Psalm 34, attributed to David, reflects on his experience of escaping from King Abimelech by feigning madness, emphasizing the importance of constant praise to God in all circumstances. The psalm consists of a hymn and an exhortation, encouraging others to share in acknowledging God's goodness and providential care. It serves as a reminder of the mercy experienced despite personal shortcomings, urging a life dedicated to thanksgiving and public worship.

1. PSALM 34 COMME TARY
EDITED BY GLENN PEASE
I TRODUCTIO
SPURGEON, "Title. Psalm of David, when he changed his behaviour before Abimelech; who
drove him away, and he departed. Of this transaction, which reflects no credit upon David's
memory, we have a brief account in 1 Samuel 21:1-15. Although the gratitude of the psalmist
prompted him thankfully to record the goodness of the Lord in vouchsafing an undeserved
deliverance, yet he weaves none of the incidents of the escape into the narrative, but dwells only
on the grand fact of his being heard in the hour of peril. We may learn from his example not to
parade our sins before others, as certain vainglorious professors are wont to do who seem as
proud of their sins as old Greenwich pensioners of their battles and their wounds. David played
the fool with singular dexterity, but he was not so real a fool as to sing of his own exploits of folly.
In the original, the title does not teach us that the psalmist composed this poem at the time of his
escape from Achish, the king or Abimelech of Gath, but that it is intended to commemorate that
event, and was suggested by it. It is well to mark our mercies with well carved memorials. God
deserves our best handiwork. David in view of the special peril from which he was rescued, was at
great pains with this Psalm, and wrote it with considerable regularity, in almost exact accordance
with the letters of the Hebrew alphabet. This is the second alphabetical Psalm, the twenty-fifth
being the first.
Division. The Psalm is split into two great divisions at the close of Psalms 34:10, when the
Psalmist having expressed his praise to God turns in direct address to men. The first ten verses
are A HYMN, and the last twelve A SERMON. For further assistance to the reader we may
subdivide thus: In Psalms 34:1-3, David vows to bless the Lord, and invites the praise of others;
from Psalms 34:4-7 he relates his experience, and in Psalms 34:8-10 exhorts the godly to
constancy of faith. In Psalms 34:1-14, he gives direct exhortation, and follows it up by didactic
teaching from Psalms 34:15-22 to the close.
1 I will extol the Lord at all times;
his praise will always be on my lips.
BAR ES, "I will bless the Lord - I will praise him; I will be thankful for his
mercies, and will always express my sense of his goodness.
At all times - In every situation of life; in every event that occurs. The idea is, that he
would do it publicly and privately; in prosperity and in adversity; in safety and in
danger; in joy and in sorrow. It would be a great principle of his life, expressive of the
deep feeling of his soul, that God was always to be regarded as an object of adoration and
praise.

2. His praise shall continually be in my mouth - I will be constantly uttering his
praises; or, my thanks shall be unceasing. This expresses the “purpose” of the psalmist;
and this is an indication of the nature of true piety. With a truly pious man the praise of
God is constant; and it is an indication of true religion when a man is “disposed” always
to bless God, whatever may occur. Irreligion, unbelief, scepticism, worldliness, false
philosophy, murmur and complain under the trials and amidst the dark things of life;
true religion, faith, love, spirituality of mind, Christian philosophy, see in God always an
object of praise. People who have no real piety, but who make pretensions to it, are
disposed to praise and bless God in times of sunshine and prosperity; true piety always
regards him as worthy of praise - in the storm as well as in the sunshine; in the dark
night of calamity, as well as in the bright days of prosperity. Compare Job_13:15.
CLARKE, "I will bless the Lord at all times - He has laid me under endless
obligation to him, and I will praise him while I have a being.
GILL, "I will bless the Lord at all times,.... That is, ascribe blessing, give honour,
praise, and glory to him, both as the God of nature and providence, for every temporal
mercy; and that every day, and at all times in the day; since these are renewed every
morning, and continue all the day long: and as the God of grace, for all spiritual
blessings; and that continually, because these last always; they are irreversible,
unchangeable, and without repentance; yea, saints have reason to bless God in times of
adversity as well as prosperity, since it might have been worse with them than it is; they
have a mixture of mercy in all, and all things work together for their good;
his praise shall continually be in my mouth; not the "praise" of which God is the
author, but of which he is the object; which is due unto him, and is given him on account
of the perfections of his nature, and the works of his hands, and the blessings of his
providence and grace; this, the psalmist says, should be in his mouth: his meaning is,
that he should not only retain in his heart a grateful sense of the divine favours, but
should express it with his lips; should both make melody in his heart to the Lord, and
vocally sing his praise; and that "continually", as long as he lived, or had any being, Psa_
146:2.
HAWKER, "I will bless the Lord at all times,.... That is, ascribe blessing, give
honour, praise, and glory to him, both as the God of nature and providence, for every
temporal mercy; and that every day, and at all times in the day; since these are renewed
every morning, and continue all the day long: and as the God of grace, for all spiritual
blessings; and that continually, because these last always; they are irreversible,
unchangeable, and without repentance; yea, saints have reason to bless God in times of
adversity as well as prosperity, since it might have been worse with them than it is; they
have a mixture of mercy in all, and all things work together for their good;
his praise shall continually be in my mouth; not the "praise" of which God is the
author, but of which he is the object; which is due unto him, and is given him on account
of the perfections of his nature, and the works of his hands, and the blessings of his
providence and grace; this, the psalmist says, should be in his mouth: his meaning is,
that he should not only retain in his heart a grateful sense of the divine favours, but

3. should express it with his lips; should both make melody in his heart to the Lord, and
vocally sing his praise; and that "continually", as long as he lived, or had any being, Psa_
146:2.
HE RY, "The title of this psalm tells us both who penned it and upon what occasion
it was penned. David, being forced to flee from his country, which was made too hot for
him by the rage of Saul, sought shelter as near it as he could, in the land of the
Philistines. There it was soon discovered who he was, and he was brought before the
king, who, in the narrative, is called Achish (his proper name), here Abimelech (his title);
and lest he should be treated as a spy, or one that came thither upon design, he feigned
himself to be a madman (such there have been in every age, that even by idiots men
might be taught to give God thanks for the use of their reason), that Achish might
dismiss him as a contemptible man, rather than take cognizance of him as a dangerous
man. And it had the effect he desired; by this stratagem he escaped the hand that
otherwise would have handled him roughly. Now, 1. We cannot justify David in this
dissimulation. It ill became an honest man to feign himself to be what he was not, and a
man of honour to feign himself to be a fool and a mad-man. If, in sport, we mimic those
who have not so good an understanding as we think we have, we forget that God might
have made their case ours. 2. Yet we cannot but wonder at the composure of his spirit,
and how far he was from any change of that, when he changed his behaviour. Even when
he was in that fright, or rather in that danger only, his heart was so fixed, trusting in
God, that even then he penned this excellent psalm, which has as much in it of the marks
of a calm sedate spirit as any psalm in all the book; and there is something curious too in
the composition, for it is what is called an alphabetical psalm, that is, a psalm in which
every verse begins with each letter in its order as it stands in the Hebrew alphabet.
Happy are those who can thus keep their temper, and keep their graces in exercise, even
when they are tempted to change their behaviour. In this former part of the psalm,
I. David engages and excites himself to praise God. Though it was his fault that he
changed his behaviour, yet it was God's mercy that he escaped, and the mercy was so
much the greater in that God did not deal with him according to the desert of his
dissimulation, and we must in every thing give thanks. He resolves, 1. That he will praise
God constantly: I will bless the Lord at all times, upon all occasions. He resolves to keep
up stated times for this duty, to lay hold of all opportunities for it, and to renew his
praises upon every fresh occurrence that furnished him with matter. If we hope to spend
our eternity in praising God, it is fit that we should spend as much as may be of our time
in this work. 2. That he will praise him openly: His praise shall continually be in my
mouth. Thus he would show how forward he was to own his obligations to the mercy of
God and how desirous to make others also sensible of theirs. 3. That he will praise him
heartily: “My soul shall make her boast in the Lord, in my relation to him, my interest in
him, and expectations from him.” It is not vainglory to glory in the Lord.
JAMISO , "Psa_34:1-22. On the title compare 1Sa_21:13. Abimelech was the
general name of the sovereign (Gen_20:2). After celebrating God’s gracious dealings
with him, the Psalmist exhorts others to make trial of His providential care, instructing
them how to secure it. He then contrasts God’s care of His people and His punitive
providence towards the wicked.
Even in distress, which excites supplication, there is always matter for praising and
thanking God (compare Eph_5:20; Phi_4:6).

4. K&D 1-3, "(Heb.: 34:2-4) The poet begins with the praise of Jahve, and calls upon
all the pious to unite with him in praising Him. The substantival clause Psa_34:2, is
intended to have just as much the force of a cohortative as the verbal clause Psa_34:2.
‫כה‬ ֲ‫,אבר‬ like ‫שׁהו‬ ֲ‫,ויגר‬ is to be written with Chateph-Pathach in the middle syllable. In
distinction from ‫ים‬ִ ִ‫נ‬ ֲ‫,ע‬ afflicti, ‫ים‬ִ‫ו‬ָ‫נ‬ ֲ‫ע‬ signifies submissi, those who have learnt endurance
or patience in the school of affliction. The praise of the psalmist will greatly help to
strengthen and encourage such; for it applies to the Deliverer of the oppressed. But in
order that this praise may sound forth with strength and fulness of tone, he courts the
assistance of companions in Psa_34:4. To acknowledge the divine greatness with the
utterance of praise is expressed by ‫ל‬ ֵ ִ with an accusative in Psa_69:31; in this instance
with ְ‫:ל‬ to offer ‫ה‬ ָ ֻ‫ד‬ְ unto Him, cf. Psa_29:2. Even ‫ם‬ ֵ‫ּומ‬‫ר‬ has this subjective meaning: with
the heart and in word and deed, to place the exalted Name of God as high as it really is in
itself. In accordance with the rule, that when in any word two of the same letters follow
one another and the first has a Shebâ, this Shebâ must be an audible one, and in fact
Chateph Pathach preceded by Gaja (Metheg), we must write ‫ה‬ ָ‫מ‬ ֲ‫ֽומ‬ּ‫ר‬ְ‫.וּנ‬
SBC 1-8, "I. David begins by saying, "I will bless the Lord at all times." This should be
our resolution also. (1) There is a great power in praising. It leads one away from self-
consciousness. (2) Praise is a very strengthening thing. Our Lord strengthened Himself
for the last conflict by praise. The spirit of praise is the very essence of heaven, and the
man who lives in praise will live in "heavenly places in Christ Jesus." (3) Praise is a very
reasonable thing. There is always something to praise God for. Let us learn the lesson,
"We will praise the Lord at all times, in the hour of adversity as well as in the day of joy;"
and depend upon it, the more you are praising, the more you will have to praise for.
II. The second point is confession. David goes on to say, "My soul shall make her boast in
the Lord, and the humble shall hear thereof and be glad." So far from there being
anything presumptuous in this confession of our faith in the Lord Jesus, "the humble
shall hear thereof and be glad." If you determine to hide your feelings in your heart, you
will soon have nothing to hide.
III. The third point is fellowship: "O magnify the Lord with me," etc. When God made
man, He made him first of all alone, and then He decided it was not good for him to be
alone; and ever since then God has so arranged it that man is never left altogether alone,
or only under very exceptional circumstances. We are born into the world of our fellow-
men; when we are born again, we are introduced into a new society, with a fellowship far
more real than is to be found in the society of the world.
IV. The Christian life must be (1) a life of security; (2) a life of faith; (3) a life of labour.
PETT, "Introduction
Like Psalms 25 this is an alphabetic Psalm with each stanza beginning with a
consecutive letter of the alphabet. Interestingly, like Psalms 25 (which see) it omits
the letter Waw, and has a second P which commences the last stanza, with, in both
cases, the P resulting in the use of the verb ‘to redeem’. We have no certain
explanation as to why this should be although it is clearly deliberate. The intention
was probably simply in order to highlight the fact that the singers were His

