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
Three Centuries of Reception
4 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.
"The generation to come shall be declared to the Lord" [Psalm 22:31]. The generation of the New Testament shall be declared to the honour of the Lord. "And the heavens shall declare His righteousness." And the Evangelists shall declare His righteousness. "To a people that shall be born, whom the Lord has made." To a people that shall be born to the Lord through faith.
We see none of this happening to David or to any of his successors. Only Christ the Lord, on the contrary, who is of David according to the flesh, God the Word who became man, who though of David’s line took the form of a slave; he filled all earth and sea with the knowledge of God, after all, and persuaded those who were once in error and offered adoration to idols to adore the true God instead of false gods.
The Son of God is the righteousness of the Father. Therefore this righteousness is to be proclaimed to the people who would believe in God, who forsake the death caused by sins and come over to life, who by God’s kindness experience such a new birth through faith that they are counted worthy of living forever.
The saints who are aflame with desire for heavenly things are fittingly called “the heavens,” as the psalmist says, “And the heavens will proclaim his justice to a people yet to be born,” which is to say, “And the most illustrious teachers will proclaim, with mind, voice and action, his justice to a people, who, coming recently to the faith, desire to be born in him.”
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Summary
Psalms 22:31 serves as the triumphant crescendo of a profoundly prophetic psalm, transitioning from the Messiah's agonizing suffering to a glorious vision of God's universal reign and salvation. This verse anticipates a future generation, born into the legacy of faith, who will boldly proclaim God's perfect righteousness—a righteousness irrevocably demonstrated and eternally secured through a divinely accomplished work, ensuring the enduring impact of His redemptive acts across all time.
Context
Literary Context
Psalms 22:31 functions as the powerful and hopeful conclusion to a psalm renowned for its vivid portrayal of messianic suffering and subsequent vindication. The psalm dramatically opens with the agonizing cry, "My God, my God, why hast thou forsaken me?" (Psalms 22:1), a lament deeply echoed by Christ on the cross. The initial verses detail the Messiah's profound physical and emotional torment, including vivid descriptions of His body wasting away (Psalms 22:14-15), the piercing of hands and feet (Psalms 22:16), and the casting of lots for His garments (Psalms 22:18). However, a dramatic and pivotal shift occurs from Psalms 22:22 onward, transitioning from despair and petition to a declaration of God's deliverance and the future worship of all nations (Psalms 22:27-28). Verse 31, therefore, is not merely an ending but a forward-looking pronouncement of the lasting impact and global reach of the divine work accomplished through this suffering, ensuring its memory and message endure through succeeding generations.
Historical & Cultural Context
While Psalm 22 is deeply prophetic, its immediate historical context is traditionally attributed to King David, likely reflecting a period of intense personal suffering and isolation. Such experiences often led the psalmist to meditate on God's faithfulness amidst adversity, drawing upon Israel's covenant history and the broader prophetic tradition. The concept of "righteousness" (צְדָקָה, tsedâqâh) was central to Israelite theology, encompassing God's justice, moral rectitude, faithfulness to His covenant, and His saving acts on behalf of His people. The idea of "a people that shall be born" (לְדֹר יִבּוֹלֵד, l'dor yivvoled) reflects the profound importance of the intergenerational transmission of faith and covenant promises, a recurring theme throughout the Old Testament (e.g., Deuteronomy 6:7). This emphasis highlights the continuity of God's redemptive plan from one generation to the next, ensuring that His mighty deeds are never forgotten but continually declared. The psalm also aligns with the broader prophetic tradition of a coming Messiah and a future time when God's glory and saving acts would be universally recognized and proclaimed.
