Exegetical and Hermeneutical Commentary of Psalms 22:25
My praise [shall be] of thee in the great congregation: I will pay my vows before them that fear him.
25. My praise shall be of thee ] Rather as R.V., Of thee cometh my praise. From his fellow-worshippers the Psalmist turns to Jehovah, who is not only the object but the source of his praise. “It is the Lord’s doing.”
I will pay my vows ] Thank-offerings vowed in the time of trouble. Cp. Psa 66:13, Psa 116:14; Psa 116:18.
Fuente: The Cambridge Bible for Schools and Colleges
My praise shall be of thee – That is, I will praise thee. I will call to remembrance thy goodness, and will unite with others in celebrating thy faithfulness and lovingkindness.
In the great congregation – See the notes at Psa 22:27.
I will pay my vows before them that fear him – In the presence of his worshippers. That is, he would keep the vows which in his afflictions he had made, that he would praise and serve God. These vows or promises were of the nature of a debt which he says he would remember to pay. Of the Redeemer, this need not be understood personally, but it means that as the result of his prayer having been heard, the worship of God would be celebrated by those who feared him. The solemn worship of the people of God – the praises which they offer to the Most High – may be regarded as worship paid by the Redeemer himself, for he does it in the persons and services of those whom he redeemed. All the praises which proceed from their hearts and lips are the fruit of his vows, of his fidelity, and his prayers.
Fuente: Albert Barnes’ Notes on the Bible
Verse 25. The great congregation] In Ps 22:22 he declares that he will praise God in the midst of the congregation. Here the Jews seem to be intended. In this verse he says he will praise him in the GREAT CONGREGATION. Here the Gentiles are probably meant. The Jewish nation was but a small number in comparison of the Gentile world. And those of the former who received the Gospel were very few when compared with those among the Gentiles who received the Divine testimony. The one was (for there is scarcely a converted Jew now) kahal, an assembly; the other was, is, and will be increasingly, kahal rab, a GREAT ASSEMBLY. Salvation was of the Jews, it is now of the Gentiles.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In the great congregation; either in the general assemblies of the Israelites at their solemn feasts; or in the universal church, made up of Jews and Gentiles, as the following verses explain it.
My vows, i.e. those praises and services which in my distress I vowed to return unto thee when thou didst deliver me.
Fuente: English Annotations on the Holy Bible by Matthew Poole
25, 26. My praise shall be oftheeor, perhaps better, “from thee,” that is, Godgives grace to praise Him. With offering praise, he further evinceshis gratitude by promising the payment of his vows, in celebratingthe usual festival, as provided in the law (Deu 12:18;Deu 16:11), of which the pious orhumble, and they that seek the Lord (His true worshippers) shallpartake abundantly, and join him in praise [Ps22:26]. In the enthusiasm produced by his lively feelings, headdresses such in words, assuring them of God’s perpetual favor [Ps22:26]. The dying of the heart denotes death (1Sa25:37); so its living denotes life.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
My praise [shall be] of thee in the great congregation,…. Or, “my praise is from thee” o; not that he should have praise of God, as he had, when he was received up into heaven, and set down at the right hand of God; but that God should be the object of his praise, as he was the cause of it; his salvation and deliverance of him, and resurrection from the dead, and exaltation of him, were the occasion and matter of it: the place where Christ determined to praise the Lord is “the great congregation”; either his apostles, who, though a little flock, yet, on account of their extraordinary office and gifts, and peculiar privileges, were the greatest congregation that ever was in the world; or the five hundred brethren to whom Christ appeared at once after his resurrection; or else the whole church under the Gospel dispensation; in the midst of which Christ is, and who in the members of it praises the name of the Lord; and this especially will have its accomplishment at the latter day, when great multitudes will be converted, and the voice of praise and thanksgiving will be among them, Re 7:9;
I will pay my vows before them that fear him; either those which he made in the council and covenant of grace, when he engaged to become a surety for his people, to assume their nature, to suffer and die for them, to redeem them from sin and misery, and bring them nigh to God, and save them with an everlasting salvation; all which he has openly done; see Ps 31:19; or those which he made in Ps 22:21; that he would declare the name of the Lord unto his brethren, and sing praise unto him in the midst of the church; compare with this Ps 116:12.
o , Sept. “a te”, Pagninus, Montanus, Rivetus, Cocceius, Ainsworth.
