Exegetical and Hermeneutical Commentary of Psalms 22:29
All [they that be] fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.
29. A most obscure verse. The first line (according to the present text) may be rendered literally,
All earth’s fat ones have eaten and worshipped.
The tense is a ‘prophetic perfect’; with the eye of faith the Psalmist sees homage already paid to Jehovah even by the haughty nobles of the earth. They abandon their proud self-sufficiency, and join in the eucharistic meal with the meek ( Psa 22:26), whom once they despised and persecuted. Then he continues
Before him bow all that were going down to the dust,
Yea he who could not keep his soul alive.
Those who were on the edge of the grave, ready to die from want and misery and trouble, come as guests and gain new life. Rich and poor, strong and weak, alike partake of the feast: for it the rich desert their wealth; in it the poor receive the compensation of their privations; and those who were ready to die find life. Cp. Isa 25:6-8.
This seems to be the best explanation of the text as it stands; but it is open to serious objections. The reference to the sacrificial meal is very abrupt; the sense given to ‘those that go down to the dust’ is questionable; and the last line drags heavily at the end of the verse.
Others suppose that the contrast intended is not between rich and poor, but between the living and the dead. ‘Earth’s fat ones’ are those in the full vigour of life: eat means simply ‘enjoy life’: all they that have gone down into the dust are the dead. Quick and dead bow in homage before the universal sovereign. Cp. Php 2:10. Attractive as this explanation is, the idea is foreign to the O.T. See Psa 115:17; Isa 38:18; and Introd. p. xxvff.,
But the text is not improbably corrupt. An easy emendation, adopted by several critics, simplifies the first line thus:
Surely him shall all earth’s fat ones worship,
and the second line repeats the thought,
Before him shall bow all they that must go down to the dust.
Earth’s mightiest are but mortals and must yield their homage to the King of kings. Then the last line should be joined to the next verse thus:
And as for him that could not keep his soul alive,
His seed shall serve Him.
The Psalmist and those who like him were at the point of death will leave a posterity behind them to serve Jehovah. The reading indicated by the LXX, But my soul liveth unto him, my seed shall serve him, suits the context less well.
Fuente: The Cambridge Bible for Schools and Colleges
All they that be fat upon the earth – The general meaning of this verse is, that all classes of persons will come and worship the true God; not the poor and needy only, the afflicted, and the oppressed, but the rich and the prosperous. There are three classes mentioned as representing all:
(1) the rich and prosperous;
(2) they who bow down to the dust, or the crushed and the oppressed;
(3) those who are approaching the grave, and have no power to keep themselves alive.
The first class comprises those who are mentioned here as being fat. This image is often used to denote prosperity: Jdg 3:29; Job 15:27; Psa 17:10; Psa 73:4 (Hebrew); Deu 31:20; Deu 32:15. The meaning is, that the rich, the great, the prosperous would be among the multitudes who would be converted to the living God.
Shall eat and worship – This expression is derived from the custom of offering sacrifices, and of feasting upon portions of the animal that was slain. In accordance with this, the blessings of salvation are often represented as a feast to which all are invited. See the notes at Isa 25:6. Compare Luk 14:16.
All they that go down to the dust – All those descending to the dust. Those who are bowed down to the dust; who are crushed, broken, and oppressed; the poor, the sad, the sorrowful. Salvation is for them, as well as for the rich and the great.
Shall bow before him – Shall worship before the true God.
And none can keep alive his own soul – Or rather, and he who cannot keep his soul (that is, himself) alive. So the Hebrew properly means, and this accords better with the connection. The class here represented is composed of those who are ready to perish, who are about to die – the aged – the infirm – the sick – the dying. These, thus helpless, feeble, and sad, shall also become interested in the great plan of salvation, and shall turn unto the Lord. These classes would represent all the dwellers on the earth; and the affirmation is equivalent to a statement that men of all classes would be converted, and would partake of the blessings of salvation.
