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
Historical Reception
One surviving comment on this verse from the historical church.
"All the rich of the earth have eaten, and worshipped" [Psalm 22:29]. The rich of the earth too have eaten the Body of their Lord's humiliation, and though they have not, as the poor, been filled even to imitation, yet they have worshipped. "In His sight shall fall all that descend to earth." For He alone sees how all they fall, who abandoning a heavenly conversation, make choice, on earth, to appear happy to men, who see not their fall.
Continue studying Psalms 22:29 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Psalms 22:29 serves as a profound prophetic declaration within the climactic section of Psalm 22, transitioning from intense suffering to glorious universal praise. This verse encapsulates God's absolute sovereignty and the inevitable, comprehensive worship He will receive from all humanity. It envisions a future reality where every individual, irrespective of their earthly status or mortal condition, will acknowledge and submit to the Lord's supreme authority, recognizing their complete dependence on Him for life itself and for eternal sustenance.
Context
Literary Context
Psalm 22 is a remarkable and deeply significant messianic psalm, characterized by a dramatic and powerful shift in tone. The initial twenty-one verses constitute a poignant lament, articulating a profound sense of abandonment and suffering, famously beginning with the cry, "My God, my God, why hast thou forsaken me?"—words later echoed by Jesus on the cross, as recorded in Matthew 27:46. This section vividly portrays intense physical and emotional distress, humiliation, and isolation. However, from verse 22 onward, the psalm undergoes a sudden and triumphant transformation, moving into expressions of praise, thanksgiving, and a sweeping prophetic vision of God's future glory and the universal recognition of His reign. Verse 29 is situated squarely within this eschatological and triumphant outlook, serving as a climactic statement concerning the all-encompassing scope of God's dominion and the worship that will ensue as a direct result of the deliverance and vindication described earlier in the psalm. The psalm thus progresses from the depths of individual despair to the heights of cosmic adoration.
Historical & Cultural Context
Attributed to David, Psalm 22 reflects the ancient Israelite understanding of Yahweh's unwavering covenant faithfulness and His ultimate kingship over all nations. While the immediate historical context may draw from David's personal experiences of affliction and subsequent deliverance, the psalm transcends these specific events to prophesy concerning a greater, future king and the establishment of a universal kingdom. The categories of "fat upon earth" and "go down to the dust" would have been readily comprehensible within ancient Near Eastern societies. "Fat" (Hebrew: dâshên) commonly symbolized prosperity, health, and high social standing, often associated with those possessing abundant resources and security. Conversely, "going down to the dust" (Hebrew: yârad ‘âphâr) was a pervasive idiom for death and the grave, representing the ultimate human vulnerability and mortality. By encompassing both these extremes, the psalm emphasizes that God's ultimate claim extends to all strata of society and the entire human condition, from the zenith of earthly success to the inevitability of death, asserting that none are exempt from His supreme authority.
Key Themes
This verse profoundly contributes to several overarching themes evident within Psalm 22 and the broader biblical narrative. Firstly, it powerfully underscores the theme of Universal Worship, emphatically declaring that both the prosperous ("All they that be fat upon earth") and the humble, mortal ("all they that go down to the dust") will ultimately acknowledge and worship God. This paints a vivid picture of comprehensive adoration, encompassing all social strata and the ultimate human condition of mortality. Secondly, the passage highlights God's Absolute Sovereignty, demonstrating unequivocally that His rule extends over all creation and all people. No one, regardless of their earthly standing or their eventual fate, exists outside His ultimate dominion, a truth powerfully echoed in passages such as Philippians 2:10-11. Finally, the stark declaration "none can keep alive his own soul" serves as a potent reminder of Human Mortality and Dependence. It emphasizes that human life is not self-sustaining; our very existence, our vitality, and our ultimate destiny are entirely dependent upon God. This truth fosters humility and compels a recognition of divine power and grace, a foundational theme found throughout the wisdom literature and the prophetic books.
Exposition and Analysis
Key Word Analysis
This word literally means "fat," "rich," or "fertile." In this context, it is used figuratively to denote those who are prosperous, wealthy, well-nourished, or living in abundance and security. The inclusion of this group highlights that even those who appear self-sufficient and secure in their earthly blessings will ultimately come to worship God, emphasizing the comprehensive nature of His future reign and the fact that worldly status offers no exemption from His ultimate claim.
This is a powerful and common biblical idiom for death, the grave, or the realm of the dead. H3381 (yârad) means "to descend" or "go downwards," while H6083 (‘âphâr) refers to "dust," "clay," or "earth." Together, they vividly describe the return of the human body to the earth from which it was formed, as seen in Genesis 3:19. Its pairing with "the fat upon earth" creates a merism, encompassing all humanity from the most privileged and living to the most humble and deceased, stressing that God's sovereignty extends even to the realm of mortality and beyond.
This multifaceted Hebrew term properly refers to a "breathing creature" or "vitality," and is used widely to signify the breath, life, self, person, or inner being. In the context of "none can keep alive his own soul," it signifies one's very existence, life force, or spiritual vitality. The phrase underscores human fragility and the inherent inability of any individual to preserve their own life, destiny, or spiritual well-being apart from divine intervention and sustenance. It points to an absolute reliance on God as the sole source of life itself and of ultimate salvation.
Verse Breakdown
"All [they that be] fat upon earth shall eat and worship"
This clause declares that the prosperous and powerful, those enjoying earthly abundance and security, will participate in a future act of worship. The act of "eating" here (H398, ʼâkal) can signify partaking in God's provisions, enjoying fellowship with Him, or participating in a covenantal feast, all culminating in an act of adoration and submission to His reign (H7812, shâchâh). It signifies that worldly status offers no exemption from the universal call to worship and acknowledge God's ultimate provision.
"all they that go down to the dust shall bow before him"
This parallel clause extends the scope of worship to include all humanity, specifically those facing mortality and death. "Bowing before him" (H3766, kâraʻ and H6440, pânîym) signifies an act of profound reverence, submission, and acknowledgment of God's supreme authority. This implies that even beyond life, in the realm of the dead, God's sovereignty will be recognized, whether in willing adoration or in compelled acknowledgment of His unchallengeable power.
"and none can keep alive his own soul"
This final clause provides the theological underpinning for the universal worship. It is a stark statement of human finitude, mortality, and utter dependence on God. No human being possesses the inherent power or self-sufficiency to preserve their own life (H2421, châyâh) or secure their eternal destiny (H5315, nephesh). This truth humbles humanity, stripping away any pretense of self-reliance and compelling a recognition of God as the sole source of life and salvation.
Literary Devices
Psalms 22:29 masterfully employs several literary devices to convey its profound and comprehensive message. The most prominent is Parallelism, specifically a combination of synonymous and antithetical parallelism. The two main clauses—"All [they that be] fat upon earth shall eat and worship" and "all they that go down to the dust shall bow before him"—are parallel in their structure and convey a similar overarching message of universal submission, yet they contrast the states of the individuals involved. This contrast between the prosperous living and the mortal dead also forms a powerful Merism, a rhetorical device where two opposite or extreme parts are used to represent the whole. "The fat upon earth" (representing the living and prosperous) and "those who go down to the dust" (representing the dead and humble) together encompass all of humanity, demonstrating the all-encompassing nature of God's dominion. The phrase "go down to the dust" is a well-known Idiom for death, making the abstract concept of mortality concrete and relatable. The entire verse also exhibits a sweeping, almost Hyperbolic universal language ("All... all... none"), emphasizing the absolute, undeniable, and comprehensive scope of God's future reign and the worship He will ultimately receive from all creation.
Theological and Thematic Connections
This verse powerfully articulates the eschatological hope of God's ultimate triumph and the universal acknowledgment of His sovereignty. It reveals that God's redemptive plan extends beyond the confines of a single nation or a particular social class, encompassing all of humanity, both the living and the dead. The theological implication is profound: true life, ultimate security, and eternal destiny are not found in earthly prosperity, self-sufficiency, or mortal achievements, but solely in humble submission to God. The verse foreshadows a time when every knee will bow and every tongue confess God's rightful place as Lord, not merely as a forced act, but as the inevitable and just response to His divine authority and redemptive work. It speaks to the comprehensive nature of God's kingdom, where no corner of creation or human experience remains outside His ultimate dominion and claim to worship.