5. redeemed people.
Alternately it could be that the author’s name began with P and that he was signing
off with it and wanted to indicate that he felt that he himself had been redeemed.
This might then indicate that the same man wrote both Psalms. A further
alternative is that we might see it as having a dual reference as mysteriously
indicating ‘redeemed from the Philistines’, although, having said that, there is no
real reason that we know of for connecting Psalms 25 with the Philistines. But such
ideas are all highly speculative and pure guesswork.
The Psalm is one of thanksgiving and praise. Its heading is a further mystery. It
indicates that the Psalm was written having in mind David’s deliberate change of
behaviour before the ‘king’ of Gaza, a Philistine city, when he feigned madness (1
Samuel 21:10-15), but there is not a great deal in the Psalm to indicate that, which
may be seen as a strong argument for its genuineness. However, having said that,
Psalms 34:4-5 could have had that deliverance in mind on behalf of David and his
men, and ‘this poor man’ in Psalms 34:6 could refer to himself in his desperate
expedient, with Psalms 34:7 then indicating how he felt that YHWH had protected
him. So it is not wholly devoid of connection.
Heading.
‘A Psalm of David; when he changed his behaviour before Abimelech, who drove
him away, and he departed.’
As mentioned above the only connection between the heading and the Psalm is
found in Psalms 34:5-7. Certainly it must have been a dreadful shock for David and
the few fugitives who had fled with him when they arrived in Gaza hoping to find
refuge there, only to face the fact that some of the leading figures were intent on
seeking his life (1 Samuel 21:11 onwards). To feign madness when he was eventually
brought before the king of Gaza must have been humiliating for him, although he
and his men no doubt had a good laugh about it afterwards. That he was willing to
do it demonstrates the extreme tension that he must have felt. ‘I sought the Lord
and He heard me and delivered me from all my fears. They (he and his companions)
looked on him and were lightened, and their faces were not ashamed (as they would
have been had He failed to fulfil His promises of protection)’ (Psalms 34:4-5). And
thinking back to when he was alone in the king’s presence feigning madness and
scrabbling on the floor, the description ‘poor one’ (Psalms 34:6) must have seemed
an apt description. Furthermore on escaping back to his companions we can well
imagine that he felt that YHWH had surrounded him with His angels (Psalms 34:7).
How else could his precarious plan have succeeded? The lesson well learned may
then explain the remainder of the Psalm.
There is also a seeming problem with the name Abimelech, for the king in question
was Achish of Gath (1 Samuel 21:10-15), but if Achish was at the time the leader of
the coalition of five Philistine states he may well have been given the ancient title
‘Abimelech’ (my father is king, or Melech is my father), which appears to be a

6. throne name of certain Philistine kings (Genesis 20, 26).
What is more to the point are evidences of wisdom teaching in the Psalm from
Psalms 34:11 onwards. ‘You children’ was a common address by Wisdom teachers
(Proverbs 4:1; Proverbs 5:7; Proverbs 7:24 and regularly), and ‘the fear of YHWH’
a prevalent expression among them (Proverbs 1:7; Proverbs 9:10; Proverbs 15:33,
etc.). See also the ideas in Proverbs 10:27; Proverbs 13:3; Proverbs 21:23. On the
other hand David need not have written it immediately, and his later court may well
have included renowned and godly wisdom teachers, while this would also help to
explain what led on to Solomon’s growth in the subject and subsequent ‘worldwide’
fame.
The Psalm may be summarised as follows:
1) Words In Praise Of YHWH (1-3).
2) He Rejoices In The Delivery Of Himself And His Men (4-7).
3) He Calls On The People To Taste Of YHWH, And To Learn To Fear Him (8-
11).
4) He Points Out To Them The Way To True Life (12-14).
5) He Stresses YHWH’s Deep Concern For His Own And His Deep Hatred Of
Evil (15-20).
6) He Declares The End Of Sinners And Of His Servants (21-22).
Verses 1-3
1). Words In Praise Of YHWH (1-3).
Psalms 34:1-3
A ‘I will bless YHWH at all times,
His praise will continually be in my mouth.
B My soul will make her boast in YHWH,
The meek will hear of it, and be glad.
G Oh magnify YHWH with me,
And let us exalt his name together.’
The Psalmist commences, as Psalmists so often do, with praise and worship to
YHWH. They were clearly aware that it was their responsibility and privilege to
approach Him in this way. Before going into detail they recognised that they should
remind themselves of Who He is. And here the praise is ‘at all times’ and
‘continually’. He will even praise when everything is against him. Missionaries used
to describe it as ‘praising the Lord through gritted teeth’.
So he declares his intention to give YHWH full praise and gratitude, acknowledges
that the truly spiritual (the meek) will hear of it and be glad because they rejoice
when YHWH is worshipped, and it makes them realise that they have a godly
leader, and then calls on these truly spiritual people to join with him in his worship.
All are to come as one, worshipping YHWH together. All have equal status before
Him. And together they are to ‘magnify’ YHWH. But how can mere men magnify
and make great YHWH of hosts? By acting like a magnifying glass or a microscope,

7. and bringing to men’s attention the greatness of the One of Whom we speak. We
can ‘ascribe greatness to our God’ (Deuteronomy 32:3) and exalt Him by
proclaiming His glory.
CALVI , "1.I will bless Jehovah at all times. (687) David here extols the greatness
of God, promising to keep in remembrance during his whole life the goodness which
he had bestowed upon him. God assists his people daily, that they may continually
employ themselves in praising him; yet it is certain that the blessing which is said to
be worthy of everlasting remembrance is distinguished by this mark from other
benefits which are ordinary and common. This, therefore, is a rule which should be
observed by the saints — they should often call into remembrance whatever good
has been bestowed upon them by God; but if at any time he should display his
power more illustriously in preserving them from some danger, so much the more
does it become them earnestly to testify their gratitude. ow if by one benefit alone
God lays us under obligation to himself all our life, so that we may never lawfully
cease from setting forth his praises, how much more when he heaps upon us
innumerable benefits? (688) In order to distinguish the praise which he had before
said would be continually in his mouth from the empty sound of the tongue, in
which many hypocrites boast, he adds, in the beginning of the second verse, that it
would proceed from the heart.
SPURGEO , "Ver. 1. I will bless the Lord at all times. He is resolved and fixed, I
will; he is personally and for himself determined, let others so as they may; he is
intelligent in head and inflamed in heart --he knows to whom the praise is due, and
what is due, and for what and when. To Jehovah, and not to second causes our
gratitude is to be rendered. The Lord hath by right a monopoly in his creatures
praise. Even when a mercy may remind us of our sin with regard to it, as in this case
David's deliverance from the Philistine monarch was sure to do, we are not to rob
God of his meed of honour because our conscience justly awards a censure to our
share in the transaction. Though the hook was rusty, yet God sent the fish, and we
thank him for it. At all times, in every situation, under every circumstance, before,
in and after trials, in bright days of glee, and dark nights of fear. He would never
have done praising, because never satisfied that he had done enough; always feeling
that he fell short of the Lord's deservings. Happy is he whose fingers are wedded to
his harp. He who praises God for mercies shall never want a mercy for which to
praise. To bless the Lord is never unseasonable. His praise shall continually be in
my mouth, not in my heart merely, but in my mouth too. Our thankfulness is not to
be a dumb thing; it should be one of the daughters of music. Our tongue is our
glory, and it ought to reveal the glory of God. What a blessed mouthful is God's
praise! How sweet, how purifying, how perfuming! If men's mouths were always
thus filled, there would be no repining against God, or slander of neighbours. If we
continually rolled this dainty morsel under our tongue, the bitterness of daily
affliction would be swallowed up in joy. God deserves blessing with the heart, and
extolling with the mouth--good thoughts in the closet, and good words in the world.
EXPLA ATORY OTES A D QUAI T SAYI GS
Title. Abimelech was king of Gath, the same with Achish, 1Sa 21:20: who either had

8. two names, or this of Abimelech, as it should seem, was a common name to all the
kings of the Philistines (see Ge 20:2 26:8); as Pharaoh was to the Egyptian kings and
Caesar to the Roman emperors: the name signifies a father king, or my father king,
or a royal father; as kings should be the fathers of their country: before him David
changed his behaviour, his taste, sense, or reason; he imitated a madman. John Gill.
Whole Psalm. (This Psalm is alphabetical.) The Alphabetical Psalms, the psalmi
abcedarii, as the Latin fathers called them, are nine in number; and I cannot help
thinking it is a pity that, except in the single instance of the hundred and nineteenth,
no hint of their existence should have been suffered to appear in our authorised
version. I will not take it upon me to affirm, with Ewald, that no version is faithful
in which the acrostic is suppressed; but I do think that the existence of such a
remarkable style of composition ought to be indicated in one way or another, and
that some useful purposes are served by its being actually reproduced in the
translation. o doubt there are difficulties in the way. The Hebrew alphabet differs
widely from any of those now employed in Europe. Besides differences of a more
fundamental kind, the Hebrew has only twenty-two letters, for our twenty-six; and
of the twenty-two, a considerable number have no fellows in ours. An exact
reproduction of a Hebrew acrostic in English version is therefore impossible.
William Binnie, D.D.
Whole Psalm. Mr. Hapstone has endeavoured to imitate the alphabetical character
of this Psalm in his metrical version. The letter answering to F is wanting, and the
last stanza begins with the letter answering to R. One verse of his translation may
suffice--
"At all times bless Jehovah's name will I;
His praise shall in my mouth be constantly:
Boast in Jehovah shall my soul henceforth;
Hear it, ye meek ones, and exult with mirth."
Ver. 1. I will bless the Lord at all times. Mr. Bradford, martyr, speaking of Queen
Mary, at whose cruel mercy he then lay, said, If the queen be pleased to release me, I
will thank her; if she will imprison me, I will thank her; if she will burn me, I will
thank her, etc. So saith a believing soul: Let God do with me what he will, I will be
thankful. Samuel Clarks's "Mirror."
Ver. 1. Should the whole frame of nature be unhinged, and all outward friends and
supporters prove false and deceitful, our worldly hopes and schemes be
disappointed, and possessions torn from us, and the floods of sickness, poverty, and
disgrace overwhelm our soul with an impetuous tide of trouble; the sincere lover of
God, finding that none of these affects his portion and the object of his panting
desires, retires from them all to God his refuge and hiding place, and there feels his
Saviour incomparably better, and more than equivalent to what the whole of the
universe can ever offer, or rob him of; and his tender mercies, unexhausted fulness,
and great faithfulness, yield him consolation and rest; and enable him, what time he
is afraid, to put his trust in him. Thus we find the holy psalmist expressing himself: I
will bless the Lord at all times: his praise shall continually be in my mouth. William
Dunlop.
Ver. 1. S. Basil tells us that the praise of God, once rightly impressed as a seal on the
mind, though it may not always be carried out into action, yet in real truth causes us
perpetually to praise God. J. M. eal's Commentary.

9. COKE, "David praiseth God, and exhorteth others thereto by his experience. They
are blessed that trust in God. He exhorteth to the fear of God. The privileges of the
righteous.
A Psalm of David, when he changed his behaviour before Abimelech; who drove
him away, and he departed.
Title. ‫ויגרשׁהו‬ vaigarshehu. Who drove him away— Who dismissed him, according to
the Vulgate, LXX, Arabic, &c. It is very probable, that Abimelech was a name of
dignity given to all the kings of Gath, as Pharaoh and Caesar were to the Egyptian
and Roman kings. See the notes on 1 Samuel 21. Dr. Delaney is of opinion, that
David wrote this psalm for the use and instruction of those men who resorted to him
at Adullam, after his departure from Gath. The psalm (says he) contains the noblest
encouragements to piety and virtue, from an assurance that all such as are so
devoted are the immediate care of Almighty God; as all those of a contrary
character are his abhorrence, and the sure marks of his vengeance. The psalm,
considered in this light, is certainly one of the noblest, the best turned, best judged,
and best adapted compositions, that ever was penned. David begins by encouraging
them to piety and gratitude to God from his own example, Psalms 34:1-7. He then
exhorts others to make trial of the same mercies; to learn the goodness of God from
their own experience, Psalms 34:8-9. He then assures them, that strength and
magnanimity are no securities from want and distress; whereas trust and confidence
in God are a never-failing source of every thing that is good, Psalms 34:10. After
which he sums up all in a most pathetic and beautiful exhortation to piety and
virtue, and to confidence in God; in full assurance, that, as he was the guardian and
true protector of virtue in distress, so was he the unerring observer and steady
avenger of wickedness. See Life of David, b. i. c. 12.
TRAPP, "Psalms 34:1 « [A Psalm] of David, when he changed his behaviour before
Abimelech; who drove him away, and he departed. » I will bless the LORD at all
times: his praise [shall] continually [be] in my mouth.
Ver. 1. A Psalm of David] An alphabetical psalm, which David (newly delivered
from the Philistines, who had taken him prisoner, and presented him to their king as
a special prize) composed with singular art; as fit to be committed to memory by all
godly people, who may here meet with many excellent lessons and cordial comforts.
Semper in ecclesia hic psalmus piis fuit commendatissimus (Moller).
When he changed his behaviour] Heb. Gustum, hoc est gestum. This he did (being
put to his shifts), but not without sin, for he was splendide mendax (as Horace, lib.
iii. Od. 11, saith of Hypermnestra), at the best; neither can this dissimulation or
officious lie of his be excused; as some have by distinctions endeavoured it, but in
vain.