Fuente: Albert Barnes’ Notes on the Bible
Psa 22:29
None can keep alive his own soul.
Lifes need and maintenance
Begin by noting the connection; then take text in a spiritual meaning.
I. The inner life must be sustained by God. None of us can make his own soul live, nor can we keep it alive. Old Christians cannot, more than young ones. At no time or place, however sacred, can we do this. The analogies of nature, which show that repeated, continued help must be given, tell us of our constant need of fresh grace. Experience asserts the same. In each separate act of the Divine life we need help. Our own blunderings and failings when we have not sought renewed help teach the same lesson. The number and strength of our adversaries teach it. If we could, why is such full provision made in the Gospel?
II. This truth brings glory to Christ.
III. Suggests the path of wisdom for ourselves. We are to remember that we want not only grace to begin with, but grace to abide in Christ. Diligently use all means of grace. Keep clear of all that which tends to destroy life. A sane man does not willingly take poison. Look to Christ day by day for everything. Do not become self-satisfied. Never say, Soul, take thine ease,–to say that is to be a fool, as was the rich man who first said it. Day by day go to Christ.
IV. This subject indicates a way of usefulness for all Gods children. It is a grand thing to be blessed of God, to turn sinners from the error of their ways; but there is equally good work to be done by helping struggling saints. The old Roman said he thought it as much an honour to preserve a Roman citizen as to slay an enemy of his country. Let us watch over one another; be pastors to one another. Help one another. (C. H. Spurgeon.)
Spiritual life not self-preserved
Go, young man, even you who are a zealous Christian, go without your morning prayer into the house of business, and see what will befall you. Venture, my sister, down into your little family without having called upon God for guidance, and see what you will do. Go with a strong resolve that yon will never be guilty of the weakness which dishonoured you a few days ago, and depend upon the strength of your own will and the firmness of your own purpose, and see if you do not ere long discover to your shame how great your weakness is. Nay, try none of these experiments, but listen to the Word which tells you none can keep alive his own soul. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 29. All they that be fat upon earth] The rich, the great, the mighty, even princes, governors, and kings, shall embrace the Gospel. They shall count it their greatest honour to be called Christian; to join in the assemblies of his people, to commemorate his sacrificial death, to dispense the word of life, to discourage vice, and to encourage the profession and practice of pure and undefiled religion.
That go down to the dust] Every dying man shall put his trust in Christ, and shall expect glory only through the great Saviour of mankind.
None can keep alive his own soul.] The Vulgate has: Et anima mea illi vivet, et semen meum serviet ipsi; “and my soul shall live to him, and my seed shall serve him.” And with this agree the Syriac, Septuagint, AEthiopic, Arabic, and Anglo-Saxon. The old Psalter follows them closely: And my saule sal lyf til him; and my sede hym sal serve. I believe this to be the true reading. Instead of naphsho, HIS soul, some MSS., in accordance with the above ancient versions, have naphshi, MY soul. And instead of lo, not, two MSS., with the versions, have lo, to HIM. And for chiyah, shall vivify, some have yichyeh, shall live. The text, therefore, should be read, My soul ( napshi) shall live ( lo) to him: my seed ( zari) shall serve him. These may be the words of David himself: “I will live to this Saviour while I live; and my spiritual posterity shall serve him through all generations.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
All, i.e. many of them, as the word all is oft used, as Psa 72:11; Mat 3:5; 17:11; Luk 6:26; Joh 3:26; 2Ti 3:9.
They that be fat upon earth, i.e. kings and princes, and the great men of the world, who are oft described by this metaphor, as Psa 78:31; Isa 10:16; compare Job 15:27; Psa 17:10; 73:7; whose conversion to Christ is also foretold in other places, as Psa 45:12; 72:10,11; Isa 60:3,5,10; 1Ti 2:1, 2Ki 21:24. These are opposed to the poor and miserable part of the world, of whom he speaks in the next words, as also Psa 22:26, where see the first note. So the sense of the place is, that both poor and rich should embrace the gospel. But the Syriac interpreter renders these words otherwise, the hungry of the earth. And another, to the same purpose, those that are turned to ashes (for which I should rather say, they that lie down in ashes, which is a usual description of poor, afflicted, and humbled persons) on the ground; for the first Hebrew word, rendered fat, with the change but of one point, signifies ashes.
