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._ All they that be fat - not only the poor and. "meek" of this world, but the rich (as "fattest" is used, Psalms 78:31; an image from fat cattle, Ezekiel 34:20) shall "eat" of the spiritual feast (cf. Song of Solomon 5:1). The wealth of the rich cannot buy the one inestimable viand, without which they are spiritually destitute-the body and blood of Christ, by faith made the food of the soul. On the other hand, no degree of poverty, temporal or spiritual, excludes any from it. All alike are before God spiritually poor; to all alike God in Christ

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 abu...

22-31 The Saviour now speaks as risen from the dead. The first words of the complaint were used by Christ himself upon the cross; the first words of the triumph are expressly applied to him, Hebrews 2:12. All our praises must refer to the work of redemption. The suffering of the Redeemer was graciously accepted as a full satisfaction for sin. Though it was offered for sinful men, the Father did not despise or abhor it for our sakes. This ought to be the matter of our thanksgiving. All humble, gracious souls should have a full satisfaction and happiness in him. Those that hunger and thirst after righteousness in Christ, shall not labour for that which satisfies not. Those that are much in praying, will be much in thanksgiving. Those that turn to God, will make conscience of worshipping before him. Let every tongue confess that he is Lord. High and low, rich and poor, bond and free, meet...

Verse Psalms 22:29. _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 Syri

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: Judges 3:29; Job 15:27;...

EXPOSITION THERE is no psalm which has raised so much controversy as this. Admitted to be Messianic by the early Hebrew commentators, it is by some understood wholly of David; by others, applied to the Israelite people, or to the pious part of it; by others again, regarded as an ideal representation of the sufferings of the righteous man, and the effects of them; and by one or two eccentric critics, explained as referring to Hezekiah or Jeremiah. Against the view that David means to describe in the psalm his own dangers, sufferings, and deliverance, it is reasonably urged that David was at no time in the circumstances here described—he was never without a helper (Psalms 22:11); never "despised of the people" (Psalms 22:6); never stripped of his clothes ...

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 Psalms 78:31; the phrase may design such who are in prosperous circumstances in their souls, in spiritual things, in faith, comfort, and spiritual joy, Psalms 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, Psal

This Psalm so sweetly and so accurately pictures the inward griefs of our Divine Saviour that it might have been written after the crucifixion rather than so many hundreds of years before it. I call your attention to the fact that this Psalm is followed by the 23 rd, which begins, «The Lord is my Shepherd; I shall not want;» to remind you that you and I would never have had that sweet 23 rd Psalm to sing if our Divine Shepherd had not been made, with groans and tears, to weep out the 22 nd Psalm, which begins with our Saviour's saddest cry from the cross. Psalms 22:1. _My God, my God! why hast thou forsaken me?_ Every word here is emphatic. Take the first two words «My God, my God.» These reveal our Saviour's claim upon God as his God. Why hast thou forsaken me? I can understand that others should leave me, but why hast thou done so?» Then lay the stress upon the last wo

Psalms 22 The Sufferings of Christ and the Glory That Follows _ 1. The suffering (Psalms 22:1)_ 2. The glory (Psalms 22:22) Psalms 22:1. In many respects this Psalm is the most remarkable in the entire book and one of the sublimest prophecies in the whole Bible. The sufferings of Christ and the glory that should follow are here wonderfully foretold. The inscription mentions A yeleth Shahar, which means “the hind of the morning.” Jewish tradition identifies this hind with the early morning light, when the day dawns and the rays of the rising sun appear like the horns of the hind. The eminent Hebraist Professor Deli

XXII. This Ps. (p. 372) consists of two parts. In Psalms 22:1 a godly man in deep and manifold distress complains that the God of his fathers, the God who has been with him from the beginning, has deserted him (see p. 372). Psalms 22:22 is a liturgical addition: it expresses the pious Israelite's gratitude for Israel's glory, which is to be acknowledged even by the heathen. No attempt is made to bridge the gulf between the despair of Psalms 22:1 and the confidence of the added verses, which depict Israel's prosperity as already come. PSALMS 22:3. The LXX read, Thou dwellest in the holy place, O thou that art Israel's praise,