10. Before Abimelech] Or, Achish, king of Gath, 1 Samuel 21:10, for he was binominis,
saith Aben Ezra; or else Abimelech, that is, father king, was his title of honour; as
Augustus would be styled Pater Patriae, the father of his country. R. Solomon saith
that Abimelech was a common name to all the Philistine kings, as Pharaoh to the
Egyptian.
Who cast him out] For a mad man, 1 Samuel 21:15, wherein there was a sweet
providence of God, who can order our disorders to his own glory and our good; like
as a craftsman with a crooked tool can make straight work; or as an apothecary of a
poisonous viper can make a wholesome treacle.
And he departed] Into some parts of Judea, where he might repent of his sin first (as
Peter did when got into a corner), and then compile this psalm of thanksgiving to
God, who had so graciously delivered him out of that hard and hazardous condition,
not only above, but against his desert.
Ver. 1. I will bless the Lord at all times] As not satisfied with anything I can do
herein at any time. The saints have large hearts, and could beteem the Lord a great
deal more service than they are able to perform. A certain martyr said at the stake, I
am sorry that I am going to a place where I shall be ever receiving wages and do no
more work.
His praise shall continually be in my mouth] For this remarkable mercy especially,
which I will still be telling of, and speaking good of God’s name to as many as I can
possibly extend unto. This thankful man was worth his weight in the gold of Ophir.
COFFMA , "THA KSGIVI G TO GOD FOR DELIVERA CE
The ancient superscription ascribes this psalm to David and identifies it with the
occasion when he feigned madness to escape from Abimelech. It is an imperfect
acrostic, omitting the sixth letter and adding another letter at the last, very similar
in this particular to Psalms 25.
We are surprised that five or six reputable scholars point out what they call a
mistake in the superscription, insisting that in 1 Samuel 21:11-15, the name of the
king from whom David escaped by feigning madness was called Achish, not
Abimelech.
Of course, these ancient superscriptions have no claim to having been written by
inspiration; and it is altogether possible that there are indeed mistakes in some of
them; but in the instance before us, there is a much better explanation of the two
names than merely branding one of them as "a mistake."

11. "Abimelech was the title of Philistine kings, just as Pharaoh was the title of
Egyptian kings."[1] o less than a dozen Roman emperors bore the title of Caesar.
Could we ascribe an error to Luke because he reported that Paul said, "I appeal
unto Caesar" (Acts 25:11), whereas, in fact, he really appealed unto " ero?"
Allegations of "error" in this inscription are therefore an indication of the
ignorance of commentators rather than any kind of a reflection against what is in
the superscription. It also should be noted that the dynastic name Abimelech was
known when Moses wrote Genesis 20, and Genesis 26, centuries before the times of
David.
The fact of the psalm's being an acrostic is considered sufficient grounds by
destructive critics for assigning a date to this psalm long after the times of David
and declaring that, "The date of it is post-exilic."[2] Such a statement is an
unsupported error, an illegitimate child of the critic's imaginary dictum that the
acrostic form of writing psalms was unknown to David, and developed long
afterward. This is not true. As Delitzsch said, "The fact of the Psalm's being
alphabetical (acrostic) says nothing against David as the author of it."[3] Alexander
Maclaren also stated that, "Acrostic structure's indicating a late date is by no means
self-evident,"[4] adding that it has certainly not been proved.
Some have expressed amazement that David here gave no details of the manner in
which God had delivered him out of the hands of Abimelech (Achish), by feigning
madness, a ruse which nearly all the older writers vigorously condemned, as
hypocritical.
Spurgeon commented on David's omission of any reference to his pretended insanity
as follows:
David dwells only on the grand fact of God's having heard his prayer and delivered
him. We may learn from his example not to parade our sins before others, as certain
vainglorious professors are doing, and who seem to be as proud of their sins as old
soldiers are of their battles and wounds.[5]
This reminds us of certain "witnessing for Christ" that goes on at the present time
in some churches, in which members more eloquently confess their sins than they
confess the Christ.
Barnes identified the following four paragraphs in the psalm: (1) thanksgiving for
deliverance (Psalms 34:1-6); (2) from his experience, he invites others to join in
praise (Psalms 34:7-10); (3) special instructions and exhortations for the young to
trust in God (Psalms 34:11-14); (4) a general summary of the security, joys, and
protection for those who truly rely upon God (Psalms 34:15-22).[6]
Psalms 34:1-6

12. "I will bless Jehovah at all times:
His praise shall continually be in my mouth.
My soul shall make her boast in Jehovah:
The meek shall hear thereof, and be glad.
O magnify Jehovah with me,
And let us exalt his name together.
I sought Jehovah, and he answered me,
And delivered me from all my fears.
They looked unto him, and were radiant;
And their faces shall never be confounded.
This poor man cried, and Jehovah heard him,
And saved him out of all his troubles."
"I will bless Jehovah at all times ... continually" (Psalms 34:1). This indicates
David's purpose of praising God under all circumstances. Such continual prayer
and thanksgiving are also required of Christians. "Giving thanks always for all
things in the name of our Lord Jesus" (Ephesians 5:20) and "Pray without ceasing;
in everything give thanks, for this is the will of God" (1 Thessalonians 5:17-18), are
ew Testament references to this obligation.
Of course, what is required is a life of consistent prayer, praise, and thanksgiving,
not that a child of God should remain on his knees constantly. Any life that
remembers and honors God morning, noon, and evening is fulfilling what is
required here.
EXPOSITORS BIBLE COMME TARY, "Verses 1-22
Psalms 34:1-22
THE occasion of this psalm, according to the superscription, was that humiliating
and questionable episode, when David pretended insanity to save his life from the
ruler of Goliath’s city of Gath. The set of critical opinion sweeps away this tradition
as unworthy of serious refutation. The psalm is acrostic, therefore of late date; there
are no references to the supposed occasion; the careless scribe has blundered
"blindly" (Hupfeld) in the king’s name, mixing up the stories about Abraham and
Isaac in Genesis with the legend about David at Gath; the didactic, gnomical cast of
the psalm speaks of a late age. But the assumption that acrostic structure is

13. necessarily a mark of late date is not by any means self-evident, and needs more
proof than is forthcoming; the absence of plain allusions to the singer’s
circumstances cuts both ways, and suggests the question, how the attribution to the
period stated arose, since there is nothing in the psalm to suggest it; the blunder of
the king’s name is perhaps not a blunder after all, but, as the Genesis passages seem
to imply, "Abimelech" (the father of the King) may be a title, like Pharaoh, common
to Philistine "kings," and Achish may have been the name of the reigning
Abimelech; the proverbial style and somewhat slight connection and progress of
thought are necessary results of acrostic fetters. If the psalm be David’s, the contrast
between the degrading expedient which saved him and the exalted sentiments here is
remarkable, but not incredible. The seeming idiot scrabbling on the gate is now
saint, poet, and preacher; and, looking back on the deliverance won by a trick, he
thinks of it as an instance of Jehovah’s answer to prayer! It is a strange
psychological study; and yet, keeping in view the then existing standard of morality
as to stratagems in warfare, and the wonderful power that even good men have of
ignoring flaws in their faith and faults in their conduct, we may venture to suppose
that the event which evoked this song of thanksgiving and is transfigured in Psalms
34:4 is the escape by craft from Achish. To David his feigning madness did not seem
inconsistent with trust and prayer.
Whatever be the occasion of the psalm, its course of thought is obvious. There is
first a vow of praise in which others are summoned to unite (Psalms 34:13); then
follows a section in which personal experience and invocation to others are similarly
blended (Psalms 34:4-10); and finally a purely didactic section, analysing the
practical manifestations of "the fear of the Lord" and enforcing it by the familiar
contrast of the blessedness of the righteous and the miserable fate of the ungodly.
Throughout we find familiar turns of thought and expression, such as are usual in
acrostic psalms.
The glad vow of unbroken praise and undivided trust, which begins the psalm,
sounds like the welling over of a heart for recent mercy. It seems easy and natural
while the glow of fresh blessings is felt, to "rejoice in the Lord always, and again to
say Rejoice." Thankfulness which looks forward to its own cessation, and takes into
account the distractions of circumstance and changes of mood which will surely
come, is too foreseeing. Whether the vow be kept or no, it is well that it should be
made; still better is it that it should be kept, as it may be, even amid distracting
circumstances and changing moods: The incense on the altar did not flame
throughout the day, but, being fanned into a glow at morning and evening sacrifice
it smouldered with a thread of fragrant smoke continually. It is not only the
exigencies of the acrostic which determine the order in Psalms 34:2 : "In Jehovah
shall my soul boast,"-in Him, and not in self or worldly ground, of trust and
glorying. The ideal of the devout life, which in moments of exaltation seems capable
of realisation, as in clear weather Alpine summits look near enough to be reached in
an hour, is unbroken praise and undivided reliance on and joy in Jehovah. But alas-
how far above us the peaks are! Still to see them ennobles, and to strive to reach
them secures an upward course.

14. The solitary heart hungers for sympathy in its joy, as in its sorrow; but knows full
well that such can only be given by those who have known like bitterness and have
learned submission in the same way. We must be purged of self in order to be glad
in another’s deliverance, and must be pupils in the same school in order to be
entitled to take his experience as our encouragement, and to make a chorus to his
solo of thanksgiving. The invocation is so natural an expression of the instinctive
desire for companionship in praise that one needs not to look for any particular
group to whom it is addressed; but if the psalm be David’s, the call is not
inappropriate in the mouth of the leader of his band of devoted followers.
The second section of the psalm (Psalms 34:4-10) is at first biographical, and then
generalises personal experience into broad universal truth. But even in recounting
what befel himself, the singer will not eat his morsel alone, but is glad to be able at
every turn to feel that he has companions in his happy experience. Psalms 34:4-5 are
a pair, as are Psalms 34:6-7, and in each the same fact is narrated first in reference
to the single soul and then in regard to all the servants of Jehovah. "This poor man"
is by most of the older expositors taken to be the psalmist, but by the majority of
moderns supposed to be an individualising way of saying, "poor men." The former
explanation seems to me the more natural, as preserving the parallelism between the
two groups of verses. If so, the close correspondence of expression in Psalms 34:4
and Psalms 34:6 is explained, since the same event is subject of both. In both is the
psalmist’s appeal to Jehovah presented; in the one as "seeking" with anxious
eagerness, and in the other as "crying" with the loud call of one in urgent need of
immediate rescue. In both, Divine acceptance follows close on the cry, and in both
immediately, ensues succor. "He delivered me from all my fears," and "saved him
out of all his troubles," correspond entirely, though not verbally. In like manner
Psalms 34:5 and Psalms 34:7 are alike in extending the blessing of the unit so as to
embrace the class. The absence of any expressed subject of the verb in Psalms 34:5
makes the statement more comprehensive, like the French "on," or English "they."
To "look unto Him" is the same thing as is expressed in the individualising verses
by the two phrases, "sought," and "cried unto," only the metaphor is changed into
that of silent, wistful directing of beseeching and sad eyes to God. And its issue is
beautifully told, in pursuance of the metaphor. Whoever turns his face to Jehovah
will receive reflected brightness on his face; as when a mirror is directed sunwards,
the dark surface will flash into sudden glory. Weary eyes will gleam. Faces turned to
the sun are sure to be radiant.
The hypothesis of the Davidic authorship gives special force to the great assurance
of Psalms 34:7. The fugitive, in his rude shelter in the cave of Adullam, thinks of
Jacob, who, in his hour of defenceless need, was heartened by the vision of the angel
encampment surrounding his own little band, and named the place "Mahanaim,"
the two camps. That fleeting vision was a temporary manifestation of abiding
reality. Wherever there is a camp of them that fear God, there is another, of which
the helmed and sworded angel that appeared to Joshua is Captain, and the name of
every such place is Two Camps. That is the sight which brightens the eyes that look
to God. That mysterious personality, "the Angel of the Lord," is only mentioned in
the Psalter here and in Psalms 35:1-28. In other places, He appears as the agent of