Fuente: John Gill’s Exposition of the Entire Bible
(Heb.: 22:26-27) The call to thanksgiving is now ended; and there follows a grateful upward glance towards the Author of the salvation; and this grateful upward glance grows into a prophetic view of the future. This fact, that the sufferer is able thus to glory and give thanks in the great congregation (Psa 40:10), proceeds from Jahve ( as in Psa 118:23, cf. Psa 71:6). The first half of the verse, according to Baer’s correct accentuation, closes with . does not refer to , but, as everywhere else, is meant to be referred to Jahve, since the address of prayer passes over into a declarative utterance. It is not necessary in this passage to suppose, that in the mind of David the paying of vows is purely ethical, and not a ritualistic act. Being rescued he will bring the , which it is his duty to offer, the thank-offerings, which he vowed to God when in the extremest peril. When the sprinkling with blood ( ) and the laying of the fat pieces upon the altar ( ) were completed, the remaining flesh of the shalemim was used by the offerer to make a joyous meal; and the time allowed for this feasting was the day of offering and on into the night in connection with the tda-shelamim offering, and in connection with the shelamim of vows even the following day also (Lev 7:15.). The invitation of the poor to share in it, which the law does not command, is rendered probable by these appointments of the law, and expressly commended by other and analogous appointments concerning the second and third tithes. Psa 22:27 refers to this: he will invite the , those who are outwardly and spiritually poor, to this “eating before Jahve;” it is to be a meal for which they thank God, who has bestowed it upon them through him whom He has thus rescued. Psa 22:27 is as it were the host’s blessing upon his guests, or rather Jahve’s guests through him: “your heart live for ever,” i.e., may this meal impart to you ever enduring refreshment. optative of , here used of the reviving of the heart, which is as it were dead (1Sa 25:37), to spiritual joy. The reference to the ritual of the peace offerings is very obvious. And it is not less obvious, that the blessing, which, for all who can be saved, springs from the salvation that has fallen to the lot of the sufferer, is here set forth. But it is just as clear, that this blessing consists in something much higher than the material advantage, which the share in the enjoyment of the animal sacrifice imparts; the sacrifice has its spiritual meaning, so that its outward forms are lowered as it were to a mere figure of its true nature; it relates to a spiritual enjoyment of spiritual and lasting results. How natural, then, is the thought of the sacramental eucharist, in which the second David, like to the first, having attained to the throne through the suffering of death, makes us partakers of the fruits of His suffering!
25. My praise shall proceed from thee. I do not reject the other translation; but in my opinion, the Hebrew manner of expression here requires this sense – that David will take the matter of his song of praise from God. Accordingly, I supply the verb shall proceed, or shall flow, — My praise shall proceed or flow from thee; and he made this statement in order to testify that he owed his deliverance entirely to God. We know that there are many who, under pretense of praising God, trumpet forth their own praises, and those of their friends, and leaving God in the back-ground, take occasion from one thing or another to celebrate their own triumphs. The Psalmist repeats what he had touched upon a little before, that he will show the tokens of his gratitude in a public manner, in order thereby to edify others. He adds, that among these tokens will be the solemn exercise of godliness enjoined by the law: I will pay my vows in the presence of them that fear him. In important affairs, and when threatened with imminent danger, it was a common practice among God’s ancient people to vow a peace-offering, and after having obtained the object of their desire, they performed their vow. As David, therefore, belonged to the number of the saints, he conformed himself, as it became him, to that common and understood regulation of the Church. The vows which he promises to pay are those which he intimates he had made in his extreme distress, and he prepares himself to perform them with a noble and cheerful heart, yea, with a heart full of confidence. Now, although it behoved him to perform this solemn act of religion in the presence of the whole assembly without distinction, he again confesses it to be his desire, that all who should be present there to witness it should be the true worshippers of God. Thus, although it may not be in our power to cleanse the Church of God, it is our duty to desire her purity. The Papists, by wresting this passage to support their false and deceitful vows, show themselves so stupid and so ridiculous, that it is unnecessary to spend much time in refuting them. What resemblance is there between these childish fooleries, with which according to their own imagination they attempt to appease God, and this holy testimony of gratitude, which not only a true sense of religion and the fear of God suggested to the fathers, but which God himself has commanded and ratified in his law? Yea, how can they have the face to equal their foolish and infamous superstitions to the most precious of all sacrifices – the sacrifice of thanksgiving? even as the Scriptures testify, that the principal part of the service of God consists in this, that true believers publicly and solemnly acknowledge that he is the author of all good things.
25. The great congregation The full assembly of the faithful, as at the great national feasts; prophetically, the Church universal or “holy catholic Church.”
