Psalms 22:23 · Bible study
Psalms 22:23 Commentary: The Call to Worship After Lament
Hebrew · 9 what the commentators say
Meaning in one sentence
Study Psalm 22:23: who are the 'you who fear Yahweh'? Explore how three commands mark the shift from lament to thanksgiving.
Research Summary
- Meaning: A call for all true worshippers to respond to God’s deliverance with praise, honor, and reverent awe.
- Key words: Praise (verbal acclaim), glorify (honor with life), fear (reverent wonder).
- Main debate: Whether “you who fear Yahweh” includes Gentile proselytes or is limited to ethnic Israel (Clarke vs. Barnes/Gill).
- Theological theme: Corporate worship is the proper response to individual salvation.
- Best use: Introducing a time of worship following a testimony of God’s faithfulness.
Translation Comparison
BSB Berean Standard Bible 2020
You who fear the LORD, praise Him! All descendants of Jacob, honor Him! All offspring of Israel, revere Him!
WEB World English Bible 2000
You who fear Yahweh, praise him! All you descendants of Jacob, glorify him! Stand in awe of him, all you descendants of Israel!
KJV King James Version 1769
Ye that fear the Lord, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.
ASV American Standard Version 1901
Ye that fear Jehovah, praise him; All ye the seed of Jacob, glorify him; And stand in awe of him, all ye the seed of Israel.
YLT Young's Literal Translation 1898
Ye who fear Jehovah, praise ye Him, All the seed of Jacob, honour ye Him, And be afraid of Him, all ye seed of Israel.
Darby Darby Bible 1890
Ye that fear Jehovah, praise him; all ye the seed of Jacob, glorify him; and revere him, all ye the seed of Israel.
Translations in other languages (9 available)
Los que teméis á Jehová, alabadle; glorificadle, simiente toda de Jacob; y temed de él, vosotros, simiente toda de Israel.
Vós que temeis ao SENHOR, louvai a ele! E vós, de toda a semente de Jacó, glorificai a ele! Prestai culto a ele, vós de toda a semente de Israel.
Je publierai ton nom parmi mes frères,
Rühmet den HERRN, die ihr ihn fürchtet; es ehre ihn aller Same Jakobs, und vor ihm scheue sich aller Same Israels.
Zo zal ik Uw Naam mijn broederen vertellen; in het midden der gemeente zal ik U prijzen.
O voi che temete l’Eterno, lodatelo! Glorificatelo voi, tutta la progenie di Giacobbe, e voi tutta la progenie d’Israele, abbiate timor di lui!
Tedy opowiem imię twoje braciom mym; w pośród zgromadzenia chwalić cię będę.
你們敬畏 耶和華 的人要讚美他！雅各 的後裔 都 要榮耀他！以色列 的後裔 都 要懼怕 他！
You who have fear of the Lord, give him praise; all you seed of Jacob, give him glory; go in fear of him, all you seed of Israel.
Verse in Context
Scholars' Consensus
Commentators agree that Psalm 22:23 marks a turning point. After the sufferer's cry of distress (vv.1-21), the speaker calls the congregation to respond. Barnes defines "you who fear Yahweh" as "those who are pious." Gill expands this to "all the people of God, whether Jews or Gentiles." Clarke suggests the phrase may refer particularly to Gentile proselytes invited to worship. The three commands, praise, glorify, stand in awe, are parallel exhortations that move from verbal acclaim to reverent adoration. The repeated address to "seed of Jacob" and "seed of Israel" grounds the call in the covenant community. The verse functions as the hinge: personal deliverance becomes the basis for corporate worship.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Ethnic Israel only: The wording 'seed of Jacob' and 'seed of Israel' seems to limit the call to descendants (Barnes, Gill).
- Inclusive of Gentile proselytes: Clarke argues 'those who fear him' was a standard term for Gentile converts to Judaism.
- Pious worshippers of any nation: Other commentators expand to all who fear God, consistent with the universal scope of v.27.