15. Divine communications, and especially as the guide and champion of Israel. He is
"the angel of God’s face," the personal revealer of His presence and nature. His
functions correspond to those of the Word in John’s Gospel, and these, conjoined
with the supremacy indicated in his name, suggest that "the Angel of the Lord" is,
in fact, the everlasting Son of the Father, through whom the Christology of the ew
Testament teaches that all Revelation has been mediated. The psalmist did not know
the full force of the name, but he believed that there was a Person. in an eminent
and singular sense God’s messenger, who would cast his protection round the
devout, and bid inferior heavenly beings draw their impregnable ranks about them.
Christians can tell more than he could of the Bearer of the name. It becomes them to
be all the surer of His protection.
Just as the vow of Psalms 34:1 passed into invocation, so does the personal
experience of Psalms 34:4-7 glide into exhortation. If such be the experience of poor
men, trusting in Jehovah. how should the sharers in it be able to withhold
themselves from calling on others to take their part in the joy? The depth of a man’s
religion may be roughly, but on the whole fairly, tested by his irrepressible impulse
to bring other men to the fountain from which he has drunk. Very significantly does
the psalm call on men to "taste and see," for in religion experience must precede
knowledge. The way to "taste" is to "trust" or to "take refuge in" Jehovah. "Crede
et manducasti," says Augustine. The psalm said it before him. Just as the act of
appealing to Jehovah was described in a threefold way in Psalms 34:4-6, so a
threefold designation of devout men occurs in Psalms 34:8-10. They "trust," are
"saints," they "seek." Faith, consecration and aspiration are their marks. These are
the essentials of the religious life, whatever be the degree of revelation. These were
its essentials in the psalmist’s time, and they are so today. As abiding as they, are the
blessings consequent. These may all be summed up in one-the satisfaction of every,
need and desire. There are two ways of seeking for satisfaction: that of effort,
violence and reliance on one’s own teeth and claws to get one’s meat; the other that
of patient, submissive trust. Were there lions prowling round the camp at Adullam,
and did the psalmist take their growls as typical of all vain attempts to satisfy the
soul? Struggle and force and self-reliant efforts leave men gaunt and hungry. He
who takes the path of trust and has his supreme desires set on God, and who looks
to Him to give what he himself cannot wring out of life, will get first his deepest
desires answered in possessing God, and will then find that the One great Good is an
encyclopedia of separate goods. They that "seek Jehovah" shall assuredly find Him,
and in Him everything. He is multiform, and His goodness takes many shapes,
according to the curves of the vessels which it fills. "Seek ye first the kingdom of
God and all these things shall be added unto you."
The mention of the "fear of the Lord" prepares the way for the transition to the
third part of the psalm. It is purely didactic, and, in its simple moral teaching and
familiar contrast of the fates of righteous and ungodly, has affinities with the Book
of Proverbs: but these are not so special as to require the supposition of
contemporaneousness. It is unfashionable now to incline to the Davidic authorship;
but would not the supposition that the "children," who are to be taught the elements
of religion, are the band of outlaws who have gathered round the fugitive, give

16. appropriateness to the transition from the thanksgiving of the first part to the
didactic tone of the second? We can see them sitting round the singer in the half-
darkness of the cave, a wild group, needing much control and yet with faithful
hearts, and loyal to their leader, who now tells them the laws of his camp, at the
same time as he sets forth the broad principles of that morality, which is the
garment and manifestation among men of the "fear of the Lord." The relations of
religion and morals were never more clearly and strikingly expressed than in the
simple language of this psalm, which puts the substance of many profound treatises
in a nutshell, when it expounds the "fear of Jehovah" as consisting in speaking
truth, doing good, abhorring evil and seeking peace even when it seems to flee from
us. The primal virtues are the same for all ages and stages of revelation. The
definition of good and evil may vary and become more spiritual and inward, but the
dictum that it is good to love and do good shines unalterable. The psalmist’s belief
that doing good was the sure way to enjoy good was a commonplace of Old
Testament teaching, and under a Theocracy was more distinctly verified by outward
facts than now; but even then, as many psalms show, had exceptions so stark as to
stir many doubts. Unquestionably good in the sense of blessedness is inseparable
from good in the sense of righteousness, as evil which is suffering is from evil which
is sin, but the conception of what constitutes blessedness and sorrow must be
modified so as to throw most weight on inward experiences, if such necessary
coincidence is to be maintained in the face of patent facts.
The psalmist closes his song with a bold statement of the general principle that
goodness is blessedness and wickedness is wretchedness; but he finds his proof
mainly in the contrasted relation to Jehovah involved in the two opposite moral
conditions. He has no vulgar conception of blessedness as resulting from
circumstances. The lovingkindness of Jehovah is, in his view, prosperity, whatever
be the aspect of externals. So with bold symbols, the very grossness of the letter of
which shields them from misinterpretation, he declares this as the secret of all
blessedness, that Jehovah’s eyes are towards the righteous and His ears open to
their cry. The individual experiences of Psalms 34:5 and Psalms 34:6 are
generalised. The eye of God-i.e. His loving observance-rests upon and blesses, those
whose faces are turned to Him, and His ear hears the poor man’s cry. The grim
antithesis, which contains in itself the seeds of all unrest, is that the "face of
Jehovah"-i.e. His manifested presence, the same face in the reflected light of which
the faces of the righteous are lit up with gladness and dawning glory-is against evil
doers. The moral condition of the beholder determines the operation of the light of
God’s countenance upon him. The same presence is light and darkness, life and
death. Evil and its doers shrivel and perish in its beams, as the sunshine kills
creatures whose haunt is the dark, or as Apollo’s keen light arrows slew the
monsters of the slime. All else follows from this double relationship.
The remainder of the psalm runs out into a detailed description of the joyful fate of
the lovers of good. broken only by one tragic verse (Psalms 34:21), like a black rock
in the midst of a sunny stream, telling how evil and evil-doers end. In Psalms 34:17,
as in Psalms 34:5, the verb has no subject expressed, but the supplement of A.V. and
R.V., "the righteous," is naturally drawn from the context and is found in the LXX,

17. whether as part of the original text, or as supplement thereto, is unknown. The
construction may, as in Psalms 34:6, indicate that whoever cries to Jehovah is heard.
Hitzig and others propose to transpose Psalms 34:15 and Psalms 34:16, so as to get a
nearer subject for the verb in the "righteous" of Psalms 34:15, and defend the
inversion by referring to the alphabetic order in Lamentations 2:1-22; Lamentations
3:1-66; Lamentations 4:1-22 where similarly Pe precedes Ayin; but the present
order of verses is better as putting the principal theme of this part of the psalm-the
blessedness of the righteous-in the foreground, and the opposite thought as its foil.
The main thought of Psalms 34:17-20 is nothing more than the experience of Psalms
34:4-7 thrown into the form of general maxims. They are the commonplaces of
religion, but come with strange freshness to a man, when they have been verified in
his life. Happy they who can cast their personal experience into such proverbial
sayings, and, having by faith individualised the general promises, can regeneralise
the individual experience! The psalmist does not promise untroubled outward good.
His anticipation is of troubled lives. delivered because of crying to Jehovah. "Many
are the afflictions," but more are the deliverances. Many are the blows and painful
is the pressure, but they break no bones, though they rack and wrench the frame.
Significant, too, is the sequence of synonyms-righteous, broken-hearted, crushed in
spirit, servants, them that take refuge in Jehovah. The first of these refers mainly to
conduct, the second to that submission of will and spirit which sorrow rightly borne
brings about, substantially equivalent to "the humble" or "afflicted" of Psalms 34:2
and Psalms 34:6, the third again deals mostly with practice, and the last touches the
foundation of all service, submission, and righteousness, as laid in the act of faith in
Jehovah.
The last group of Psalms 34:21-22, puts the teaching of the psalm in one terrible
contrast, "Evil shall slay the wicked." It were a mere platitude if by "evil" were
meant misfortune. The same thought of the inseparable connection of the two senses
of that word, which runs through the context, is here expressed in the most terse
fashion. To do evil is to suffer evil, and all sin is suicide. Its wages is death. Every sin
is a strand in the hangman’s rope, which the sinner nooses and puts round his own
neck. That is so because every sin brings guilt, and guilt brings retribution. Much
more than "desolate" is meant in Psalms 34:21 and Psalms 34:22. The word means
to be condemned or held guilty. Jehovah is the Judge; before His bar all actions and
characters are set: His unerring estimate of each brings with it, here and now,
consequences of reward and punishment which prophesy a future, more perfect
judgment. The redemption of the soul of God’s servants is the antithesis to that
awful experience; and they only, who take refuge in Him, escape it. The full
Christian significance of this final contrast is in the Apostle’s Words, "There is
therefore now no condemnation to them which are in Christ Jesus."
ISBET, "BE EDICAM DOMI O
‘I will bless the Lord at all times: His praise shall continually be in my mouth,’ etc.
Psalms 34:1-8
I. David begins by saying, ‘I will bless the Lord at all times.’—This should be our
resolution also. (1) There is a great power in praising. It leads one away from self-

18. consciousness. (2) Praise is a very strengthening thing. Our Lord strengthened
Himself for the last conflict by praise. The spirit of praise is the very essence of
heaven, and the man who lives in praise will live in ‘heavenly places in Christ
Jesus.’ (3) Praise is a very reasonable thing. There is always something to praise
God for. Let us learn the lesson, ‘We will praise the Lord at all times, in the hour of
adversity as well as in the day of joy’; and depend upon it, the more you are
praising, the more you will have to praise for.
II. The second point is confession.—David goes on to say, ‘My soul shall make her
boast in the Lord, and the humble shall hear thereof and be glad.’ So far from there
being anything presumptuous in this confession of our faith in the Lord Jesus, ‘the
humble shall hear thereof and be glad.’ If you determine to hide your feelings in
your heart, you will soon have nothing to hide.
III. The third point is fellowship.—‘O magnify the Lord with me,’ etc. When God
made man, He made him first of all alone, and then He decided it was not good for
him to be alone; and ever since then God has so arranged it that man is never left
altogether alone, or only under very exceptional circumstances. We are born into
the world of our fellow-men; when we are born again, we are introduced into a new
society, with a fellowship far more real than is to be found in the society of the
world.
IV. The Christian life must be (1) a life of security; (2) a life of faith; (3) a life of
labour.
—Canon Hay Aitken.
Illustration
‘The vision of the Divine presence ever takes the form which our circumstances
most require. David’s then need was safety and protection. Therefore he saw the
Encamping Angel; even as to Joshua the leader He appeared as the Captain of the
Lord’s host; and as to Isaiah, in the year that the throne of Judah was emptied by
the death of the earthly king, was given the vision of the Lord sitting on a throne,
the King Eternal and Immortal. So to us all His grace shapes its expression
according to our wants, and the same gift is Protean in its power of transformation,
being to one man wisdom, to another strength, to the solitary companionship, to the
sorrowful consolation, to the glad sobering, to the thinker truth, to the worker
practical force—to each his heart’s desire, if the heart’s delight be God.’
BI, "I will bless the Lord at all times: His praise shall continually be in my mouth.
A devout hymn
I. an exemplification of true praise.
1. It is thorough.
(1) There is no praise without concentration of soul.
(2) Distracting forces are rife.

19. 2. It is constant.
(1) In every department of action—intellectual, artistic, commercial, political.
(2) In every circumstance of life—sorrow, joy, adversity, prosperity,
bereavement, friendship.
3. It is exultant. God is the sum total of all excellence, the primal fount of all joy;
therefore let us boast in Him.
4. It is social. The true worshipper becomes magnetic; he draws others to the shrine
before which he falls.
II. A reason for true praise.
1. Past deliverance (Psa_34:4).
(1) He had been “delivered out of all his troubles.” His troubles were great in
their variety, number, but he was delivered.
(2) He had been delivered out of all his troubles by prayer. “I sought the Lord,”
etc.
2. Constant protection (Psa_34:7). (Homilist.)
Blessing the Lord
I. A resolution to bless the Lord, or to thank the Lord.
1. The things for which we ought to bless or thank the Lord: temporal; spiritual;
personal; family; national; and Christian.
2. Whom we are to bless: “the Lord,” the Giver of all; no mercy, except from Him;
gives freely; bounteously, always.
3. When we are to bless the Lord:—“at all times.”
II. A resolution to praise the Lord.
1. This is a resolution which Nature even approves. “All Thy works praise Thee, O
Lord.”
2. A resolution which reason sustains.
3. A resolution which Scripture examples encourage.
4. A resolution which is in analogy with the customs of social life.
5. A resolution which accords with our obligation.
6. A resolution which harmonizes with the employment of the heavenly inhabitants.
7. A resolution which, if carried out, will contribute much to life’s happiness, and
promote the glory of God in our spheres of action. (J. Bate.)