I will pay my vows I will pay the sacrifice which I vowed my ( ) votive offering. This was one species of the , ( shelameem,) peace offerings, consisting of a sacrifice accompanied by a social meal in the cloisters of the tabernacle or temple, as an acknowledgment of answer to prayer, and of peace and friendship with God. The allusion is to Lev 7:16-18
‘From You comes My praise in the great assembly, I will pay my vows before those who fear Him.’
Indeed it is from Him, as a result of His working, that Jesus can praise Him among His people. For Jesus has offered Himself up as an acceptable freewill offering (Heb 10:1-14) so that He might dispense His blessing on those who fear Him, and now He will act of their behalf. Thus He will fulfil His promises that He has made to God, in the eyes of all who fear Him.
Every verse in this beautiful Psalm hath an immense blessing annexed to it, as it concerns the church, accepted and blessed in Jesus. The Lord Jesus hath paid his vows, hath performed all the work the Father gave him to do; and therefore all his people in the congregation shall praise him, and God the Father in him. Joh 13:31-32 .
Psa 22:25 My praise [shall be] of thee in the great congregation: I will pay my vows before them that fear him.
Ver. 25. My praise shall be of thee in the great congregation ] Where it may be most public and exemplary. They that neglect public service for private do but read their own indictment, pray their own punishment.
I will pay my vows, &c. NASB (UPDATED) TEXT: Psa 22:25-31
25From You comes my praise in the great assembly;
I shall pay my vows before those who fear Him.
26The afflicted will eat and be satisfied;
Those who seek Him will praise the Lord.
Let your heart live forever!
27All the ends of the earth will remember and turn to the Lord,
And all the families of the nations will worship before You.
28For the kingdom is the Lord’s
And He rules over the nations.
29All the prosperous of the earth will eat and worship,
All those who go down to the dust will bow before Him,
Even he who cannot keep his soul alive.
30Posterity will serve Him;
It will be told of the Lord to the coming generation.
31They will come and will declare His righteousness
To a people who will be born, that He has performed it.
Psa 22:25-26 The setting is a worship setting, probably the tabernacle/temple (i.e., pay vows and eat and be satisfied). The worshipers are characterized as the afflicted (BDB 776) from Psa 22:24. They are the ones who
1. seek YHWH, Psa 22:26 BDB 205, KB 233, Qal participle
2. praise YHWH, Psa 22:26 BDB 237, KB 248, Piel imperfect
Psa 22:26 Let your heart live forever This verb (BDB 310, KB 309, Qal jussive) reflects the common idiom used of the Kings of Israel/Judah. The psalmist is a king. There seems to be fluidity in Psa 22:28-31 between the covenant God and His kingly representative (i.e., Messiah, cf. 2Sa 7:1-17).
Psa 22:27 The universal emphasis is shocking and unmistakable.
1. all the ends of the earth (cf. Isa 45:22; Isa 49:6; Isa 52:10; Isa 66:23; Jer 16:19; Mic 5:4)
2. all the families of the nations (cf. Gen 12:3; Act 3:25; Gal 3:8)
Notice what the nations will do.
1. remember YHWH BDB 269, KB 269, Qal imperfect
2. turn to YHWH BDB 996, KB 1427, Qal imperfect (this verb is often used of repentance)
3. worship before You/Him BDB 1005, KB 295, Hishtaphel/Hithpalel imperfect, cf. Psa 66:4; Psa 86:9
Psa 22:28 The reason for the universal emphasis is given. This has always been YHWH’s desire. It is the clear implication of Gen 1:26-27 and the theological assertion of monotheism!
1. The kingdom is YHWH’s (cf. Psa 47:7-9; Psa 67:4; Oba 1:21; Zec 14:9)
2. He rules over the nations (cf. Psa 47:8; 1Ch 16:31)
Psa 22:29 This verse is difficult to translate. Literally it would be
all those in full vigor shall eat and prostrate themselves;
all those at death’s door, whose spirits flag, shall bend the knee before Him (JPSOA)
There is obviously a contrast between the wealthy and the poor/dying. The thrust of the verse is that everyone, everywhere will worship YHWH/His Messiah. Can we go so far as to see this verse as teaching an afterlife? In light of the NT’s use of this Psalm as referring to Jesus’ death, maybe so (cf. Luk 23:39-43).
One wonders if Psa 22:29 b has any connection to Php 2:10. The NT asserts that one day every knee shall bow.