Reflection and Application
Psalms 22:29 offers a profound and sobering perspective on life, death, and eternity, compelling us to re-evaluate our priorities and posture before God. For those who are "fat upon earth"—enjoying prosperity, health, influence, or perceived security—this verse serves as a vital reminder that worldly success is fleeting and does not exempt one from the ultimate call to worship God. True security, lasting meaning, and eternal hope are found not in what we accumulate, but in humble submission to the One who sovereignly gives and takes away life. For all who contemplate their mortality, the stark truth that "all they that go down to the dust shall bow before him" provides both a challenge and a deep comfort. It challenges us to prepare for that ultimate encounter with our Creator, recognizing our complete dependence on Him for our very breath and eternal destiny. It comforts us with the assurance that God's sovereignty extends even over death, and His plan for universal worship will ultimately prevail. This verse compels us to live lives of humble devotion, recognizing that our ultimate purpose is to glorify God now, anticipating the glorious day when all creation will join in His eternal praise.
Questions for Reflection
FAQ
Does "eat and worship" imply a literal feast or something more symbolic?
The phrase "eat and worship" likely carries both literal and symbolic weight, enriching its meaning. Literally, "eating" can refer to God's provision of sustenance, acknowledging Him as the source of all life and blessing. In ancient Near Eastern cultures, eating together often symbolized covenant fellowship, peace, and shared life. Symbolically, it points to the spiritual nourishment and satisfaction found in a relationship with God, culminating in an act of worship. It suggests that those who are prosperous will not merely enjoy their earthly blessings but will recognize God as the ultimate provider and respond with adoration. This act of eating and worship stands in contrast to the inherent inability of humanity to sustain its own life, emphasizing that all true sustenance, both physical and spiritual, comes solely from God.
How does this verse relate to the idea of free will if all will eventually bow?
This verse speaks to the ultimate, undeniable sovereignty of God, where every being will eventually acknowledge His authority. It doesn't necessarily negate free will in the present but points to an eschatological reality where God's ultimate triumph will be universally recognized. While some will willingly "eat and worship" and "bow before Him" in faith and love now, others who resist will ultimately be compelled to acknowledge His Lordship, perhaps in judgment, or simply by the sheer, undeniable reality of His sovereign reign. The New Testament echoes this profound truth in Philippians 2:10-11, where every knee will bow and every tongue confess Jesus as Lord. This universal acknowledgment signifies God's absolute victory and the vindication of His righteous rule, whether it comes through joyful submission or compelled recognition of His unchallengeable power and glory.
Christ-Centered Fulfillment
Psalms 22:29 finds its most profound and glorious fulfillment in the person and redemptive work of Jesus Christ. The first part of Psalm 22, with its agonizing cry of dereliction, is famously quoted by Jesus on the cross, marking Him as the ultimate suffering servant, the one who bore the forsakenness of humanity. It is precisely through His voluntary crucifixion, His literal descent into the dust of death, and His subsequent victorious resurrection that the universal worship prophesied in verse 29 becomes eternally possible. Jesus, the one who truly "went down to the dust" (even beyond, into the realm of the dead, as described in Acts 2:27), is the very means by which all humanity—"the fat upon earth" and "those who go down to the dust"—can now genuinely "eat and worship" and "bow before Him" in redemptive faith. He is the unique one who, unlike any human, did "keep alive his own soul" (H2421, châyâh) through His divine power and resurrection, conquering death and offering eternal life to all who believe. His ultimate exaltation, as powerfully described in Philippians 2:9-11, ensures that every knee will bow to Him, and every tongue confess Him as Lord. Therefore, the universal worship envisioned in Psalms 22:29 is not merely a general homage to God, but a specific, Christ-centered adoration, made possible by His atoning sacrifice and victorious resurrection, culminating in the grand cosmic chorus of praise to the Lamb who was slain and lives forevermore.