Shall eat, and be satisfied, as it was more fully expressed, Psa 22:26; shall feed upon the Bread of life, Christ and all his benefits.
And worship: this is added to explain the word, and to show what kind of eating he spoke of not of a carnal, but of a spiritual feast.
They that go down to the dust; they that languish and draw nigh to death, through poverty, or misery, or anguish of mind and conscience; for such are oft said to go down into or to sit in the dust, as Job 30:19; Psa 44:25; 113:7; Isa 29:4; 47:1. These may be opposed to the fat ones mentioned in the first clause of the verse. None can keep alive his own soul: this may seem to be a further description of the same persons, and an aggravation of their miserable condition, from this circumstance, that it was not in their power to help themselves; their soul was going down to the dust, as he said in the last foregoing clause, and now he adds that none of them could stop it, or keep himself alive; so that their case was wholly desperate as to themselves; and this drove them out of themselves to seek relief from God, and to receive Jesus Christ and the gospel of salvation gladly. Heb. and he who (the pronoun relative being here understood, as it is in very many places) doth not or cannot quicken or enliven his own soul, i.e. himself, as the soul is oft taken; and quickening may be put either for nourishing, as Isa 7:21, or for comforting, as here, Psa 22:26, or preserving life, whether temporal or spiritual and eternal, as Gen 19:19; Eze 13:19; 18:27. But these words are and may be rendered otherwise, and that very agreeably to the Hebrew text, and the scope of the place. Having said that all nations should
bow before him, i.e. before Christ and unto Christ, whom they should own as their Lord and Saviour, he now adds these words, either,
1. As a reason why they did receive him, or believe in him, because (for so the particle vau is frequently rendered, as 1Ki 1:21; 18:3,4; Psa 60:12; Isa 16:2; 64:5, and oft elsewhere) he did not keep alive his own soul, as he could easily have done, by his Divine power, in spite of all that his enemies could do, but freely gave himself to death for them. Because he laid down his life for sinners, which the Father had commanded him, and he had promised to do, therefore God loved him, Joh 10:17,18, and glorified him, and performed his promise made to him upon that condition, that if he did make his soul an offering for sin, he should see his seed, &c., Isa 53:10. Or,
2. As an amplification or commendation of the faith of the Gentiles in coming and bowing to Christ, although (for so also the Hebrew vau is often used, as Psa 99:8; Pro 26:24; Ecc 9:16) he did not keep alive his own soul, but laid down his own life, and suffered himself to be killed by wicked men; which was one principal reason why the Jews would not believe on him, as is noted, Mat 27:40,42,43, and therefore was a just commendation to the Gentiles, that, notwithstanding this great stumbling-block, believed on him. But this I propose with submission. Only it may be observed that this last clause of the verse in the Hebrew is in the singular number, and therefore more likely to belong to him, immediately going before it, which is of the same number, than to the other preceding clauses, which are all expressed in the plural number. And though I know enallage of numbers be very usual, yet they are not to be supposed without necessity.