1. the lost
2. the saved
This bowing in judgment is not an act of faith for the lost, but an acknowledgment of a fair judgment.
NASB, NKJVeven he who cannot keep his soul alive
NRSVand I shall live for him
NJBthose who are dead
REBBut I shall live for his sake
The MT is reflected in the NASB, which the UBS Text Project (p. 200) gives a C rating (considerable doubt). The LXX is reflected in the NRSV, which involves the emendation of two consonants.
Psa 22:30-31 A new faith seed/family/descendant will come from the terrible suffering event. They will serve the Suffering One and declare His righteousness, i.e., innocence!
Psa 22:31
NASBHe has performed it
NKJVHe has done this
NRSVhe has done it
TEVthe Lord saved his people
NJBhe has fulfilled it
LXX, JPSOA,
NRSV, REBthe Lord acted
The verb (BDB 793, KB 889, Qal perfect) speaks of an accomplished task (cf. 1Sa 26:25; Dan 8:24). In light of NT usage this refers to mankind’s redemption on Calvary (cf. Rom 5:12-21), evidenced and verified by the empty tomb (cf. 1Co 15:1-28)!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Is this Psalm a prediction, a typology, or a multi-fulfillment prophecy?
2. List the possible connections between this psalm and Jesus’ death.
3. The psalmist calls his adversaries by names of several animals. List them.
4. Why is there doubt about the word pierced in Psa 22:16?
5. Explain the mood shift at Psa 22:22.
6. Why is Psalms 2 L27-29 so theologically significant?
Psa 22:25-26
Psa 22:25-26
“Of thee cometh my praise in the great assembly:
I will pay my vows before them that fear him.
The meek shall eat and be satisfied;
They shall praise Jehovah that seek after him:
Let your heart live forever,”
“In the great assembly” (Psa 22:25). Again, this word speaks of the Church established by our Lord. See Kidner’s comment on this under Psa 22:22, above.
“The meek shall eat and be satisfied” (Psa 22:26). This attitude of the Church of God toward the meek and the humble of earth fulfilled Jesus’ declaration that, “The meek shall inherit the earth.” “It is plain that the marvelous results that are here enumerated must be thought of as being fruits of the experience through which the Sufferer has just passed.” The word “for” in Psa 22:24 makes this understanding of the passage mandatory.
“The last few verses of this psalm indicate that every class and kind of men shall share in the blessings of the experience which the psalm has reported. The `meek’ and `those that seek the Lord’ are mentioned especially.”
“Live forever” (Psa 22:26). Yes, nothing less than eternal life is the reward of those who shall truly love and serve the Redeemer. The language here goes far beyond what could possibly be ascribed to any earthly king. Only the King of Kings and Lord of Lords could make a promise like this.
“Your heart” (Psa 22:26). These words have troubled some scholars, but as Dahood stated, “They evidently refer to the members of the congregation” mentioned by the psalmist, that is, to the followers of Jesus Christ.
E.M. Zerr:
Psa 22:25. This verse is plainly applicable to both David and Christ. As a prophecy of Christ it would read, my (Christ’s) praise shall be of thee (God) in the great congregation (the church). Pay my vows as it pertains to David refers to his obedience to the law of Moses. As it pertains to Christ it means he is willing to do his part of God’s plan of salvation. (Heb 10:5-9.)
Psa 22:26. This verse coincides with one of the sayings of Jesus. Mat 5:5 pronounces a blessing on the meek. The Holy Spirit evidently- had this in mind when it directed David to write the statement.
fear
(See Scofield “Psa 19:9”).
My praise: Psa 22:22, Psa 35:18, Psa 40:9, Psa 40:10, Psa 111:1
I will: Psa 56:12, Psa 65:1, Psa 66:13, Psa 66:16, Psa 116:14-19, Psa 118:19, Psa 118:20, Ecc 5:4, Ecc 5:5
Reciprocal: Gen 28:20 – vowed Lev 8:3 – General Lev 22:18 – vows Num 30:2 – he shall do Psa 9:14 – in the gates Psa 107:32 – in the congregation Psa 109:30 – greatly Psa 116:18 – General Psa 149:1 – in the congregation Heb 2:12 – I will
22:25 My praise [shall be] of thee in the great congregation: I will pay my {p} vows before them that fear him.
(p) Which were sacrifices of thanksgiving which they offered by God’s commandment, when they were delivered out of any great danger.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Fuente: Calvin’s Complete Commentary
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Old and New Testaments Restoration Commentary
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Geneva Bible Notes