All the rich ones of the earth shall eat and worship. All those who go down to the dust shall bow before him, even he who can’t keep his soul alive.
Parallel Translations
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All the rich ones of the earth shall eat and worship. All those who go down to the dust shall bow before him, even he who can’t keep his soul alive.
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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.
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(22-30) All the fat ones of the earth shall eat and worship; all they that go down to the dust shall kneel before Him, even he that cannot keep his soul alive.
Cross-references (19)
Passages linked to Psalms 22:29 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Philippians 2:10 that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth,
- Isaiah 26:19 Your dead shall live. My dead bodies shall arise. Awake and sing, you who dwell in the dust; for your dew is like the dew of herbs, and the earth will cast out the departed spirits.
- Psalms 45:12 The daughter of Tyre comes with a gift. The rich among the people entreat your favor.
- Psalms 113:7 He raises up the poor out of the dust. Lifts up the needy from the ash heap,
- John 11:25-26 Jesus said to her, “I am the resurrection and the life. He who believes in me will still live, even if he dies. Whoever lives and believes in me will never die. Do you believe this?”
- Isaiah 45:23 I have sworn by myself. The word has gone out of my mouth in righteousness, and will not be revoked, that to me every knee shall bow, every tongue shall take an oath.
- Revelation 20:12-15 I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of life. The dead were judged out of the things which were written in the books, according to their works. The sea gave up the dead who were in it. Death and Hades gave up the dead who were in them. They were judged, each one according to his works. Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. If anyone was not found written in the book of life, he was cast into the lake of fire.
- Romans 14:10-12 But you, why do you judge your brother? Or you again, why do you despise your brother? For we will all stand before the judgment seat of Christ. For it is written, “ ‘As I live,’ says the Lord, ‘to me every knee will bow. Every tongue will confess to God.’ ” So then each one of us will give account of himself to God.
- Psalms 49:6-9 Those who trust in their wealth, and boast in the multitude of their riches— none of them can by any means redeem his brother, nor give God a ransom for him. For the redemption of their life is costly, no payment is ever enough, that he should live on forever, that he should not see corruption.
- Psalms 72:10-11 The kings of Tarshish and of the islands will bring tribute. The kings of Sheba and Seba shall offer gifts. Yes, all kings shall fall down before him. All nations shall serve him.
- Psalms 73:7 Their eyes bulge with fat. Their minds pass the limits of conceit.
- Psalms 78:31 when the anger of God went up against them, killed some of their fattest, and struck down the young men of Israel.
- Isaiah 10:16 Therefore the Lord, Yahweh of Armies, will send among his fat ones leanness; and under his glory a burning will be kindled like the burning of fire.
- Isaiah 29:4 You will be brought down, and will speak out of the ground. Your speech will mumble out of the dust. Your voice will be as of one who has a familiar spirit, out of the ground, and your speech will whisper out of the dust.
- Isaiah 60:3-5 Nations will come to your light, and kings to the brightness of your rising. “Lift up your eyes all around, and see: they all gather themselves together. They come to you. Your sons will come from far away, and your daughters will be carried in arms. Then you shall see and be radiant, and your heart will thrill and be enlarged; because the abundance of the sea will be turned to you. The wealth of the nations will come to you.
- Isaiah 60:16 You will also drink the milk of the nations, and will nurse from royal breasts. Then you will know that I, Yahweh, am your Savior, your Redeemer, the Mighty One of Jacob.
- Hosea 13:9 You are destroyed, Israel, because you are against me, against your help.
- John 3:36 One who believes in the Son has eternal life, but one who disobeys the Son won’t see life, but the wrath of God remains on him.”
- Revelation 21:24 The nations will walk in its light. The kings of the earth bring the glory and honor of the nations into it.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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John Calvin 1540 · Public Domain 29. All the fat ones of the earth shall…
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 (James 1:9, 10) 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. “Et encores qu’ils les ayent en main, ils ne pourront prendre plaisir in les savourer.” — Fr.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain In whom there is no hope that he shall…
In whom there is no hope that he shall recover life: so neither poor nor rich, quick nor dead shall be rejected from his kingdom.
Though the poor be first named, as verse 26, yet the wealthy are not separated from the grace of Christ’s kingdom.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 22:29 All [they that be] fat upon earth…
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,
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They that go down to the dust, and that cannot keep alive, &c.] That is, that are low kept, and half dead, through hunger and misery.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain All, i.e. many of them, as the word all…
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.