Fuente: English Annotations on the Holy Bible by Matthew Poole
All [they that be] fat upon earth,…. Rich men, who abound in worldly substance, are in very flourishing and prosperous circumstances, of whom for the most part this is literally true; yea, by these sometimes are meant princes, rulers, the chief among the people in power and authority, as well as in riches; see Ps 78:31; the phrase may design such who are in prosperous circumstances in their souls, in spiritual things, in faith, comfort, and spiritual joy, Ps 92:14; but the former sense is best: Jarchi inverts the words, “they shall eat”, that is, the meek shall eat, “all the fat of the earth, and worship”; which may be understood of the spiritual blessings of grace, which converted persons shall feed and live upon, Ps 63:5; the allusion may be to the fat parts of the earth, and what grows thereon, made so by ashes, which the word used has the signification of; for some lands are fattened by ashes being strewed upon them p; but rather the rich and great men of the earth are intended, who yet are but dust and ashes. They
shall eat, and worship; for as, in the first times of the Gospel, not many mighty and noble were called, yet some were; so more especially, in the latter day, many of this sort will be called, even kings and queens; who will not live upon their titles of honour, their grandeur and glory, but upon Christ and his Gospel, and will fall down before him, and serve and worship him; see Ps 72:10;
all they that go down to the dust shall bow before him; such as are in mean circumstances of life; so that both rich and poor shall serve him; or who are mean in their own eyes, sit in the dust of self-abhorrence, and put their mouths in the dust, are in a low condition, out of which the Lord raises them, Ps 113:7. The Targum paraphrases it, “who go down to the house of the grave”; that is, the dead; and then the sense is, that Christ is the Lord, both of the dead and living, and that those that are under the earth, and are reduced to dust, as well as they that live and are fat upon it, shall bow the knee to Christ, when raised again, who is the Judge of quick and dead; see Ro 14:9 Php 2:10;
and none can keep alive his own soul; as no man can quicken himself when dead in trespasses and sins; so when he is made alive, he cannot preserve his life, nor nourish himself, nor make himself lively and comfortable, nor cause his heart to live, as in Ps 22:26; but by eating the flesh, and drinking the blood of Christ, feeding and living upon him by faith: though some take the sense to be, that such as are before described as converted persons, will not seek to save their lives, but will freely lay them down and part with them for Christ’s sake; but rather the meaning is, that so universal will the kingdom of Christ be, as that high and low, rich and poor, will be bowing to him; whoever are his enemies, and will not have him to rule over them, will be brought before him and slain, and none of them will be able to save themselves; so the Targum, “he will not quicken”, or “keep alive, the soul of the wicked”; or as Jarchi interprets it,
“he will have no mercy on them, to keep their souls alive from hell.”
p “Effoetos cinerem immundum jactare per agros”, Virgil. Georgic. l. 1. v. 79.
Fuente: John Gill’s Exposition of the Entire Bible
29. All the fat ones of the earth shall eat and worship. Lest it should be thought inconsistent that now the fat ones of the earth are admitted as guests to this banquet, which David seemed immediately before to have appointed only for the poor, let us remember that the first place was given to the poor, because to them principally comfort was set forth in the example of David. Yet it was necessary, in the second place, that the rich and the prosperous should be called to the feast, that they might not think themselves excluded from the participation of the same grace. They are not, it is true, urged, by the pressure of present calamities, to seek comfort for grief, but they have need of a remedy to prevent them from intoxicating themselves with their delights, and to excite them rather to lay up their joy in heaven. Again, since they also are subject to a variety of troubles, their abundance will be a curse to them, provided it keep their minds down to the earth. The amount of the Psalmist’s statement is, that this sacrifice will be common as well to those who are sound, lusty, and in opulent circumstances, as to those who are lean, poor, and half dead from the want of food; that the former, laying aside their pride, may humble themselves before God, and that the latter, though they may be brought low, may lift up their minds by spiritual joy to God, the author of all good things, as James (Jas 1:9) admonishes both classes, in these words, “Let the brother of low degree rejoice in that he is exalted; but the rich in that he is made low.” Now, if God, under the law, joined the full with the hungry, the noble with the mean, the happy with the wretched, much more ought this to take place at the present day under the gospel. When, therefore, the rich hear that food is offered to them elsewhere than in earthly abundance, let them learn to use the outward good things which God has bestowed upon them for the purposes of the present life, with such sobriety as that they may not be disgusted with spiritual food, or turn away from it, through loathing. So long as they wallow in their own filth, they will never long for this food with a holy desire; and although they may have it at hand, they will never take pleasure in tasting it. (525) Farther, as those who are fat must become lean, in order that they may present themselves to God to be fed and nourished, so David endeavors to inspire the famished with assured and undaunted confidence, lest their poverty should hinder them from coming to the banquet. Yea, he invites even the dead to come to the feast, in order that the most despised, and those who, in the estimation of the world, are almost like putrefying carcases, may be encouraged and emboldened to present themselves at the holy table of the Lord. The change which the Psalmist makes in the number, from the plural to the singular, in the end of the verse, somewhat obscures the sense; but the meaning undoubtedly is, that those who seem already to be reduced to dust, and whose restoration from death to life is, as it were, despaired of, shall be partakers of the same grace with him.