20. 2 I will glory in the Lord;
let the afflicted hear and rejoice.
BAR ES, "My soul shall make her boast in the Lord - I myself will rejoice and
exult in him. The word “boast” here refers to that on which a man would value himself;
that which would be most prominent in his mind when he endeavored to call to
remembrance what he could reflect on with most pleasure. The psalmist here says that
when He did this, it would not be wealth or strength to which he would refer; it would
not be his rank or position in society; it would not be what he had done, nor what he had
gained, as pertaining to this life. His joy would spring from the fact that there was a God;
that he was such a God, and that he could regard him as His God. This would be his chief
distinction - that on which he would value himself most. Of all the things that we can
possess in this world, the crowning distinction is, that we have a God, and that he is such
a being as he is.
The humble shall hear thereof - The poor; the afflicted; those who are in the
lower walks of life. They should hear that he put his trust in God, and they should find
joy in being thus directed to God as their portion and their hope. The psalmist seems to
have referred here to that class particularly, because:
(a) they would be more likely to appreciate this than those of more elevated rank, or
than those who had never known affliction; and
(b) because this would be specially fitted to impart to them support and consolation,
as derived from his own experience.
He had been in trouble. He had been encompassed with dangers. He had been
mercifully protected and delivered. He was about to state how it had been done. He was
sure that they who were in the circumstances in which he had been would welcome the
truths which he was about to state, and would rejoice that there might be deliverance for
them also, and that they too might find God a protector and a friend. Calamity, danger,
poverty, trial, are often of eminent advantage in preparing the mind to appreciate the
nature, and to prize the lessons of religion.
And be glad - Rejoice in the story of my deliverance, since it will lead them to see
that they also may find deliverance in the day of trial.
CLARKE, "My soul shall make her boast - Shall set itself to praise the Lord -
shall consider this its chief work.
The humble - ‫ענוים‬ anavim, the afflicted, such as David had been.
GILL, "My soul shall make her boast in the Lord,.... Not in men, nor in any
outward enjoyment, nor in any works of righteousness, but in the Lord; "in the Word of

21. the Lord", as the Targum; in the Lord Jesus Christ; in his wisdom, strength, riches,
righteousness, redemption, and salvation; in interest in him, and communion with him:
and this is not tongue but soul boasting; and not flashy and selfish, but solid, spiritual,
and hearty; and with all the powers and faculties of the soul; see 1Co_1:29;
the humble shall hear thereof; either of the deliverance the psalmist had out of the
hands of his enemies; or of his blessing and praising the Lord for the same, and making
his boast in him as the God of his salvation; or of both: of these humble ones; see Gill on
Psa_10:12;
and be glad; for such rejoice with them that rejoice, and are glad at heart that others
share in the goodness and grace of God; and also because by such an instance of the
divine power and kindness they are encouraged to hope that he will, in his own time,
deliver them out of their afflictions and distresses also.
HAWKER, "It is a blessed way so lo praise God as to invite other’s to the same practice
by our example; and when we not only invite by action, but by winning words. And the
best evidence produced by way of propelling others to the praise of the Lord, is, when a
soul can say, I have found him gracious. But Reader! is not Christ here strongly
featured? Did not Jesus seek to the Lord, when, in the days of his flesh, he cried, and was
heard in that he feared? Here then we find Christ. And what inference doth the Apostle
make from this view of Christ? Why (saith he) he became the author of eternal salvation
unto all them that obey him. And being called of God an High Priest, in that he himself
hath suffered, being tempted, he is able to succour them that are tempted. Heb_5:7-8;
Heb_2:17-18.
HE RY, "He calls upon others to join with him herein. He expects they will (Psa_
34:2): “The humble shall hear thereof, both of my deliverance and of my thankfulness,
and be glad that a good man has so much favour shown him and a good God so much
honour done him.” Those have most comfort in God's mercies, both to others and to
themselves, that are humble, and have the least confidence in their own merit and
sufficiency. It pleased David to think that God's favours to him would rejoice the heart of
every Israelite. Three things he would have us all to concur with him in: -
JAMISO , "make her boast — “glory” (Psa_105:3; compare Gal_6:14).
humble — “the pious,” as in Psa_9:12; Psa_25:9.
CALVI , "2.My soul shall make her boast in Jehovah. The term soul in this place
signifies not the vital spirit, but the seat of the affections; as if David had said, I shall
always have ground of boasting with my whole heart in God alone, so that I shall
never suffer myself to fall into forgetfulness of so great a deliverance. In the second
clause he specifies this as the fruit of his thanksgiving, that the afflicted and
miserable shall derive from it ground of hope. The Hebrew word ‫,ענוים‬ anavim,
which we have rendered humble, signifies not all the afflicted (689) in general, but
those who, being humbled and subdued by afflictions, instead of breathing the spirit
of pride, are cast down, and ready to abase themselves to the very dust. These, he
says, shall be partakers of his joy; but not, as some have coldly explained it, simply

22. from a feeling of sympathy, but because, being persuaded that in the example of
David, God had given them a general testimony of his grace, their hearts would
recover from sorrow, and would be lifted up on high. Accordingly, he says that this
joy shall spring from hope, because, having received a pledge of their deliverance,
they shall cheerfully have recourse to God.
SPURGEO , "Ver. 2. My soul shall make her boast in the Lord. Boasting is a very
natural propensity, and if it were used as in this case, the more it were indulged the
better. The exultation of this verse is no mere tongue bragging, "the soul" is in it,
the boasting is meant and felt before it is expressed. What scope there is for holy
boasting in Jehovah! His person, attributes, covenant, promises, works, and a
thousand things besides, are all incomparable, unparalleled, matchless; we may cry
them up as we please, but we shall never be convicted of vain and empty speech in
so doing. Truly he who writes these words of comment has nothing of his own to
boast of, but much to lament over, and yet none shall stop him of his boast in God so
long as he lives. The humble shall hear thereof, and be glad. They are usually
grieved to hear boastings; they turn aside from vauntings and lofty speeches, but
boasting in the Lord is quite another matter; by this the most lowly are consoled
and encouraged. The confident expressions of tried believers are a rich solace to
their brethren of less experience. We ought to talk of the Lord's goodness on
purpose that others may be confirmed in their trust in a faithful God.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 2. My soul shall make her boast in the Lord. ot like the boasting of the
Pharisee, so hateful in the eyes of God, so offensive in the ears of the humble; for the
humble can hear this boasting and be glad, which they would never do if it were not
conformable to the rules of humility. Can any boasting be greater than to say, "I
can do all things"? Yet in this boasting there is humility when I add, "In him that
strengtheneth me." For though God likes not of boasting, yet he likes of this
boasting, which arrogates nothing to ourselves, but ascribes all to him. Sir Richard
Baker.
Ver. 2-6. There is somewhat very striking and pleasing in the sudden transitions,
and the change of persons, that is observable in these few verses. "My soul shall
boast; ""The humble shall hear; " "I sought the Lord; ""They looked to him;
""This poor man cried." There is a force and elegance in the very unconnectedness
of the expressions, which, had they been more closely tied by the proper particles,
would have been in a great measure lost. Things thus separated from each other,
and yet accelerated, discover, as Longinus observes, the earnestness and the
vehemency of the inward working of the mind; and though it may seem to interrupt,
or disturb the sentence, yet quickens and enforces it. Samuel Chandler, D.D.
TRAPP, "Psalms 34:2 My soul shall make her boast in the LORD: the humble shall
hear [thereof], and be glad.
Ver. 2. My soul shall make her boast in the Lord] This holy gloriation is a
Christian’s duty not to be neglected. The Church in the Canticles is much in it; and
so is St Paul. It showeth a heart full of joys unspeakable and full of glory, 1 Peter

23. 1:8. And, besides, God is thereby greatly glorified, Jeremiah 9:23-24.
The humble shall hear thereof, and be glad] ot for my sake only, but their own, as
conceiving good hope of like deliverance. But, then, they must be as I am, not only
humbled, but humble; low, but lowly.
COFFMA , ""My soul ... shall boast in Jehovah" (Psalms 34:2). Our boasting
should never be "in self or worldly goods."[7] ot in fame, fortune, success, beauty,
strength, youth, family, honors, reputation, or anything else, should the child of God
receive in his heart as that which is most prized and appreciated; but the fact that
one is privileged to be called God's child "in Christ," that is the greatest thing.
SIMEO , "DEVOTIO EXEMPLIFIED
Psalms 34:2-3. My soul shall make her boast in the Lord: the humble shall hear
thereof, and be glad. O magnify the Lord with me, and let us exalt his name
together.
A SE SE of gratitude to God for his mercies will ever abide in some measure on the
soul of a true believer. But there are special occasions whereon he is so impressed
with the Divine goodness, that he feels as if he never could forget it, and as if he
would have the whole creation join with him in his devout acknowledgments. This
was the frame of David’s mind, when, by feigning himself mad, he had escaped out
of the hands of Achish, who would probably have put him to death, or delivered him
into the hands of Saul, his blood-thirsty persecutor [ ote: Compare 1 Samuel 21:10
to 1 Samuel 22:1. with the title of this psalm.].
In discoursing on his words, we shall notice,
I. His determination to praise God—
Ungodly men love to boast of themselves—
[There is no man who has not some imaginary excellencies whereof to boast. If we
possess any natural endowment either of mind or body, we are forward to bring it
into notice, and to arrogate something to ourselves on account of it. One values
herself upon her beauty; another boasts of his strength or courage; another prides
himself in his wit, his penetration, or his judgment. Rather than pass unnoticed, the
ungodly will boast of their iniquities and excesses; yea, (strange to say!) of iniquities
they have not committed, and of excesses to which they have never arrived.]
The godly, on the other hand, “make their boast in the Lord”—
[They know, by bitter experience, that in themselves dwelleth no good thing, yea,
nothing but what furnishes matter for the deepest humiliation. But they see in God

24. sufficient to excite their devoutest adoration. Whether they contemplate the
perfections of his nature, or the works of his hands, the wonders of his providence,
or the riches of his grace, they are filled with wonder and astonishment; and,
pouring contempt on all created excellencies, they exclaim, “O God! who is like unto
thee [ ote: Deuteronomy 32:31. Exodus 15:11. Micah 7:18.]?” “Thanks be to God,
who always causeth us to triumph in Christ [ ote: 2 Corinthians 2:14.]!”]
The Psalmist was the more induced to praise God in a public manner, from a
consideration of
II. The effect he hoped to produce by this means—
He did not expect any particular benefit to accrue to the proud—
[The proud, alas! are disgusted with even the mention of God’s name, provided it be
with reverence and love: nor do they ever speak of him themselves, unless it be to
profane his name in oaths and curses. Their aversion to hear of him increases
according to the degree in which he is honoured. They will suffer us to speak
somewhat of God as he is manifested in creation; but they do not like to be told of
his love in redemption. They will bear to hear a little of God (though but little) in his
works of providence; but they cannot endure to hear one syllable of his gloriously
rich and sovereign grace. If we utter but a word expressive of admiration and love
on account of his condescension in revealing himself to our souls, we forfeit at once
all title to respectability, and become in their eyes the most contemptible of beings.
They would be less offended with oaths and blasphemies and the grossest obscenity,
than with one such an expression of love to God.]
But he hoped that to the humble his adorations would afford matter of unfeigned
joy—
[The godly are not so free from pride, but that flattery sometimes finds access to
their hearts, and proves a gratification to their unwary minds. But in their better
seasons, when their airy dreams have vanished, and they obtain juster views of
themselves, they most unfeignedly lothe and abhor themselves, and desire that God
alone should be exalted. To be told of their own goodness is nauseous and
unpalatable: but to hear the praises of their God and Saviour, this is delightful to
their souls. It is this that endears to them the ministers of God: he who with the
clearest evidence and richest unction exhibits to their view the glory and excellency
of their God, will be regarded as their best friend: and every one who in sincerity
labours to fulfil this office, will be “esteemed by them very highly in love for his
work’s sake.”]
To stir up within ourselves a similar disposition, let us consider,
III. His exhortation to co-operate with him in this blessed design—
He calls on all of us to unite with him in praising and adoring God: and his

25. exhortation may well serve as an
Application to the foregoing subject. We ask then,
1. Is it not a reasonable employment?
[Let any one call to mind the excellencies of God as they are described in Scripture,
and then say whether it is not reasonable that we should exalt his name. But more
particularly, let the wonders of redemption be surveyed (O wonders inexpressible,
and surpassing all comprehension!); let the thought of God’s co-equal, co-eternal
Son, becoming man, of his dying upon the cross, of his living again to make
intercession for us in heaven; let the thought of this being done to deliver our souls
from death, and to restore us to the favour of our offended Father; let this, I say,
dwell upon the mind, and we shall see at once the reasonableness of this duty, and
the utter unreasonableness of passing one day or one hour without renewed
expressions of gratitude and thanksgiving.]
2. Is it not a delightful employment?
[Poor indeed is the mirth of this world, when compared with the joy of praising
God. This is the work of all the glorified saints and angels: “they rest not day or
night, saving, Holy, holy, holy, is the Lord God of Hosts!”
And if this be the employment of heaven, what must such an exercise be to us, but a
heaven upon earth? It is indeed a foretaste of heaven, as all who have ever engaged
in it are constrained to acknowledge: nor, if we were always thus engaged, would
any trouble or sorrow be able to molest us: our very afflictions would rather give
energy to our souls, and enlarge at once our subjects of praise, and our disposition
to abound in it.]
3. Is it not a necessary employment?
[It is grievous on such a subject as this to insinuate any thing of an alarming nature:
but, if men will not be “constrained by love,” we must endeavour to “persuade them
by the terrors of the Lord.”
God declared to his people of old, that, if they would not serve him with joyfulness
and gladness of heart for the abundance of all things which he had so liberally
bestowed upon them, they should endure all the curses denounced in his law [ ote:
Deuteronomy 28:45; Deuteronomy 28:47.]. With how much greater force does this
threatening come to us, if we neglect to praise him for the infinitely greater benefits
he has conferred on us! We ourselves feel indignant if great and acknowledged
virtues be despised, or eminent favours be disregarded. And shall God ever look
with complacency on those who are blind to his excellencies, and insensible of his
mercies? Whatever we may imagine to the contrary, none shall ever join the choir
above, whose hearts have not been tuned to sing God’s praise below.]