What is clear: All Christians agree that the verse is a call to worship God based on his faithful response to the sufferer's prayer.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the worshippers | All true worshippers are called to praise God. | Some limit the phrase to Jewish descendants (Barnes, Gill); others see inclusion of Gentile proselytes (Clarke). |
| Relationship of the three commands | All three commands are parallel calls to worship God. | Some see a progression from verbal praise to deeper awe (Henry); others treat them as synonyms (Barnes). |
| Messianic fulfillment | The psalm is used in Hebrews 2:12 to point to Christ. | Whether David's own experience was the primary meaning or the psalm is purely typological of Christ (Calvin vs. others). |
| Setting of the verse | The verse assumes a congregation gathered for worship. | Whether this reflects a temple ritual after a personal deliverance (Delitzsch) or a future eschatological scene (Matthew Henry). |
Historical & Cultural Context
Psalm 22 is a lament that turns to thanksgiving. The speaker, traditionally David, describes profound suffering, enemies like bulls and lions, physical collapse, and mockery (vv.12-18). Yet in verse 22 he announces, "I will declare your name to my brothers. Among the assembly, I will praise you." Verse 23 then directly addresses the assembly, calling them to join in worship. The terms "descendants of Jacob" and "descendants of Israel" identify the covenant community, the people of God who gathered for temple festivals. The threefold command, praise, glorify, fear, reflects the full range of response Israel owed to Yahweh. Praise (halal) was verbal celebration. Glorify (kabed) meant to honor, to give weight. Fear (yare) meant reverent awe, not terror. Together they sum up proper worship.
The historical setting is likely a thanksgiving ritual in the temple after deliverance from great danger. The speaker publicly testifies, and the congregation responds by acknowledging God's faithfulness. This pattern, individual testimony leading to corporate worship, appears throughout the Psalms. In Christian tradition, the New Testament applies verse 22 to Christ (Hebrews 2:12), making verse 23 Christ's call to the church to praise the Father for salvation. The assembly envisioned is the "great congregation" where vows are paid (v.25), suggesting a formal worship setting. The call to "stand in awe" underscores the gravity of God's saving act.
Textual Notes
The consulted commentaries note no significant textual variants for Psalm 22:23. Keil & Delitzsch mention a minor variation in the Hebrew text (the form of the third verb, between jussive and imperative), but this does not affect the meaning of the verse.
Reception History
Psalm 22:23 has been read as the Messiah's call to the church. In Hebrews 2:12-13, the New Testament applies the preceding verse to Christ, implying that verse 23 extends the call to his “brothers”, believers. Early church fathers saw this as a prophecy of the inclusion of the Gentiles. Matthew Henry applies it to Christ's triumphant exaltation. In liturgical tradition, this verse has inspired calls to worship and hymns that move from lament to praise.
Preaching This Verse
Three-point outline
- Who is called to worship? Those who fear God, all true believers, regardless of background. This is not limited to ethnic Israel but extends to everyone who reverences the Lord.
- How are they to respond? With praise, glorifying, and fear. Each command deepens the response: from words of thanks to acts of honor to humble reverence.
- Why the response? Because God has answered the sufferer's cry. The basis for worship is God's faithful deliverance.
Five-point outline
- Identify the worshippers: “You who fear Yahweh”, a designation for the faithful community.
- First response, praise: Vocal acknowledgment of God’s character and acts.
- Second response, glorify: Honoring God with one’s life and testimony.
- Third response, fear: Standing in awe of God’s majesty and mercy.
- The result: The congregation joins the individual in declaring God’s goodness, spreading the news to others (v.30-31).
Illustration hooks
- A cancer patient who shares a story of healing in church, leading the congregation to praise God together.
- A community that rallies to help a family after a fire, then gathers to thank God for provision.
- An annual testimony service where members tell of answered prayer, and the whole church responds with hymns of praise.
Questions your congregation is asking
- What does it mean to “fear” God in a healthy way?
- Is my faith primarily personal, or do I engage in corporate worship?
- How can I move from lament to praise when I’m still hurting?
Leading a Discussion
This verse stands at the turning point of Psalm 22. The speaker has cried out in anguish, but now he calls others to praise. It shows that personal deliverance is never just for the individual, it becomes the foundation for community worship.
Discussion questions
- Observation: What three things does the speaker command the congregation to do? How are they similar? How are they different?
- Interpretation: Who are “you who fear Yahweh”? How does the description “seed of Jacob” and “seed of Israel” help us understand?
- Interpretation: Why does the speaker move from lament to praise in this verse? What has changed (see vv.22, 24)?
- Application: How does your own experience of answered prayer lead you to worship with others?
- Application: The call includes “fear” (awe). How can we cultivate reverent fear in worship without losing joy?
- Interpretation: How does the New Testament use Psalm 22:22 (Hebrews 2:12) to connect Christ to this call? What does that mean for the church?
- Application: What would it look like for your small group to “glorify” God together in a concrete way this week?
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| I Chronicles 16:8 | Oh give thanks to Yahweh. Call on his name. Make what he has done known among the peoples. |
| I Chronicles 16:13 | you offspring of Israel his servant, you children of Jacob, his chosen ones. |
| Psalms 22:30 | Posterity shall serve him. Future generations shall be told about the Lord. |
| Psalms 33:8 | Let all the earth fear Yahweh. Let all the inhabitants of the world stand in awe of him. |
| Psalms 50:23 | Whoever offers the sacrifice of thanksgiving glorifies me, and prepares his way so that I will show God’s salvation to him.” |
| Psalms 86:12 | I will praise you, Lord my God, with my whole heart. I will glorify your name forever more. |
| Psalms 105:3 | Glory in his holy name. Let the heart of those who seek Yahweh rejoice. |
| Psalms 105:7 | He is Yahweh, our God. His judgments are in all the earth. |
Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke draws a distinction between two groups in this verse. He proposes that those who fear the Lord may refer to Gentile proselytes, while the phrases "seed of Jacob" and "seed of Israel" directly name the Jewish people. Both are exhorted to glorify and fear God in response to the Gospel.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the speaker shifts from declaring his own praise to directly addressing the congregation that fears the Lord. The call to glorify and fear God is spoken as if the speaker stands in their midst, urging all true worshippers, described here as the seed of Jacob and Israel, to honor Him.
Calvin's Commentaries Reformed 1564
Calvin reads this psalm as David's personal complaint that serves as a prophetic type of Christ, showing the pattern of abasement before exaltation. He is notably dismissive of elaborate mystical interpretations of the title "hind of the morning," insisting interpreters have needlessly sought hidden meaning in a minor detail.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that "ye that fear the Lord" addresses not the entire nation but the inner circle of true believers most in sympathy with the Psalmist. Already he envisions himself standing in the great congregation, summoning this faithful remnant to praise.
Geneva Bible Notes Reformed 1599
The Geneva Note calls on those who fear the Lord, specifically the descendants of Jacob and Israel, to respond with praise, magnification, and continued reverence. The summons is to the covenant community: fear of God is not an end in itself but the basis for declaring His greatness.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that the call to praise is directed not at ethnic Jews or proselytes but at the whole spiritual seed of Jacob and Israel—all who possess a reverential, filial fear of God. This godly fear, consistent with faith and joy, arises from recognizing God's grace and goodness displayed in Christ's suffering and salvation.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch highlight that the sufferer calls his fellow Israelites "brethren" by both natural and spiritual ties. He recognizes that his suffering has meaning for the unfolding of redemption history, so he vows to make his deliverance common property and proclaim it to the whole congregation.
Lange's Commentary Reformed 1857
Lange argues that the psalm is neither merely David speaking about himself nor a direct prophecy from the Messiah. Rather, David spoke as a prophet who saw himself as a type of the coming Christ, so his words describe both his own experience and the future Messiah's in a single, Spirit-inspired utterance.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry sees the psalm's sudden shift from complaint to triumph as Christ himself moving from humiliation to exaltation. The opening words of the triumph are Christ's own promise to declare God's name among his people. Christ's certain hope of the joy before him turned his laments into praise.