(525) “ Et encores qu’ils les ayent en main, ils ne pourront prendre plaisir in les savourer.” — Fr.
Fuente: Calvin’s Complete Commentary
(29) Shall eat.The figure of the banquet is resumed from Psa. 22:26, and extended. The mention of the fat upon earth, as included in this feast, seems certainly out of place, and injures the parallelism. We must change the text to either (1) Shall eat and do homage all earths mourners, or (2) Ah! to him shall be bowed all the fat ones of earth.
They that go down to the dusti.e., those on the point to die through their sufferings.
And none can keep.Better, And he who cannot keep his soul alive. Literally, has not kept. But the parallelism shows that this is not spoken of those actually dead, but of those not able from poverty to keep body and soul together.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
29. Shall eat and worship The idea of the sacrificial feast (see on Psa 22:25) is resumed; but it is now a spiritual feast, differing from the shelameem in this, that of this gospel feast all classes, without distinction, may partake, not the poor only. See Psa 22:26.
All fat upon earth All rich, worldly prosperous, mighty. Deu 31:20; Psa 92:14.
All that go down to the dust A description here of sorrow and poverty. Job 30:19; Psa 113:7; Isa 3:26; Isa 47:1.
None can keep alive his own soul Literally, whosoever cannot keep his soul alive, or respite his life from the grave. “A strong expression for extreme destitution. He who was just about to perish is now seen kneeling at the sacrificial feast, in honour of this great salvation.” Alexander.
‘All the fat ones 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.’
In His presence all are equal. Both those who prosper and those who can hardly keep themselves alive and are near death (in other words men of every kind and situation) will look to YHWH for life, partaking of His sacrifice of Himself, and will worship Him.
Psa 22:29. All they that be fat upon earth, &c. The fat upon earth, means the rich, the great, and princes themselves. Houbigant renders it, the rich of the earth. They shall eat and worship; devoutly partake of the eucharistical sacrifice of Christ, as the Jews did of the legal sacrifices. See 1Co 10:17-18. The latter part of the verse is understood differently. All that descend into the dust, some suppose to mean all the poor, who, as well as the rich, shall worship him. For none can keep alive his own soul: i.e. The greatest, as well as the meanest, must acknowledge that their salvation proceeds from him alone. Houbigant renders this and the following verses thus: All the rich of the earth shall come and worship; all those who go down into the dust shall prostrate themselves before him; Psa 22:30. But my soul shall live to him: my seed shall serve him; it shall be accounted to the Lord for a generation: Psa 22:31. They shall come and declare his righteousness unto a people who shall be born, when he hath done this: i.e. when he hath fulfilled that which is here predicted.
REFLECTIONS.1st, We have here,
1. A bitter complaint under a sense of God’s absence from his soul. My God, my God, why hast thou forsaken me, and art so far from helping me, when under the bitterest agonies of soul, as well as tormenting pains in my body, and from the words of my roaring, when with an exceeding loud and bitter cry I bemoan my sufferings? In the day on the cross, and in the night in the garden, incessantly he cried; and yet the bitter cup might not pass from him; and herein God appeared as if he heard him not.