Key Themes
This concluding verse encapsulates several pivotal themes within Psalm 22 and the broader biblical narrative. Firstly, it highlights the enduring legacy of God's redemptive work, emphasizing that the mighty acts of salvation are not confined to a single moment or generation but will be proclaimed continually, drawing all the ends of the earth to worship God (Psalms 22:27-31). Secondly, the declaration of God's righteousness is central, referring to His inherent justice, faithfulness, and saving power, which is perfectly demonstrated through the "done" work. This righteousness is not merely an attribute but an active, saving reality, freely given to all who believe (Romans 3:21-22). Thirdly, the theme of future generations underscores the expansive and intergenerational nature of God's plan, ensuring the message of salvation reaches "a people that shall be born," resonating with the Great Commission's call to make disciples of all nations (Matthew 28:19-20). Finally, the phrase "that he hath done [this]" points to the accomplished work of salvation, particularly the suffering, death, and vindication of the Messiah, which is the ultimate, decisive act of God's redemptive power, echoing Christ's triumphant cry, "It is finished!).
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to front," i.e., to stand boldly out opposite; by implication (causatively), to manifest; figuratively, to announce (always by word of mouth to one present); specifically, to expose, predict, explain, praise. In this context, "declare" (יַגִּ֔ידוּ, yaggidu) signifies a public, authoritative, and intentional proclamation. It implies a powerful testimony that makes known God's saving acts and righteous character, emphasizing the active and certain sharing of this truth across generations.
From the root צָדַק (tsâdaq), meaning "to be just" or "to be righteous." This noun denotes rightness (abstractly), subjectively (rectitude), objectively (justice), morally (virtue), or figuratively (prosperity). Here, "his righteousness" refers to God's inherent moral perfection, His unwavering faithfulness to His covenant promises, and His saving justice. It is not merely an attribute but a dynamic reality demonstrated through His redemptive actions, particularly the "done" work.
A primitive root meaning "to bear young"; causatively, "to beget"; medically, "to act as midwife"; specifically, "to show lineage." The phrase "shall be born" (יִוָּלֵד, yivvâled) emphasizes the arrival of future generations. This word highlights the continuity of human existence and, by extension, the ongoing need for and reception of God's saving message across successive ages, ensuring the perpetual legacy of His acts.
Verse Breakdown
"They shall come, and shall declare his righteousness"
This clause anticipates a future gathering of people who will actively proclaim God's character and saving acts. "They" refers to the redeemed community, those who have experienced God's salvation. Their mission is to "declare his righteousness," which encompasses God's justice, faithfulness, and saving power, perfectly revealed through the great work accomplished. This is a public, unwavering testimony to God's integrity and redemptive might.
"unto a people that shall be born"
This phrase underscores the intergenerational and expansive nature of this divine proclamation. The message of God's righteousness and His saving work is not confined to the immediate audience or current generations but is destined to be passed down to those yet to come. It ensures the enduring relevance and universal reach of the Gospel, highlighting God's plan for the knowledge of His salvation to permeate all of human history.
"that he hath done [this]"
This final clause provides the specific content of the declaration. "He" refers unequivocally to God, and "this" points to the singular, monumental act of salvation foreshadowed throughout Psalm 22—the suffering, death, and vindication of the Messiah. The perfect tense "hath done" emphasizes the completed, decisive, and effective nature of this work. It signifies the ultimate redemptive act, the culmination of God's plan to save His people and establish His kingdom, which will be the central theme of the future proclamation.
Literary Devices
Psalms 22:31 employs several potent literary devices that amplify its message. Prophecy is paramount, as the verse looks forward to a future event—the universal proclamation of God's righteousness to generations yet unborn. This future-oriented language imbues the psalm with a profound messianic dimension, pointing beyond David's immediate context to the ultimate work of Christ. Foreshadowing is also evident, as the succinct phrase "hath done [this]" implicitly refers to the suffering, death, and triumphant vindication of the Messiah detailed earlier in the psalm, anticipating Christ's completed work on the cross and His subsequent exaltation. The phrase "unto a people that shall be born" utilizes Intergenerational Language, highlighting the enduring and expansive nature of God's covenant and salvation, ensuring its transmission across time and its reception by all who will believe. Finally, the declarative and definitive language, particularly "shall declare" and "hath done," conveys a powerful sense of Certainty and Finality, emphasizing the absolute assurance of God's sovereign plan and its inevitable, glorious fulfillment.
Theological and Thematic Connections
Psalms 22:31 stands as a powerful testament to the enduring nature of God's redemptive plan and the certainty of its universal proclamation. It underscores the profound theological truth that God's righteousness is not merely an abstract attribute but a dynamic, saving power revealed through His decisive actions. The "done [this]" points to a singular, monumental act of salvation that will form the core of the message passed down through generations. This verse teaches that the ultimate demonstration of God's character and power is His completed work of redemption, which demands a continuous, global witness. It connects the suffering of the righteous one with the universal declaration of God's saving justice, ensuring that no future generation will be ignorant of His mighty deeds, and that His glory will be known throughout the earth.
Reflection and Application
Psalms 22:31 calls us to consider our profound role in the ongoing narrative of God's redemptive work. We, as believers today, are precisely the "people that shall be born" to whom the righteousness of God, accomplished through the finished work of Christ, has been declared. This verse compels us to recognize the profound privilege and solemn responsibility we have to not only receive this life-transforming truth but to actively participate in its faithful transmission. It reminds us that the Gospel is not a private possession or a secret doctrine but a public trust, meant to be proclaimed with clarity, conviction, and compassion to those who will come after us. Our lives, both individually and corporately as the Church, should be living testimonies to the "this" that God "hath done," ensuring that the legacy of His saving acts continues to impact new generations, fostering genuine faith, heartfelt worship, and obedient discipleship until the very end of time.
Questions for Reflection
FAQ
Who are "they" who "shall come, and shall declare"?
"They" refers to those who respond to God's saving work and become His redeemed people. In the immediate context of Psalm 22, it includes "all the ends of the world" who shall "remember and turn unto the Lord" (Psalms 22:27) and "all the kindreds of the nations" who shall "worship before thee" (Psalms 22:27). The psalm shifts from the individual suffering of the Messiah to the universal worship and proclamation that results from His vindication. Therefore, "they" are the community of the redeemed, the Church, called to bear witness to God's righteousness to every succeeding generation. This includes both the immediate recipients of the message and all future believers who embrace the truth of God's completed work in Christ.
What is "this" that "he hath done"?
The "this" refers to the monumental, decisive, and complete work of salvation accomplished by God, primarily through the suffering, death, and vindication of the Messiah, as vividly portrayed throughout Psalm 22. While the psalm begins with the anguish of the suffering servant, it culminates in His deliverance and the establishment of His universal reign. Therefore, "this" encompasses the entire redemptive act: the atoning sacrifice, the triumph over death, and the subsequent exaltation of the Messiah. It is the finished work of Christ on the cross, His glorious resurrection, and His ascension, which fully reveals God's righteousness and provides salvation for all who believe (Romans 3:21-26). This "done" work is the foundation of the Gospel message that is to be proclaimed to all future generations.
Christ-Centered Fulfillment
Psalms 22:31 finds its profound and ultimate fulfillment in the person and work of Jesus Christ. The "suffering servant" depicted throughout Psalm 22, whose hands and feet are pierced (Psalms 22:16) and whose garments are divided (Psalms 22:18), is unequivocally identified with Jesus' crucifixion (John 19:23-24). The anguished cry, "My God, my God, why hast thou forsaken me?" (Psalms 22:1), was uttered by Jesus on the cross, signifying His vicarious suffering as He bore the sin of the world (Matthew 27:46). The triumphant shift in the psalm, from suffering to vindication and universal worship, foreshadows Christ's resurrection and ascension, which fully demonstrate God's righteousness and His acceptance of Christ's sacrifice (Romans 4:25). The "this" that "he hath done" is the accomplished work of redemption through Christ's atoning death and glorious resurrection, which has secured eternal salvation for all who believe (Hebrews 9:12). Consequently, the "they" who "shall come, and shall declare his righteousness unto a people that shall be born" are Christ's disciples, empowered by the Holy Spirit, carrying out the Great Commission to proclaim the Gospel—the good news of God's saving righteousness revealed in Christ—to every nation and every generation until His glorious return (Acts 1:8).