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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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain All they that be fat upon earth,.... Rich men,…
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 Psa 78:31; the phrase may design such who are in prosperous circumstances in their souls, in spiritual things, in faith, comfort, and spiritual joy, Psa 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, Psa 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 Psa 72:10;
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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, Psa 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 Rom 14:9, Phi 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 Psa 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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Fat - Kings and princes, and the great men…
Fat - Kings and princes, and the great men of the world. Shall eat - Shall feed upon the bread of life, Christ and all his benefits. Worship - This is added to shew what kind of eating he spoke of. Go down - That is, all mankind, for none can escape death.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 29. All they that be fat upon earth]…
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.
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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 נפשו naphsho, HIS soul, some MSS., in accordance with the above ancient versions, have נפשי naphshi, MY soul. And instead of לא lo, not, two MSS., with the versions, have לו lo, to HIM. And for חיה chiyah, shall vivify, some have יחיה yichyeh, shall live. The text, therefore, should be read, My soul (נפשי napshi) shall live (לו lo) to him: my seed (זרעי 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."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 22:29. All they that be fat upon the…
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 Christ’s 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain All they that be fat upon the earth -…
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;
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(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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 29. Shall eat and worship—The idea of the sacrificial…
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.
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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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 29. A most obscure verse. The first line (according…
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.
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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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (29) Shall eat.—The figure of the banquet is resumed…
(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 earth’s mourners,” or (2) “Ah! to him shall be bowed all the fat ones of earth.”
They that go down to the dust—i.e., those on the point to die through their sufferings.
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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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain All they that be fat upon earth shall eat…
All they that be fat upon earth shall eat and worship. The Christian feast is not for the poor and needy only, like Jewish sacrificial feasts, but for the "fat ones" of the earth as well the rich and prosperous. As Hengstenberg observes, "This great spiritual feast is not unworthy of the presence even of those who live in the greatest abundance: it contains a costly viand, which all their plenty cannot give a viand for which even the satisfied are hungry; and, on the other hand, the most needy and most miserable are not excluded" ("Commentary on the Psalms," vol. 1. p. 396). All they that go down to the dust shall bow before him; i.e. all mortal men whatsoever all that are on their way to the tomb shall bow before Christ, either willingly as his worshippers, or unwillingly as his conquered enemies, made to lick the dust at his feet. And none can keep alive his own soul. Life is Christ"s gift; the soul cannot be kept alive except through him, by his quickening Spirit. (Joh_6:53, Joh_6:63)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 29. All they that be fat upon earth,…
Ver. 29. All they that be fat upon earth, the rich and great are not shut out. Grace now finds the most of its jewels among the poor, but in the latter days the mighty of the earth
shall eat, shall taste of redeeming grace and dying love, and shall
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worship with all their hearts the God who deals so bountifully with us in Christ Jesus. Those who are spiritually fat with inward prosperity shall be filled with the marrow of communion, and shall worship the Lord with peculiar fervour. In the covenant of grace Jesus has provided good cheer for our high estate, and he has taken equal care to console us in our humiliation, for the next sentence is,
all they that go down to the dust shall bow before him. There is relief and comfort in bowing before God when our case is at its worst; even amid the dust of death prayer kindles the lamp of hope.
While all who come to God by Jesus Christ are thus blessed, whether they be rich or poor, none of those who despise him may hope for a blessing.
None can keep alive his own soul. This is the stern counterpart of the gospel message of "look and live." There is no salvation out of Christ. We must hold life, and have life as Christ's gift, or we shall die eternally. This is very solid evangelical doctrine, and should be proclaimed in every corner of the earth, that like a great hammer it may break in pieces all self confidence.
Ver. 29. And they shall bow that go down into the dust; their soul liveth not: that is, whose soul liveth not, by an Hebraism; it being meant, that he who is of most desperate condition, being without hope of life and salvation, his sins are so notorious, shall "eat" also of this feast, and be turned to God to "worship" and serve him; being thus plucked out of the jaws of death and everlasting destruction, as it were, being before this very hour ready to seize upon him. The new translation, None can keep alive his own soul, as it agreeth not with the Hebrew, so it makes the sense more perplexed. By "him that goeth down to the dust, whose soul liveth not", some understand the most miserably poor, who have nothing to feed upon, whereby their life may be preserved, yet shall feed also of this feast as well as the rich, and praise God. Ainsworth is for either spiritually poor and miserable, because most wicked, or worldly poor; and there is an exposition of Basil's, understanding by the rich, the rich in faith and grace, touching which, or the rich properly so called, he is indifferent. But because it is said, The fat of the earth, I prefer the former, and that the close of the verse may best answer to the first part; the latter by those that are going to the dust, understand the miserably poor. So that there is a commonplace of comfort for all, both richest and poorest, if they be subjects of God's kingdom of grace: their souls shall be alike fed by him and saved. John Mayer.