2. He encourages his trust in God, notwithstanding his most painful situation, [1.] From a sense of the holiness of God; Thou art holy, who, in all the sufferings that the Redeemer endured, designed to display his righteousness in the punishment of sin; O thou that inhabitest the praises of Israel, art the object of continual praise for the wondrous mercies manifested in redeeming grace. [2.] From the former experience of the saints of God: Our fathers trusted in thee, &c. As God, it may be said, Who is his father? As man he was the seed of Abraham, David, &c. whose troubles were as great as their deliverances were glorious, and who never sought God’s face in vain.
3. He laments the contempt and reproach cast upon him: as a worm trodden down by every foot; so despicable, as if he was no man; below the meanest; derided and scorned; treated as an impostor; executed as a villain and murderer; and, even on the accursed tree, mockery added to his shame and torture; while they who went by literally fulfilled his prophecy, wagging the head and saying, He trusted on the Lord, that he would deliver him: let him deliver him, seeing he delighted in him.
Note; (1.) The most honourable character in the sight of God is usually that which man despiseth. (2.) They who will be followers of Christ must be content to bear his reproach.
4. Notwithstanding, he trusted in God, whose care from tenderest infancy he had experienced; by wonderous providences, though in a stable born, thou didst make me hope, or keep me in safety; and, by a miraculous vision, secured him, when a babe at the breast in Egypt, from Herod’s cruelty. I was cast upon thee from the days of my nativity, and I trust that I shall find the same protection to the end of my life. Note; The mercies of our days of helpless infancy should never be forgotten; and he who brought us safely from the womb, we are bound to trust, will carry us comfortably to our grave.
2nd, Whither shall the afflicted sufferer fly, but unto the God of his help and his salvation? We have now the sufferings of Christ described; and with such precision, that we cannot but be convinced that Jesus is the Christ. Troubles like rolling waves, from perfidious friends and open enemies, approached him; none to help him; forsaken of all, and left alone to grapple with the united force of earth and hell. Fierce and strong as bulls of Bashan, his enemies rushed upon him; eager as the blood-hound on his prey, they seized him; and, cruel as a ravening and roaring lion, sought to terrify his mind, while they broke him in pieces with their savage jaws. He seems as weak as water; his joints as if unloosed; his heart melted as wax, and his strength quite failing him. He is compassed about by the assembly of the wicked, urgent to hasten his miserable end; nailed to the accursed tree, hung up in ignominy and torture; his bones ready to start through his skin; his enemies feasting their eyes with the inhuman spectacle; his tongue dry with thirst, which is insulted with vinegar mingled with gall; his blood gushing out as water upon the earth; his soul melted as wax with a sense of the divine wrath, and death coming to put at last a period to his miseries. Such things he endured for us men, and for our salvation. Had he not borne these torturing pains, we must have been eternally tormented: if his soul had not felt the wrath of God, ours must have been exposed to it: but for his thirst we must have wanted a drop of water to cool a flaming tongue; or at least, if his body had not for a while been laid in the dust, our bodies and souls must have for ever lain in the belly of hell. O, blessed then, for ever blessed, be God for Jesus Christ!
3rdly, When Jesus, by the sufferings of death, for a moment seemed to sink beneath his foes, in silent anguish his people sat disconsolate; but lo! he comes to awaken up their praises, and from the dust to proclaim his great redemption. 2. He calls upon his people to join the thanksgiving. The spiritual seed of Jacob, and the true Israel of God, must praise and glorify him for his mercy in the Redeemer, whose afflictions, far from despising or abhorring, he was well-pleased with, and accepted as the full satisfaction for our sins; looked upon him with most delightful complacence, even in his agony, and heard and answered his cry in the salvation vouchsafed to him in the resurrection-day, and to all his faithful people for his sake: and herein the Saviour leads the way, My praise shall be of thee in the great congregation: I will pay my vows of praise to God, or his engagements to his faithful people, whose character is given as those who fear God.
3. In Christ are found rich supplies for the soul’s nourishment and comfort. The meek, those who are lowly in their own eyes, and have learned of the meek and humble Jesus, shall eat, feed upon the flesh of Christ, and all the saving benefits thence derived, and be satisfied, in the perfection of his sacrifice and redemption, and the consequent enjoyment of God to all eternity.