26. 3 Glorify the Lord with me;
let us exalt his name together.
BAR ES, "O magnify the Lord with me - This seems to be addressed primarily
to the “humble,” those referred to in the previous verse. As they could appreciate what
he would say, as they could understand the nature of his feelings in view of his
deliverance, he calls upon them especially to exult with him in the goodness of God. As
he and they had common calamities and trials, so might they have common joys; as they
were united in danger and sorrow, so it was proper that they should be united in joy and
in praise. The word “magnify’ means literally “to make great,” and then, to make great in
the view of the mind, or to regard and treat as great. The idea is, that he wished all, in
circumstances similar to those in which he had been placed, to have a just sense of the
greatness of God, and of his claims to love and praise. Compare Psa_35:27; Psa_40:17;
Psa_69:30; Psa_70:4; Luk_1:46.
And let us exalt his name together - Let us unite in “lifting up” his name; that is,
in raising it above all other things in our own estimation, and in the view of our fellow-
men; in so making it known that it shall rise above every other object, that all may see
and adore.
CLARKE, "Magnify the Lord with me - ‫ליהוה‬ ‫גדלו‬ gaddelu lavhovah, “make
greatness to Jehovah;” show his greatness; and let “us exalt his name,” let us show how
high and glorious it is.
GILL, "O magnify the Lord with me,.... The psalmist invites the humble ones, who
he knew would rejoice at the goodness of God to him, to join with him in ascribing
greatness to the Lord, which is meant by magnifying him; for he cannot be made great
by men, only declared how great he is, and that can only be done in an imperfect
manner;
and let us exalt his name together: by proclaiming him to be the most High; by
making mention of his glorious perfections and works, that he be exalted; and by
praising him in the highest strains; or by having the high praises of him in their mouths;
and there is more pleasure as well as more glory brought to God by doing this in a social

27. way, or by a number of saints joining together in such service.
HE RY, "1. In great and high thoughts of God, which we should express in
magnifying him and exalting his name, Psa_34:3. We cannot make God greater or
higher than he is; but if we adore him as infinitely great, and higher than the highest, he
is pleased to reckon this magnifying and exalting him. This we must do together. God's
praises sound best in concert, for so we praise him as the angels do in heaven. Those that
share in God's favour, as all the saints do, should concur in his praises; and we should be
as desirous of the assistance of our friends in returning thanks for mercies as in praying
for them. We have reason to join in thanksgiving to God,
JAMISO , "magnify the Lord — ascribe greatness to Him, an act of praise.
together — “alike” (Psa_33:15), or, equally, without exception.
SBC 3-8, "I. Religion’s first object is to magnify the Lord. The exhortation is to do this
in concert: "O magnify the Lord with me," etc. Here is the essential element and the pure
spirit of religious worship.
II. The second verse shows us the reason for this praise. It is first alleged by the inviter,
"I sought the Lord, and He heard me, and delivered me from all my fears." A man must
know what he says, and have a reason for saying it. And this is the Psalmist’s reason for
inviting us to exalt God’s name together. A gracious act of God towards one Christian is
an act of grace or a manifestation of grace to all, and may well draw their hearts into
concert.
III. The inviter has given his testimony and flung down his challenge. But it is soon
found he does not stand alone in having occasion to magnify the name of the Lord. The
pronoun in the next verse speaks of plurality: "They looked unto Him, and were
lightened." There is contagion in joy, as well as in other Christian experiences.
IV. There is no partiality in the invitation. We began with a king, but we have got down
now to the poor man; and God has been as good to him as He was to the king.
V. The fifth verse is a guarantee against relapse. When thou fallest, thou shalt again
arise, for "the angel of the Lord encampeth round about them that fear Him, and
delivereth them."
VI. The sixth verse gives the assurance to you that it is not only the king, not only the
Church, not only this poor man or that poor man, but yourself and all who trust in God,
who are welcome to come and exalt His name together.
A. Mursell, Lights and Landmarks, p. 165.
CALVI , "3.Magnify Jehovah with me. The Psalmist shows still another fruit
which would be the result of his giving thanks to God, namely, that he shall induce
others by his example to the same exercise of devotion; nay more, he calls upon all
the godly to unite with him in this exercise, inviting and exhorting them heartily and
with one consent to extol the Lord. Let us therefore learn, from the many instances
in which God may have given helps to any of his people, to abound in hope; and
when each recites the personal benefits which he has received, let all be animated
unitedly and in a public manner to give praise to God. We give thanks publicly to

28. God, not only that men may be witnesses of our gratitude, but also that they may
follow our example.
SPURGEO , "Ver. 3. O magnify the Lord with me. Is this request addressed to the
humble? If so it is most fitting. Who can make God great but those who feel
themselves to be little? He bids them help him to make the Lord's fame greater
among the sons of men. Jehovah is infinite, and therefore cannot really be made
greater, but his name grows in manifested glory as he is made known to his
creatures, and thus he is said to be magnified. It is well when the soul feels its own
inability adequately to glorify the Lord, and therefore stirs up others to the gracious
work; this is good both for the man himself and for his companions. o praise can
excel that which lays us prostrate under a sense of our own nothingness, while
divine grace like some topless Alp rises before our eyes and sinks us lower and lower
in holy awe. Let us exalt his name together. Social, congregated worship is the
outgrowth of one of the natural instincts of the new life. In heaven it is enjoyed to
the full, and earth is like heaven where it abounds.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 2-6. There is somewhat very striking and pleasing in the sudden transitions,
and the change of persons, that is observable in these few verses. "My soul shall
boast; ""The humble shall hear; " "I sought the Lord; ""They looked to him;
""This poor man cried." There is a force and elegance in the very unconnectedness
of the expressions, which, had they been more closely tied by the proper particles,
would have been in a great measure lost. Things thus separated from each other,
and yet accelerated, discover, as Longinus observes, the earnestness and the
vehemency of the inward working of the mind; and though it may seem to interrupt,
or disturb the sentence, yet quickens and enforces it. Samuel Chandler, D.D.
Ver. 3. Venema remarks that after the affair with Achish, we are told in 1 Samuel
22:1, "His brethren, and all his father's house went down to the cave Adullam unto
him, "and these, together with those who were in debt, and discontented with Saul's
government, formed a band of four hundred men. To these his friends and
comrades, he relates the story of his escape, and bids them with united hearts and
voices extol the Lord. C. H. S.
COKE, "Psalms 34:3. Magnify the Lord with me— These, and the like expressions,
do not mean that we can add any thing to the glory of the name or nature of God;
but that we should shew forth and publicly celebrate his majesty and greatness,
when we experience the interpositions of his providence in our deliverance from any
threatening evil. We should then, with the Psalmist, glory in God; i.e. ascribe our
safety, not to our own contrivance, subtilty, or power, but to the assistance and care
of God, who watches over us. Chandler.
TRAPP, "Psalms 34:3 O magnify the LORD with me, and let us exalt his name
together.
Ver. 3. O magnify the Lord with me] As not sufficient to do so great a work himself,
he calleth in the help of others. We read of a monster rather than a man, who lying

29. on his death bed, not only himself swore as fast and as furiously as he could, but
desperately desired the bystanders to help him with oaths, and to swear for him. I
knew the man, saith mine author (Bolton, Assize Serm.). And should not we much
more call upon others to join their forces with ours in magnifying the Lord? Birds,
when they come to a full heap of corn, will chirp and call in for their fellows.
Charity is no churl; goodness is diffusive.
And let us exalt his name together] And so begin heaven beforehand. Aben Ezra
glosseth thus, Quasi diceret, os omnes simul ad laudandum Deum sumus
imbecilles, We are all too weak for this work, though we should all do our utmost at
it.
COFFMA , ""O Magnify Jehovah with me" (Psalms 34:3). "We cannot add to
God's glory; he is infinite, eternal, and changeless. othing that feeble men can do is
capable of either increasing or diminishing the glory of God. However, his name
may be said to grow in glory as it is made known; and his character will stand
higher in the sight of men as he becomes more and more the supreme object of trust
and love."[8]
4 I sought the Lord, and he answered me;
he delivered me from all my fears.
BAR ES, "I sought the Lord, and he heard me - That is, on the occasion
referred to in the psalm, when he was exposed to the persecutions of Saul, and when he
sought refuge in the country of Abimelech or Achish: 1Sa_21:1-15. The idea is, that at
that time he did not confide in his own wisdom, or trust to any devices of his own, but
that he sought the protection and guidance of God, alike when he fled to Gath, and when
he fled from Gath.
And delivered me from all my fears - From all that he apprehended from Saul,
and again from all that he dreaded when he found that Abimelech would not harbor him,
but drove him from him.

30. CLARKE, "I sought the Lord - This is the reason and cause of his gratitude. I
sought the Lord, and he heard me, and delivered me out of all my fears. This answers to
the history; for when David heard what the servants of Achish said concerning him, “he
laid up the words in his heart, and was greatly afraid,” 1Sa_21:13. To save him, God
caused the epileptic fit to seize him; and, in consequence, he was dismissed by Achish, as
one whose defection from his master, and union with the Philistines, could be of no use,
and thus David’s life and honor were preserved. The reader will see that I proceed on the
ground laid down by the Septuagint. See before, Psa_34:1 (note).
GILL, "I sought the Lord, and he heard me,.... Not that he sought the Lord
publicly in his house and ordinances, for he was now at Gath; but privately by prayer
and supplication; and that not vocally, but mentally; for he was in the midst of the
servants of the king of Gath; yet earnestly, diligently, and with his whole heart, being in
great distress; when it was right to seek the Lord, and which showed him to be a good
man; and the Lord heard and answered even his silent groans, which could not be
uttered;
and delivered me from all my fear; of being seized on by Achish, king of Gath, and
of losing his life for killing Goliath: and many are the fears of God's people, both from
within and from without, by reason of sin, Satan, and the world; but the Lord saves them
out of the hands of all their enemies, grants them his presence, and shows them their
interest in himself, which, scatters all their fears.
HE RY, "(1.) For his readiness to hear prayer, which all the saints have had the
comfort of; for he never said to any of them, Seek you me in vain. [1.] David, for his part,
will give it under his hand that he has found him a prayer-hearing God (Psa_34:4): “I
sought the Lord, in my distress, entreated his favour, begged his help, and he heard me,
answered my request immediately, and delivered me from all my fears, both from the
death I feared and from the disquietude and disturbance produced by fear of it.” The
former he does by his providence working for us, the latter by his grace working in us, to
silence our fears and still the tumult of the spirits; this latter is the greater mercy of the
two, because the thing we fear is our trouble only, but our unbelieving distrustful fear of
it is our sin; nay, it is often more our torment too than the thing itself would be, which
perhaps would only touch the bone and the flesh, while the fear would prey upon the
spirits and put us out of the possession of our own soul. David's prayers helped to
silence his fears; having sought the Lord, and left his case with him, he could wait the
event with great composure. “But David was a great and eminent man, we may not
expect to be favoured as he was; have any others ever experienced the like benefit by
prayer?” Yes,
JAMISO , "delivered ... fears — as well as actual evil (Psa_64:1).
K&D 4-6, "(Heb.: 34:5-7) The poet now gives the reason for this praise by setting
forth the deliverance he has experienced. He longed for God and took pains to find Him
(such is the meaning of ‫שׁ‬ ַ‫ר‬ ָ in distinction from ‫שׁ‬ ֵ ִ ), and this striving, which took the
form of prayer, did not remain without some actual answer (‫ה‬ָ‫נ‬ ָ‫ע‬ is used of the being

31. heard and the fulfilment as an answer to the petition of the praying one). The perfects, as
also in Psa_34:6, Psa_34:7, describe facts, one of which did not take place without the
other; whereas ‫י‬ִ‫נ‬ֵ‫נ‬ ֲ‫ֽע‬ַ ַ‫ו‬ would give them the relation of antecedent and consequent. In Psa_
34:6, his own personal experience is generalised into an experimental truth, expressed in
the historical form: they look unto Him and brighten up, i.e., whosoever looketh unto
Him (‫ל‬ ֶ‫א‬ ‫יט‬ ִ ִ‫ה‬ of a look of intense yearning, eager for salvation, as in Num_21:9; Zec_
12:10) brightens up. It is impracticable to make the ‫ים‬ִ‫ו‬ָ‫נ‬ ֲ‫ע‬ from Psa_34:3 the subject; it is
an act and the experience that immediately accompanies it, that is expressed with an
universal subject and in gnomical perfects. The verb ‫ר‬ ַ‫ה‬ָ‫,נ‬ here as in Isa_60:5, has the
signification to shine, glitter (whence ‫ה‬ ָ‫ר‬ ָ‫ה‬ְ‫,נ‬ light). Theodoret renders it: ᆍ µετᆭ πίστεως τሬ
θεሬ προσιᆹν φωτᆵς ᅊκτሏνας δέχεται νοεροሞ, the gracious countenance of God is reflected
on their faces; to the actus directus of fides supplex succeeds the actus reflexus of fides
triumphans. It never comes to pass that their countenances must be covered with shame
on account of disappointed hope: this shall not and cannot be, as the sympathetic force
of ‫ל‬ፍ implies. In all the three dialects ‫ר‬ ַ‫פ‬ ָ‫ח‬ (‫ר‬ ֵ‫פ‬ ָ‫)ח‬ has the signification of being ashamed
and sacred; according to Gesenius and Fürst (root ‫)פר‬ it proceeds from the primary
signification of reddening, blushing; in reality, however, since it is to be combined, not
with Arab. hmr, but with chmr (cf. Arab. kfr, ‫,כפר‬ Arab. gfr, gmr), it proceeds from the
primary signification of covering, hiding, veiling (Arabic chafira, tachaffara, used of a
woman, cf. chamara, to be ashamed, to blush, to be modest, used of both sexes), so that
consequently the shame-covered countenance is contrasted with that which has a bright,
bold, and free look. In Psa_34:7, this general truth is again individualised. By ‫י‬ִ‫נ‬ ָ‫ע‬ ‫ה‬ֶ‫ז‬ (like
‫י‬ַ‫ינ‬ ִ‫ס‬ ‫ה‬ֶ‫ז‬ in Psa_68:9) David points to himself. From the great peril in which he was placed
at the court of the Philistines, from which God has rescued him, he turns his thoughts
with gratitude and praise to all the deliverances which lie in the past.
CALVI , "4.I sought Jehovah, and he answered me. The Psalmist here explains
more plainly and more fully what he had said concerning joy. In the first place, he
tells us that his prayers had been heard. This he applies to all the godly, that,
encouraged by a testimony so precious, they might stir themselves up to prayer.
What is implied in seeking God is evident from the following clause. In some places
it is to be understood in a different sense, namely, to bend the mind in earnest
application to the service of God, and to have all its thoughts directed to him. Here it
simply means to have recourse to him for help; for it immediately follows that God
answered him; and he is properly said to answer prayer and supplication. By his
fears the Psalmist means, taking the effect for the cause, the dangers which sorely
disquieted his mind; yet doubtless he confesses that he had been terrified and
agitated by fears. He did not look upon his dangers with a calm and untroubled
mind, as if he viewed them at a distance and from some elevated position, but being
grievously tormented with innumerable cares, he might justly speak of his fears and
terrors. ay more, by the use of the plural number, he shows that he had been
greatly terrified not only in one way, but that he had been distracted by a variety of
troubles. On the one hand, he saw a cruel death awaiting him; while on the other,

32. his mind may have been filled with fear, lest Achish should send him to Saul for his
gratification, as the ungodly are wont to make sport to themselves of the children of
God. And since he had already been detected and betrayed once, he might well
conclude, even if he should escape, that the hired assassins of Saul would lay wait
for him on all sides. The hatred too which Achish had conceived against him, both
for the death of Goliath and the destruction of his own army, might give rise to
many fears; especially considering that his enemy might instantly wreak his
vengeance upon him, and that he had good reason to think that his cruelty was such
as would not be appeased by subjecting him to some mild form of death. (690) We
ought to mark this particularly, in order that, if at any time we are terrified because
of the dangers which surround us, we may not be prevented by our effeminacy from
calling upon God. Even David, who is known to have surpassed others in heroism
and bravery, had not such a heart of iron as to repel all fears and alarms, but was
sometimes greatly disquieted and smitten with fear.
SPURGEO , "Ver. 4. I sought the Lord, and he heard me. It must have been in a
very confused manner that David prayed, and there must have been much of self
sufficiency in his prayer, or he would not have resorted to methods of such dubious
morality as pretending to be mad and behaving as a lunatic; yet his poor limping
prayer had an acceptance and brought him succour: the more reason for then
celebrating the abounding mercy of the Lord. We may seek God even when we have
sinned. If sin could blockade the mercyseat it would be all over with us, but the
mercy is that there are gifts even for the rebellious, and an advocate for men who
sin. And delivered me from all my fears. God makes a perfect work of it. He clears
away both our fears and their causes, all of them without exception. Glory be to his
name, prayer sweeps the field, slays all the enemies and even buries their bones.
ote the egoism of this verse and of those preceding it; we need not blush to speak of
ourselves when in so doing we honestly aim at glorifying God, and not at exalting
ourselves. Some are foolishly squeamish upon this point, but they should remember
that when modesty robs God it is most immodest.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 2-6. See Psalms on "Psalms 34:2" for further information.
Ver. 4. I sought the Lord, and he heard me. God expects to hear from you before
you can expect to hear from him. If you restrain prayer, it is no wonder the mercy
promised is retained. Meditation is like the lawyer's studying the case in order to his
pleading at the bar; when, therefore, thou hast viewed the promise, and affected thy
heart with the riches of it, then fly thee to the throne of grace, and spread it before
the Lord. William Gurnall.
Ver. 4. He delivered me from all my fears. To have delivered me from all my
troubles had been a great favour, but a far greater to deliver me from all my fears;
for where that would but have freed me from present evil, this secures me from evil
to come; that now I enjoy not only tranquillity, but security, a privilege only of the
godly. The wicked may be free from trouble, but can they be free from fear? o;
God knows, though they be not in trouble like other men, yet they live in more fear
than other men. Guiltiness of mind, or mind of the world, never suffers them to be
secure: though they be free sometimes from the fit of an ague, yet they are never
without a grudging; and (if I may use the expression of poets) though they feel not

33. always the whip of Tysiphone, yet they feel always her terrors; and, seeing the Lord
hath done this for me, hath delivered me from all my fears, have I not cause, just
cause, to magnify him, and exalt his name? Sir Richard Baker.
COKE, "Psalms 34:4. And delivered me from all my fears— This exactly answers to
the history; which informs us, that when David heard what the servants of Achish
said to their master concerning him, He laid up those words in his heart, and was
greatly afraid, 1 Samuel 21:13. Undoubtedly, he thought himself in extreme danger;
but, instead of removing their suspicions, and his own fears, by offering to join with
the Philistines against his country, he rather chose to counterfeit madness, and trust
Providence with the success of it, than secure his safety by base and dishonourable
compliances. Chandler.
TRAPP, "Psalms 34:4 I sought the LORD, and he heard me, and delivered me from
all my fears.
Ver. 4. I sought the Lord] Even when I was in the enemies’ hands, and playing my
pranks as a mad man among them; I prayed secretly and inwardly, I sent up some
ejaculations, as ehemiah 2:4, and was heard, though unworthy.
And delivered me out of all my fears] Which were not a few, 1 Samuel 21:13, besides
his inward terrors upon his unwarrantable practices to save his life. Sense fights
sore against faith, when it is upon its own dunghill (in a sensible danger I mean), to
the great disturbance of the conscience afterwards. George Marsh, afterwards a
martyr in Queen Mary’s days, being examined before the Earl of Derby, kept
himself close in the sacrament of the altar, as they called it. But afterward, thus he
writeth to a friend; I departed much more troubled in my spirit than before;
because I had not with more boldness confessed Christ, but in such sort as mine
adversaries thereby thought they should prevail against me; whereat I was much
grieved; for hitherto I went about, as much as in me lay, to rid myself out of their
hands, if by any means, without openly denying Christ and his word, that could be
done (Acts and Mon. fol. 1419). Thus he; but no rest he had in his mind till he had
better declared himself, though to the loss of his life. A man had better offend all the
world, than his own conscience. David, not without much ado, recovered his peace,
for which he here heartily blesseth God.
COFFMA , ""I sought Jehovah, and he answered me" (Psalms 34:4). What a
strange affinity these words have with Jonah 2:2. The surprise and shock of the
child of God when God answers his prayer is equaled only by the joyful
remembrance of it.
PETT, "Verse 4-5
2). He Rejoices In The Delivery Of Himself And His Men (4-7).
Psalms 34:4-5

34. D ‘I sought YHWH, and he answered me,
And delivered me from all my fears.
H They looked to him, and were radiant,
And their faces will never be confounded.’
If the heading of the Psalm is seen as an indicator this may well reflect David’s relief
that his subterfuge before Achish worked. o doubt as he scrabbled on the floor
feigning madness he had been flashing pleas to YHWH. And here we learn of his
profound gratitude when he safely left the king’s presence, delivered from all his
fears (the tension must have been huge). His prayers had been answered.
And we can quite understand that when he went back to his companions (1 Samuel
21:5), who must have been waiting in some trepidation, desperately calling on
YHWH, and they saw that he had come away with his life, their faces became
radiant as they looked to YHWH with praise and gratitude. Compare how the
people’s faces were to be ‘lightened’ in Isaiah 60:5 when they saw God working out
His deliverance. And David then adds with confidence that while they remain true
to YHWH and His Anointed they will never be confounded. We can compare with
this Peter’s appearance at the door of the house where people were praying for his
deliverance in a similar situation (Acts 12:12-17). They too were filled with joy, and
no little amazement.
And for us all it is an indication that if we are loyal to Him, and look to Him, He will
deliver us from all our fears, when we seek His face. We too will thus be able to look
to Him and be radiant, and be confident that we will never be confounded while He
is our Lord. We too will hear His voice saying, ‘Arise, shine, for your light has come,
and the glory of YHWH has risen upon you’ (Isaiah 60:1; Isaiah 60:5).
5 Those who look to him are radiant;
their faces are never covered with shame.
BAR ES, "They looked unto him - That is, they who were with the psalmist. He
was not alone when he fled to Abimelech; and the meaning here is, that each one of
those who were with him looked to God, and found light and comfort in Him. The
psalmist seems to have had his thoughts here suddenly turned from himself to those

35. who were with him, and to have called to his remembrance how they “all” looked to God
in their troubles, and how they all found relief.
And were lightened - Or, “enlightened.” They found light. Their faces, as we should
say, “brightened up,” or they became cheerful. Their minds were made calm, for they felt
assured that God would protect them. Nothing could better express what often occurs in
the time of trouble, when the heart is sad, and when the countenance is sorrowful - a
dark cloud apparently having come over all things - if one thus looks to God. The burden
is removed from the heart, and the countenance becomes radiant with hope and joy. The
margin here, however, is, “They flowed unto him.” The Hebrew word, ‫נהר‬ nâhar, means
sometimes “to flow, to flow together,” Isa_2:2; Jer_31:12; Jer_51:44; but it also means
“to shine, to be bright;” and thence, “to be cheered, to rejoice,” Isa_60:5. This is
probably the idea here, for this interpretation is better suited to the connection in which
the word occurs.
And their faces were not ashamed - That is, they were not ashamed of having put
their trust in God, or they were not disappointed. They had not occasion to confess that
it was a vain reliance, or that they had been foolish in thus trusting him. Compare Job_
6:20, note; Psa_22:5, note; Rom_9:33, note; 1Jo_2:28, note. The idea here is, that they
found God to be all that they expected or hoped that he would be. They had no cause to
repent of what they had done. What was true of them will be true of all who put their
trust in God.
CLARKE, "They looked unto him - Instead of ‫הביטו‬ hibbitu, they looked, several
of Dr. Kennicott’s and De Rossi’s MSS. have ‫הביטו‬ habbitu, with the point pathach, “Look
ye.”
And their faces were not ashamed - Some MSS., and the Complutensian
Polyglot, make this clause the beginning of a new verse and as it begins with a vau, ‫ופניהם‬
upheneyhem, “and their faces,” they make it supply the place of the verse which appears
to be lost; but see what is said in the introduction before the first verse.
GILL, "They looked to him, and were lightened,.... That is, "the humble" ones,
Psa_34:2; and so this is a reason why they should join in praising and magnifying the
Lord; these "looked" up to God in prayer and by faith, when in distressed and
uncomfortable circumstances, for help and deliverance, and a supply of every needful
good thing; and they were "enlightened"; so the Targum renders it, "their faces were
enlightened"; as Jarchi and Aben Ezra interpret it, in opposition to what follows: they
must have been enlightened before they could look, but by looking to the Lord more
light was gained: this chiefly designs the light of joy, peace, and comfort, which is had in
a way of believing: some render the word "and flowed" (l), as a river does, that is, to the
Lord, as in Jer_31:12. So Kimchi and Ben Melech explain the word; and it denotes both
the numbers of them that looked up to the Lord in their distress, and the swiftness of
their motion to him, and their earnestness and fervour of mind; so faith is not only a
looking to Christ, but a going forth unto him;
and their faces were not ashamed; having what they prayed and looked for, and
what they hoped and believed they should have; namely, deliverance and salvation, and