Ver. 29. All they that go down to the dust; either those who stand quivering on the brink of the grave, or those who occupy the humble, sequestered walks of life. As the great and opulent of the earth are intended in the first clause, it is not by any means unnatural to suppose that the image of going "down to the dust", is designed to represent the poor and mean of mankind, who are unable to support themselves, and to provide for their multiplied necessities. If the grave be alluded to, as is thought by many eminent divines, the beautiful sentiment of the verse will be, that multitudes of dying sinners shall be brought to worship Jehovah, and that those who cannot save or deliver themselves shall seek that shelter which none can find but those who approach the mercyseat. "Rich and poor", as Bishop Horne observes, "are invited" that is, to "worship God; ""and the hour is coming when all the race of Adam, as many as sleep in the `dust' of the earth, unable to raise themselves from thence, quickened and called forth by the voice of the Son of Man, must bow the knee to King Messiah." John Morison.
Ver. 29. To be brought to the dust, is, at first, a circumlocution or description of death: Shall the dust praise thee, shall it declare thy truth? Ps 30:9. That is, shall I praise thee when I am among the dead? "What profit is there in my blood, when I go down to the pit?" Not that profit, sure, I cannot bring thee in the tribute of praise when my life's gone out. Secondly, to be brought to the dust is a description of any low and poor condition. All they that be fat upon the earth (that is, the great and mighty), "shall eat and worship" "all they that go down to the dust" (that is, the mean and base), shall bow before him. As if he had said, rich and poor, high and low, the king and the beggar, have alike need of salvation by Jesus Christ, and must submit unto him, that they may be saved, for, as it there follows, none can keep alive his own soul. The captivity of the Jews in Babylon is expressed under those notions of death, and of dwelling in the dust (Isa 26:19); to show how low, that no power but his who can raise the dead, could work their deliverance. Joseph Caryl.
Ver. 29. None can keep alive his own soul. And yet we look back to our conversion, and its agonies of earnestness, its feelings of deep, helpless dependenceof Christ's being absolutely our daily, hourly needsupplieras a past somethinga stage of spiritual life which is over. And we are satisfied to have it so. The Spirit of God moved over our deadness, and breathed into us the breath of life. My soul became a living soul. But was this enough? God's word says, No. "None can keep alive his own soul." My heart says, No. Truth must ever answer to truth. I cannot (ah! have I not tried, and failed?) I cannot keep alive my own soul. We cannot live upon ourselves. Our physical life is kept up by supply from withoutair, food, warmth. So must the spiritual life. Jesus gives, Jesus feeds us day by day, else must the life fade out and die. "None can keep alive his own soul." It is not enough to be made alive. I must be fed, and guided, and taught, and kept in life. Mother, who hast brought a living babe into the world, is your work done? Will you not nurse it, and feed it, and care for it, that it may be kept alive? Lord, I am this babe. I live indeed, for I can crave and cry. Leave me not, O my Saviour. Forsake not the work of thine own hands. In thee I live. Hold me, carry me, feed me, let me abide in thee. "For thy kingdom is the Lord's: and he is the governor among the nations. 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." In our work for God, we need to remember this. Is not the conversion, the arousing of sinners, the great, and with many, the sole aim in working for God? Should it be so? Let us think of this other work. Let us help to keep alive. Perhaps it is less distinguished, as it may be less distinguished to feed a starving child than to rescue a drowning man. But let us walk less by sight, more by faith. Let us not indeed neglect to call to life those who are spiritually dead. But Oh! let us watch for the more hidden needs of the livingthe fading, starving, fainting souls, which yet can walk and speak, and cover their want and sorrow. Let us be fellow workers with God in all his work. And with a deep heart feeling of the need of constant life supplies from above, let us try how often, how freely, we may be made the channels of those streams of the "water of life", for "none can keep alive his own soul." Mary B. M. Duncan, in "Bible Hours." 1856.
Ver. 29. Having considered the vastness and glory of the prospect, our Lord next contemplates the reality and minuteness of its accomplishment. He sets before his mind individual cases and particular facts. He appears to look upon this picture of the future as we do upon a grand historical painting of the past. It seems natural to gaze with silent admiration on the picture as a whole, then to fix the attention on particular groups, and testify our sense of the general excellence, by expatiating on the truth and beauty of the several parts. John Stevenson.
Ver. 29. Grace for the rich, grace for the poor, but all lost without it.
Ver. 29. (last clause). A weighty text upon the vanity of self confidence.
Psalms 22:30*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain None can keep alive his own soul.
Psa_22:29
None can keep alive his own soul.
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 22:29 The Lord invites all people, rich and poor…
22:29 The Lord invites all people, rich and poor (22:26), to the banquet as long as they worship him.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.