4. The extent of Christ’s kingdom shall be universal. By the power of Divine grace, the ends of the earth shall be called and converted to him, and come and worship before him. The kingdoms of the world shall become the kingdoms of the Lord, and he shall be the governor, to reign in his people’s hearts by love, and over his enemies with a rod of iron.
Psa 22:29 All [they that be] fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.
Ver. 29. All they that be fat upon the earth ] i.e. Rich and prosperous, wealthy and well liking, these shall feed on Christ, and be furthered thereby in his service; so shall also the poorer sort, called here,
They that go down to the dust, and that cannot keep alive, &c. All they that be fat = All the great ones.
shall bow. Compare Php 1:2, Php 1:9-11, and references there.
And none can = Even He cannot: reference to Mat 27:42. Compare Act 1:8.
soul. Hebrew. nephesh. App-13.
that be: Psa 73:7, Psa 78:31, Isa 10:16
shall: Psa 45:12, Psa 72:10, Psa 72:11, Isa 60:3-5, Isa 60:16, Rev 21:24
all they that: Psa 113:7, Isa 26:19, Isa 29:4, Phi 2:10, Rev 20:12-15
bow: Isa 45:23, Rom 14:10-12
and none: Psa 49:6-9, Hos 13:9, Joh 3:36, Joh 11:25, Joh 11:26
Reciprocal: Gen 3:19 – and Gen 24:26 – General Deu 26:10 – and worship Psa 23:5 – preparest Psa 66:3 – through Psa 66:9 – holdeth Psa 69:32 – your heart Psa 110:2 – rule Pro 9:5 – General Eze 45:17 – he shall prepare Mic 6:6 – bow Joh 12:43 – they 1Co 11:24 – eat 2Co 1:9 – that
Psa 22:29. All they that be fat upon the earth It was said, Psa 22:26, that the meek, the lowly, and poor should eat and be satisfied: it is here foretold, that the fat ones of the earth; the rich and great, the nobles, princes, and kings, should be called in to partake of the feast. And worship This word is added to show what kind of eating he spoke of, that it is a spiritual eating, a feeding upon the bread of life, a partaking of Christ and his benefits. High and low, rich and poor; all mankind are invited to partake of the gospel-feast. All they that go down to the dust That is, the whole human race; for none can escape death; shall bow before him As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. And none can keep alive his own soul Can secure or preserve his natural life longer than God is pleased to continue it to him, or can be the author to himself of spiritual and eternal life. It is, therefore, the great interest as well as duty of all to bow before the Lord Jesus; to give themselves up to him to be his subjects and worshippers; for this is the only way, and it is a sure way, to secure happiness when they 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. Observe, reader, all who would partake of the benefits of Christs passion, here or hereafter, must worship, confide in, love and obey him as a Saviour and a king, before they are called to bow before and adore him as a judge. But the latter part of this verse is understood differently by some. All that descend into the dust, they suppose to mean all the poor, who, as well as the rich, are called upon, and shall have the privilege to worship him. For none can keep alive his own soul That is, the greatest, as well as the meanest, must acknowledge that their salvation proceeds from him alone.
22:29 All [they that be] fat {r} upon earth shall eat and worship: all they that go down to the dust shall bow before him: {s} and none can keep alive his own soul.
(r) Though the poor are first named as in Psa 22:26 yet the wealthy are not separated from the grace of Christ’s kingdom.
(s) In whom there is no hope that he will recover life: so neither poor nor rich, quick nor dead will be rejected from his kingdom.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
1. He opens the triumphant song himself: I will declare thy name, thy glory, grace, and faithfulness, unto my brethren, the church of the faithful redeemed, whom Christ is not ashamed to call brethren: in the midst of the congregation will I praise thee; in the hearts of his militant members on earth, or at the head of his glorified saints in heaven.
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes