of his soul, and was well satisfied, witness that triumphant word wherewith he breathed his last: It is finished.
Five things are here spoken of, the view of which were the satisfaction and triumph of Christ in his sufferings: -
I.That he should have a church in the world, and that those that were given him from eternity should, in the fulness of time, be gathered in to him. This is implied here; that he should see his seed, Isa 53:10. It pleased him to think,
1.That by the declaring of God's name, by the preaching of the everlasting gospel in its plainness and purity, many should be effectually called to him and to God by him. And for this end ministers should be employed to publish this doctrine to the world, and they should be much his messengers and his voice that their doing it should be accounted his doing it; their word is his, and by them he declares God's name.
2.That those who are thus called in should be brought into a very near and dear relation to him as his brethren; for he is not only not ashamed, but greatly well pleased, to call them so; not the believing Jews only, his countrymen, but those of the Gentiles also who became fellow-heirs and of the same body, Heb 2:11. Christ is our elder brother, who takes care of us, and makes provision for us, and expects that our desire should be towards him and that we should be willing he should rule over us.
3.That these is brethren should be incorporated into a congregation, a great congregation; such is the universal church, the whole family that is named from him, unto which all the children of God that were scattered abroad are collected, and in which they are united (Joh 11:52, Eph 1:10), and that they should also be incorporated into smaller societies, members of that great body, many religious assemblies for divine worship, on which the face of Christianity should appear and in which the interests of it should be supported and advanced.
4.That these should be accounted the seed of Jacob and Israel (Psa 22:23), that on them, though Gentiles, the blessing of Abraham might come (Gal 3:14), and to them might pertain the adoption, the glory, the covenant, and the service of God, as much as ever they did to Israel according to the flesh, Rom 9:4, Heb 8:10. The gospel church is called the Israel of God, Gal 6:16.
II.That God should be greatly honoured and glorified in him by that church.
His Father's glory was that which he had in his eye throughout his whole undertaking (Joh 17:4), particularly in his sufferings, which he entered upon with this solemn request, Father, glorify thy name, Joh 12:27, Joh 12:28. He foresees with pleasure,
1.That God would be glorified by the church that should be gathered to him, and that for this end they should be called and gathered in that they might be unto God for a name and a praise. Christ by his ministers will declare God's name to his brethren, as God's mouth to them, and then by them, as the mouth of the congregation to God, will God's name be praised. All that fear the Lord will praise him (Psa 22:23), even every Israelite indeed. See Psa 118:2-4; Psa 135:19, Psa 135:20. The business of Christians, particularly in their solemn religious assemblies, is to praise and glorify God with a holy awe and reverence of his majesty, and therefore those that are here called upon to praise God are called upon to fear him.
2.That God would be glorified in the Redeemer and in his undertaking. Therefore Christ is said to praise God in the church, not only because he is the Master of the assemblies in which God is praised, and the Mediator of all the praises that are offered up to God, but because he is the matter of the church's praise. See Eph 3:21. All our praises must centre in the work of redemption and a great deal of reason we have to be thankful,
(1.)That Jesus Christ was owned by his Father in his undertaking, notwithstanding the apprehension he was sometimes under that his Father had forsaken him. (Psa 22:24): For he hath not despised nor abhorred the affliction of the afflicted one (that is, of the suffering Redeemer), but has graciously accepted it as a full satisfaction for sin, and a valuable consideration on which to ground the grant of eternal life to all believers. Though it was offered for us poor sinners, he did not despise nor abhor him that offered it for our sakes; no did he turn his face from him that offered it, as Saul was angry with his own son because he interceded for David, whom he looked upon as his enemy. But when he cried unto him, when his blood cried for peace and pardon for us, he heard him. This, as it is the matter of our rejoicing, ought to be the matter of our thanksgiving. Those who have thought their prayers slighted and unheard, if they continue to pray and wait, will find they have not sought in vain.
(2.)That he himself will go on with his undertaking and complete it. Christ says, I will pay my vows, Psa 22:25. Having engaged to bring many sons to glory, he will perform his engagement to the utmost, and will lose none.
III.That all humble gracious souls should have a full satisfaction and happiness in him, Psa 22:26.
It comforted the Lord Jesus in his sufferings that in and through him all true believers should have everlasting consolation.
1.The poor in spirit shall be rich in blessings, spiritual blessings; the hungry shall be filled with good things. Christ's sacrifice being accepted, the saints shall feast upon the sacrifice, as, under the law, upon the peace-offerings, and so partake of the altar: The meek shall eat and be satisfied, eat of the bread of life, feed with an appetite upon the doctrine of Christ's mediation, which is meat and drink to the soul that knows its own nature and case. Those that hunger and thirst after righteousness in Christ shall have all they can desire to satisfy them and make them easy, and shall not labour, as they have done, for that which satisfies not.
2.Those that are much in praying shall be much in thanksgiving: Those shall praise the Lord that seek him, because through Christ they are sure of finding him, in the hopes of which they have reason to praise him even while they are seeking him, and the more earnest they are in seeking him the more will their hearts be enlarged in his praises when they have found him.
3.The souls that are devoted to him shall be for ever happy with him: "Your heart shall live for ever. Yours that are meek, that are satisfied in Christ, that continue to seek God; what ever becomes of your bodies, your hearts shall live for ever; the graces and comforts you have shall be perfected in everlasting life. Christ has said, Because I live, you shall live also, (Joh 14:19); and therefore that life shall be as sure and as long as his."
IV.That the church of Christ, and with it the kingdom of God among men, should extend itself to all the corners of the earth and should take in all sorts of people.
1.That it should reach far (Psa 22:27, Psa 22:28), that, whereas the Jews had long been the only professing people of God, now all the ends of the world should come into the church, and, the partition-wall being taken down, the Gentiles should be taken in. It is here prophesied,
(1.)That they should be converted: They shall remember, and turn to the Lord. Note, Serious reflection is the first step, and a good step it is towards true conversion. We must consider and turn. The prodigal came first to himself, and then to his father.
(2.)That then they should be admitted into communion with God and with the assemblies that serve him; They shall worship before thee, for in every place incense shall be offered to God, Mal 1:11; Isa 66:23. Those that turn to God will make conscience of worshipping before him. And good reason there is why all the kindreds of nations should do homage to God, for (Psa 22:28) the kingdom is the Lord's; his, and his only, is the universal monarchy.
[1.]The kingdom of nature is the Lord Jehovah's, and his providence rules among the nations, and upon that account we are bound to worship him; so that the design of the Christian religion is to revive natural religion and its principles and laws. Christ died to bring us to God, the God that made us, from whom we had revolted, and to reduce us to our native allegiance.
[2.]The kingdom of grace is the Lord Christ's, and he, as Mediator, is appointed governor among the nations, head over all things to his church. Let every tongue therefore confess that he is Lord.
2.That it should include many of different ranks, Psa 22:29. High and low, rich and poor, bond and free, meet in Christ.
(1.)Christ shall have the homage of many of the great ones. Those that are fat upon the earth, that live in pomp and power, shall eat and worship; even those that fare deliciously, when they have eaten and are full, shall bless the Lord their God for their plenty and prosperity.
(2.)The poor also shall receive his gospel: Those that go down to the dust, that sit in the dust (Psa 113:7), that can scarcely keep life and soul together, shall bow before him, before the Lord Jesus, who reckons it his honour to be the poor man's King (Psa 72:12) and whose protection does, in a special manner, draw their allegiance. Or this may be understood in general of dying men, whether poor or rich. See then what is our condition - we are going down to the dust to which we are sentenced and where shortly we must make our bed. Nor can we keep alive our own souls; we cannot secure our own natural life long, nor can we be the authors of our own spiritual and eternal life. It is therefore our great interest, as well as duty, to bow before the Lord Jesus, to give up ourselves to him to be his subjects and worshippers; for this is the only way, and it is a sure way, to secure our happiness when we go down to the dust. Seeing we cannot keep alive our own souls, it is our wisdom, by an obedient faith, to commit our souls to Jesus Christ, who is able to save them and keep them alive for ever.
V.That the church of Christ, and with it the kingdom of God among men, should continue to the end, through all the ages of time.
Mankind is kept up in a succession of generations; so that there is always a generation passing away and a generation coming up. Now, as Christ shall have honour from that which is passing away and leaving the world (Psa 22:29, those that go down to the dust shall bow before him, and it is good to die bowing before Christ; blessed are the dead who thus die in the Lord), so he shall have honour from that which is rising up, and setting out, in the world, Psa 22:30. Observe,
1.Their application to Christ: A seed shall serve him, shall keep up the solemn worship of him and profess and practice obedience to him as their Master and Lord. Note, God will have a church in the world to the end of time; and, in order to that, there shall be a succession of professing Christians and gospel ministers from generation to generation. A seed shall serve him; there shall be a remnant, more or less, to whom shall pertain the service of God and to whom God will give grace to serve him, - perhaps not the seed of the same persons, for grace does not run in a blood (he does not say their seed, but a seed), - perhaps but few, yet enough to preserve the entail.
2.Christ's acknowledgment of them: They shall be accounted to him for a generation; he will be the same to them that he was to those who went before them; his kindness to his friends shall not die with them, but shall be drawn out to their heirs and successors, and instead of the fathers shall be the children, whom all shall acknowledge to be a seed that the Lord hath blessed, Isa 61:9; Isa 65:23. The generation of the righteous God will graciously own as his treasure, his children.
3.Their agency for him (Psa 22:31): they shall come, shall rise up in their day, not only to keep up the virtue of the generation that is past, and to do the work of their own generation, but to serve the honour of Christ and the welfare of souls in the generations to come; they shall transmit to them the gospel of Christ (that sacred deposit) pure and entire, even to a people that shall be born hereafter; to them they shall declare two things: - (1.) That there is an everlasting righteousness, which Jesus Christ has brought in. This righteousness of his, and not any of our own, they shall declare to be the foundation of all our hopes and the fountain of all our joys. See Rom 1:16, Rom 1:17. (2.) That the work of our redemption by Christ is the Lord's own doing (Psa 118:23) and no contrivance of ours. We must declare to our children that God has done this; it is his wisdom in a mystery; it is his arm revealed.
In singing this we must triumph in the name of Christ as above every name, must give him honour ourselves, rejoice in the honours others do him, and in the assurance we have that there shall be a people praising him on earth when we are praising him in heaven.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"You that fear the Lord, praise Him." "You that fear the Lord," seek not your own praise, but "praise Him." "All you seed of Jacob, magnify Him" [Psalm 22:23]. All you seed of him whom the elder shall serve, magnify Him.
Once the Lord’s passion has been related a little more extensively, he moves on to the third section in order that their hearts may not be distraught by a lingering sadness. In this part, he addresses the faithful, so that they may praise him, recognizing his ordering of events, and in order that they may gather together to celebrate the proclamation of him with universal rejoicing. For through his suffering has come the salvation of the faithful and the life of the just. Now let us consider what a sweet emotion is demonstrated in the fear of the Lord. For human fear does not engender praise, but rather blame. But the fear of God, because it is just and right, produces praise, imparts love and kindles the warmth of love.
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Summary
Psalm 22:23 serves as a pivotal call to communal worship and reverent adoration, marking a dramatic shift from the psalmist's profound lament and suffering to an exuberant declaration of God's faithfulness and deliverance. Situated within the "hymn of praise" section of this significant Messianic Psalm, the verse exhorts God's covenant people to actively acknowledge His sovereignty and saving power through praise, glorification, and profound awe, anticipating the universal recognition of Yahweh's reign.
Context
Literary Context
Psalm 22:23 stands as a triumphant turning point within Psalm 22, transitioning from the deep anguish and cries of abandonment expressed in the initial verses to a fervent declaration of praise and confidence in God's ultimate deliverance. The psalmist, having experienced profound suffering and feeling forsaken, now proclaims God's faithfulness to a "great congregation" as stated in Psalm 22:22. This verse, therefore, is not merely an isolated command but an invitation to the assembly to join in the celebration of God's redemptive work, setting the stage for the broader, universal scope of God's dominion and the inclusion of all nations in worship, as powerfully foreshadowed in Psalm 22:27-31.
Historical & Cultural Context
While the specific historical occasion for Psalm 22 is not explicitly stated, it is traditionally attributed to David, likely reflecting a period of intense personal distress or national crisis. The "seed of Jacob" and "seed of Israel" refer to the covenant people of God, highlighting the communal nature of worship within ancient Israel. Public praise and glorification of Yahweh were central to Israelite religious life, often occurring in the Temple or tabernacle settings, especially during festivals. The concept of "fearing the LORD" was foundational, not as terror, but as a profound reverence and awe for God's holiness, power, and covenant faithfulness, which dictated moral conduct and worship. This "fear" was the bedrock of their relationship with God, distinguishing them from surrounding pagan nations who worshipped idols.
Key Themes
This verse powerfully articulates several key themes central to the Psalter and broader biblical theology. Firstly, it underscores the Call to Worship and Praise, urging God's people to respond actively to His character and deeds. This is not a passive acknowledgment but an enthusiastic, public declaration of His worthiness. Secondly, the repeated emphasis on "fear the LORD" highlights the theme of Reverence and Awe. This "fear" is the proper, humble posture of humanity before a holy God, leading to obedience and true worship, as beautifully articulated in Proverbs 9:10. Thirdly, by addressing "all ye the seed of Jacob" and "all ye the seed of Israel," the verse reinforces the theme of Covenant Identity and Responsibility, emphasizing Israel's unique role as God's chosen people, entrusted with the privilege and duty to bear witness to His greatness among the nations.
Exposition and Analysis
Key Word Analysis
Derived from H3373, this word signifies more than mere fright. It denotes a profound reverence, awe, and respect for God's majesty, holiness, and power. It implies a recognition of His sovereignty and a humble submission to His will, which naturally leads to obedience and worship. This "fear" is the foundation of true piety and wisdom in the biblical sense, characterizing the proper relationship between humanity and the divine.
The root of "Hallelujah," hâlal' means to be clear (of sound or color), to shine, to boast, celebrate, or commend. It describes an enthusiastic, often public, declaration of God's excellencies and mighty acts. It suggests a joyful, unreserved expression of adoration, often involving singing, shouting, or dancing, making God's glory resound.
This word literally means "to be heavy" or "to be weighty." When applied to God, it means to ascribe weight, honor, and significance to His character, attributes, and actions. To glorify God is to acknowledge His inherent worth and splendor, making His greatness known and honored, recognizing His substantial reality and authority.
Verse Breakdown
"Ye that fear the LORD, praise him;"
This opening clause issues a direct command to those who possess a reverential awe of Yahweh (H3068, Yᵉhôvâh). The "fear of the LORD" (H3373, yârêʼ) is presented as the prerequisite for true praise (H1984, hâlal). It is not an act of terror, but a posture of humble adoration and recognition of God's supreme authority and goodness, which then overflows into active, vocal praise. This establishes the proper heart attitude for worship.
"all ye the seed of Jacob, glorify him;"
The call to worship is immediately directed to the covenant people of God, identified as "the seed of Jacob" (H2233, zeraʻ of H3290, Yaʻăqôb). This emphasizes the communal and corporate nature of Israel's worship. To "glorify him" (H3513, kâbad) means to give weight and honor to God, acknowledging His inherent worth and making His majesty known, particularly in light of the deliverance just experienced or anticipated. This reinforces the idea that Israel's identity is intrinsically linked to their duty to honor God.
"and fear him, all ye the seed of Israel."
The verse concludes by reiterating the command to "fear him," addressing the same audience, now called "the seed of Israel" (H2233, zeraʻ of H3478, Yisrâʼêl). Notably, the Hebrew word for "fear" here is H1481 (gûwr), which, while often translated as "fear," carries a primary sense of sojourning or dwelling, and secondarily, to shrink or be afraid as in a strange place. In this context, it reinforces the idea of dwelling in awe and reverence before God, perhaps implying a continued, abiding posture of respectful submission. This repetition underscores the foundational importance of reverential awe in the life of God's people, serving as an emphatic summary that a proper relationship with God is characterized by both active adoration (praise, glorification) and a deep, abiding reverence.
Literary Devices
Psalm 22:23 employs several potent literary devices to convey its message with emphatic power. The most prominent is Repetition, with the command to "fear him" appearing at both the beginning ("Ye that fear the LORD") and the end ("and fear him, all ye the seed of Israel"). This use of Anaphora (repetition at the beginning of clauses) and Epiphora (repetition at the end) or more broadly Epanalepsis (repetition of a word or phrase at the beginning and end of a clause or sentence) serves to deeply emphasize the paramount importance of reverence as both the starting point and the enduring characteristic of true worship. Parallelism is also strongly evident, particularly Synonymous Parallelism, as "seed of Jacob" and "seed of Israel" refer to the same covenant community, reinforcing the identity of the worshippers through different but equivalent terms. Similarly, "praise him" and "glorify him" are closely related injunctions, both expressing acts of adoration, creating a rich tapestry of worship commands. The verse also functions as an Imperative Call, utilizing direct commands ("praise him," "glorify him," "fear him") to evoke an immediate and active response from the audience, transforming the psalmist's personal declaration of praise into a communal liturgy.
Theological and Thematic Connections
Psalm 22:23 encapsulates the essence of biblical worship, demonstrating that genuine praise flows from a heart of reverent awe for God's character and His redemptive acts. It highlights the corporate dimension of worship, rooted in Israel's covenant identity, and anticipates a future where all peoples will acknowledge God's sovereignty. The dramatic shift from lament to praise within Psalm 22 itself models the biblical trajectory of faith, where suffering ultimately gives way to the triumphant recognition of God's faithfulness and deliverance. This verse serves as a timeless reminder that our response to God's saving work is to honor Him with our deepest respect and most fervent adoration, a response that is both individual and communal.
Reflection and Application
Psalm 22:23 invites us to consider the profound connection between reverence for God and authentic worship. In a world that often diminishes the awe-inspiring nature of the divine, this verse calls us back to a foundational truth: true praise is born from a recognition of God's holiness, power, and unwavering faithfulness. It challenges us to move beyond mere intellectual assent to a vibrant, active, and communal expression of adoration. Just as the psalmist transitioned from deep agony to exuberant praise, we too are called to find our voice in worship, even amidst life's trials, trusting in God's ultimate deliverance. This verse reminds us that our identity as God's people carries the sacred privilege and responsibility to glorify Him, not just in private devotion but within the assembly of believers, bearing witness to His greatness for all generations, thereby inviting others to join in this profound reverence and praise.
Questions for Reflection
FAQ
Why does the verse repeat "fear the LORD" and address "seed of Jacob" and "seed of Israel"?
The repetition of "fear the LORD" serves to emphasize the supreme importance of reverential awe as the foundational attitude for all true worship. It acts as an emphatic bookend to the commands to praise and glorify, underscoring that this deep respect for God's sovereignty and holiness is both the prerequisite and the continuous characteristic of a right relationship with Him. The use of both "seed of Jacob" and "seed of Israel" is a common poetic device in Hebrew literature, known as synonymous parallelism. It refers to the same group—the covenant people of God—but by using two slightly different names, it adds poetic emphasis and reinforces the identity of the intended audience, highlighting their unique privilege and responsibility as God's chosen nation to worship Him.
How does this verse relate to the suffering described earlier in Psalm 22?
Psalm 22:23 marks a dramatic and pivotal shift in the psalm. The first part of Psalm 22 (verses 1-21) is a profound lament, expressing intense suffering, feelings of abandonment, and desperate pleas for deliverance. The psalmist's anguish is palpable, often seen as prophetically foreshadowing the suffering of Christ on the cross. Verse 22, and especially verse 23, signals a transition from this deep distress to a confident declaration of God's faithfulness and a call to communal praise. It suggests that even in the midst of, or immediately after, profound suffering, the faithful response is to acknowledge God's ultimate sovereignty and His power to deliver. The suffering serves to magnify the deliverance, making the subsequent praise all the more fervent and authentic. It demonstrates that trust in God's character remains steadfast, leading to worship even when circumstances are dire.
Is this call to worship only for the ancient Israelites, or does it apply to believers today?
While the immediate audience of "the seed of Jacob" and "the seed of Israel" was the ancient covenant people of God, the theological principles embedded in Psalm 22:23 are timeless and universally applicable to all believers. As Christians, we are spiritual descendants of Abraham through faith (Galatians 3:7), and the Church is often understood as the new Israel, or the people of God. Therefore, the call to "fear the LORD," "praise him," and "glorify him" extends to all who believe in God through Christ. Our worship, like that of the psalmist, should be characterized by reverential awe, active adoration, and communal expression, acknowledging God's faithfulness and redemptive work in our lives and throughout history, culminating in the person and work of Jesus Christ.
Christ-Centered Fulfillment
Psalm 22:23 finds its ultimate and most profound fulfillment in Jesus Christ, the Suffering Servant who embodies the lament of the first part of the psalm and the triumphant praise of the second. The psalmist's cry of abandonment on the cross (Matthew 27:46) directly echoes Psalm 22:1. However, the dramatic shift to praise in verses like Psalm 22:22 and the communal call to worship in Psalm 22:23 prophetically foreshadow Christ's resurrection and His role as the Head of the Church. Having endured the ultimate suffering and achieved victory over sin and death, Jesus now leads His redeemed people in worship. He is the one who declares God's name to His "brethren" (Hebrews 2:12), inviting all who believe to join Him in praising and glorifying the Father. The "seed of Jacob" and "seed of Israel" are expanded to include all who are "in Christ," whether Jew or Gentile (Galatians 3:28-29), forming a new covenant community that fears, praises, and glorifies the LORD because of the salvation accomplished through the Lamb of God, who is worthy of all honor and praise from every creature (Revelation 5:12-14).