36. so peace and pleasure.
HE RY 5-6, "Many besides him have looked unto God by faith and prayer, and have
been lightened by it, Psa_34:5. It has wonderfully revived and comforted them; witness
Hannah, who, when she had prayed, went her way, and did eat, and her countenance
was no more sad. When we look to the world we are darkened, we are perplexed, and at
a loss; but, when we look to God, from him we have the light both of direction and joy,
and our way is made both plain and pleasant. These here spoken of, that looked unto
God, had their expectations raised, and the event did not frustrate them: Their faces
were not ashamed of their confidence. “But perhaps these also were persons of great
eminence, like David himself, and upon that account were highly favoured, or their
numbers made them considerable;” nay, [3.] This poor man cried, a single person, mean
and inconsiderable, whom no man looked upon with any respect or looked after with any
concern; yet he was as welcome to the throne of grace as David or any of his worthies:
The Lord heard him, took cognizance of his case and of his prayers, and saved him out
of all his troubles, Psa_34:6. God will regard the prayer of the destitute, Psa_102:17.
See Isa_57:15.
JAMISO , "God’s favor to the pious generally, and to himself specially, is celebrated.
looked — with desire for help.
lightened — or, “brightened,” expressing joy, opposed to the downcast features of
those who are ashamed or disappointed (Psa_25:2, Psa_25:3).
CALVI , "5.They shall look to him, and shall flow to him. I have already intimated,
that this verse and the following should be read in connection with the preceding
verse. In relating his own experience David has furnished an example to others, that
they should freely and without fear approach God in order to present their prayers
before him. ow, he says that they shall come, and this too with a happy issue. The
first two verbs are expressed in the past time in the Hebrew; but I have,
notwithstanding, no doubt that the sentence ought to be explained thus: When they
shall have looked to him, and flowed to him, their faces shall not be ashamed. I have
therefore translated them in the future tense. David is not relating things which had
happened, but is commending the fruit of the favor which had been manifested to
himself. Some interpreters, I know, refer the words to him to David, (691) because
immediately after he speaks of himself in the third person. Others with greater
propriety explain it; of God himself. A difference of opinion also exists as to the
Hebrew verb ‫נהרו‬ , naharu, which some, supposing it to be derived from the root ‫,אור‬
or, render to be enlightened. (692) But, in my opinion, the natural signification of
the word appears very appropriate to this place; as if he had said, There shall now
be a mirror set forth, in which men may behold the face of God serene and merciful;
and therefore the poor and afflicted shall henceforth dare to lift up their eyes to
God, and to resort to him with the utmost freedom, because no uncertainty shall any
longer retard them or render them slothful. If, however, any one should prefer the
word enlighten, the meaning will be, They who formerly languished in darkness
shall lift up their eyes to God, as if a light had suddenly appeared unto them, and
they who were cast down and overwhelmed with shame, shall again clothe their

37. countenances with cheerfulness. But as the meaning in either case is substantially
the same, I am not much disposed to contend which of the two interpretations ought
to be preferred.
“Look towards him, and thou shalt be enlightened;
And your faces shall never be ashamed.”
This reading is sanctioned by the Septuagint. It supposes two alterations on the text.
First, that instead of ‫הביטו‬ , they looked, we should read ‫,הביטו‬ habitu, look ye; and
this last reading is supported by several of Dr Kennicott’s and De Rossi’s MSS. The
other alteration is, that instead of ‫ופניהש‬ , upeneyhem, their faces, we should read
‫ופניכש‬ , upeneykem, your faces. Poole, in defense of reading your instead of their,
observes, “that the change of persons is very frequent in this book.”
SPURGEO , "Ver. 5. They looked unto him, and were lightened. The psalmist
avows that his case was not at all peculiar, it was matched in the lives of all the
faithful; they too, each one of them on looking to their Lord were brightened up,
their faces began to shine, their spirits were uplifted. What a means of blessing one
look at the Lord may be! There is life, light, liberty, love, everything in fact, in a
look at the crucified One. ever did a sore heart look in vain to the good Physician;
never a dying soul turned its darkening eye to the brazen serpent to find its virtue
gone. And their faces were not ashamed. Their faces were covered with joy but not
with blushes. He who trusts in God has no need to be ashamed of his confidence,
time and eternity will both justify his reliance.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 2-6. See Psalms on "Psalms 34:2" for further information.
Ver. 5. They looked unto him. The more we can think upon our Lord, and the less
upon ourselves, the better. Looking to him, as he is seated upon the right hand of the
throne of God, will keep our heads, and especially our hearts, steady when going
through the deep waters of affliction. Often have I thought of this when crossing the
water opposite the old place of Langholm. I found, when I looked down on the
water, I got dizzy; I therefore fixed my eyes upon a steady object on the other side,
and got comfortably through. David Smith, 1792-1867.
COKE, "Psalms 34:5. And were lightened— The original verb ‫נהר‬ nahar signifies,
properly, to flow down or flow around, and is used of the flow of rivers, and with
equal propriety applied to the flow of light. Accordingly, in the Chaldee and Arabic
languages, it has the signification of light and splendor, and unquestionably it had
the same originally in the Hebrew. See Job 3:4. The meaning of the word in the
passage before us is, that the humble looked unto God for the Psalmist's protection,
and received that light; i.e. that comfort and joy from him upon David's return in
safety, which diffused itself throughout their whole hearts; so that their faces were
not ashamed, or, as the word ‫חפר‬ chapar signifies, "not put to the blush for shame,"
by being disappointed as to their hope on his account. Chandler. It may be proper
just to observe, that this is another of the alphabetical psalms; but that this 5th verse
includes two letters, and yet is no longer than the rest, which have only one of these

38. initial letters. This verse is translated by many, Approach, or look unto the Lord,
and be enlightened, and your faces shall not be ashamed. See the versions, and
Houbigant. Fenwick renders it,
Who look to him, have always comfort found; one e'er do that, and go away
asham'd.
TRAPP, "Psalms 34:5 They looked unto him, and were lightened: and their faces
were not ashamed.
Ver. 5. They looked unto him, and were lightened] They, that is, my servants and
fellow soldiers who accompanied me first to ob, 1 Samuel 21:2; 1 Samuel 21:4,
Matthew 12:3-4, and afterwards to Gath (as it is probable); these being in the same
danger, looked likewise unto God by faith, hope, and prayer; and were lightened;
that is, comforted, cheered, directed, yea, delivered together with David. Or, they
flowed together, viz. to God, as rivers roll to the sea, or malefactors run to the
sanctuary, Isaiah 2:2; Isaiah 60:5.
And their faces were not ashamed] i.e. They were not repulsed, disappointed, made
to hide their heads, as Revelation 6:15-16.
COFFMA , ""They looked unto him, and were radiant" (Psalms 34:5). There is
indeed a radiance in the countenance of Christians that is clearly discernible,
contrasting sharply with the "fallen countenances" of the wicked. The ew
Testament tells us that when the rich young ruler decided against Jesus, that, "His
countenance fell" (Mark 10:22). Fallen countenances are visible by the hundreds
every day on every street corner.
But there is a spiritual likeness in the face of every true Christian to that of Moses
whose face shone when he came down from the mountain, and like Stephen when he
addressed the mob that murdered him in Jerusalem, of whom Luke tells us that,
"All that sat in the council saw his face as it had been the face of an angel" (Acts
6:15).
EXPOSITORS DICTIO ARY OF TEXTS, "Daily Prayer
Psalm 34:1-22
"As it is the special work of a shoemaker to make shoes," said Luther, "and of a
tailor to make coats, so it is the special work of a Christian to pray." The true artist
is an artist everywhere. His work in his studio is only a part of his artist life. So must
the pious soul be devoted to prayer; his prayers will be only a part of his praying
life. The servants of Madame de Chantal used to say of their mistress: "Madame"s
first Director made her pray three times a day, and everybody was upset. The new
Director makes her pray all day, and nobody suffers for it."

39. Reference.—XXXIV:3-8.—A. Mursell, Lights and Landmarks, p165.
Psalm 34:5
I. The meaning of the Look. There is many a metaphor which is more instructive
than a treatise, and this one is worth cart-loads of metaphysical analysis. What is
meant by it? o man hath seen God at any time, and yet there is an action of the
spirit which is fitly paralleled as sight. We are accustomed to say seeing is believing;
the converse is quite as true. Believing is seeing. The Spirit has its eye as the body—
that inward eye which is the bliss and the glory of man. In briefest words—the look
that enlightens is the look of faith. The main elements are plain enough. (a) There is
what I may call the intellectual, the occupation of the understanding with the
thought of God. (b) There is desire in the look, wistful, longing. (c) There is sense of
need. (d) There is confident expectancy.
II. The power of the Look. ote how the enlightenment is set forth as immediate and
certain. There will be no appreciable interval of time, but at once when a man turns
his face to God his face will blaze. In this highest region of life to ask is to receive, to
wish is to possess, to turn to the light is to be flooded, bathed, in the light, and that
at once and without a doubt.
III. The Look has, properly speaking, no power at all, i.e, it is the blaze of the
sunlight which makes the face glow. It is the objective faith, God"s own face which
makes the brightness and so the true limits of the worth of faith. ot the act of belief
but the thing believed—not the faith but the Gospel—not very faith as a more
refined form of work but my faith as the mere inlet through which His grace enters.
(a) Put in its fullest power—and it is this—the look is the medium of healing or
Salvation. This is the true enlightening—the real deliverance from the power of
darkness. To entertain the belief and this great love in Christ is to pass into the
light.
(b) The look works joy. The outward deliverance is implied, but even where that
does not come we may have the joy of His face, and plain evermore is that the look,
i.e. occupation of mind and heart with the thought of God, is sure to make a man
glad.
Go and stand in the sunshine. That is what we all need to have said to us over and
over again. That is the secret of all light, of knowledge, purity, and blessedness.
—A. Maclaren.
References.—XXXIV:5.—Spurgeon, Sermons, vol. iv. o195. XXXIV:6.—G.
Brooks, Outlines of Sermons, p225.

40. 6 This poor man called, and the Lord heard him;
he saved him out of all his troubles.
BAR ES, "This poor man cried - The psalmist here returns to his own particular
experience. The emphasis here is on the word “this:” “This poor, afflicted, persecuted
man cried.” There is something much more touching in this than if he had merely said
“I,” or “I myself” cried. The language brings before us at once his afflicted and miserable
condition. The word “poor” here - ‫עני‬ ‛ânıy - does not mean “poor” in the sense of a want
of wealth, but “poor” in the sense of being afflicted, crushed, forsaken, desolate. The
word “miserable” would better express the idea than the word “poor.”
And the Lord heard him - That is, heard in the sense of “answered.” He regarded
his cry, and saved him.
CLARKE, "This poor man cried - ‫עני‬ ‫זה‬ zeh ani, “This afflicted man,” David.
GILL, "This poor man cried,.... Singling out some one person from among the
humble, who was remarkably delivered; it is the common case of the people of God to be
poor and afflicted, and in their afflictions they cry unto the Lord to be supported under
them, and delivered out of them: or this may be understood of David himself, who was
poor, not with respect to outward things, but in spirit; was much afflicted, and especially
greatly distressed when in the court of Achish; at which time he cried unto the Lord, as
was his usual way, and that internally, as Moses did, Exo_14:15. Some think Jesus Christ
is intended by this poor man, who was poor in temporals, though rich, and Lord of all;
and was greatly afflicted, both in body and soul; and who, in the days of his flesh, offered
up prayers and supplications, with strong crying and tears, Heb_5:7;
and the Lord heard him, and saved him out of all his troubles; so the Lord
always heard his son Jesus Christ, and especially in the day of salvation, and delivered
him out of all his troubles, both of body and soul, when he raised him from the dead, and
gave him glory; and he heard David his servant, as he often did; particularly when at
Gath, and made way for his escape from thence; and from whence he came safe to the
cave of Adullam; and the Lord hears all his poor and afflicted ones, when they cry unto
him, and in the issue saves them from all their troubles, by reason of a body of sin and

41. death, the temptations of Satan, and the persecutions of men.
JAMISO , "This poor man — literally, “humble,” himself as a specimen of such.
CALVI , "6.This poor man cried, and Jehovah heard him. David here introduces
all the godly speaking of himself, the more emphatically to express how much weight
there is in his example to encourage them. This poor man, say they, cried; therefore
God invites all the poor to cry to him. They contemplate in David what belongs to
the common benefit of all the godly; for God is as willing and ready at this day to
hear all the afflicted who direct their sighs, wishes, and cries, to him with the same
faith, as he was at that time to hear David.
SPURGEO , "Ver. 6. This poor man cried. Here he returns to his own case. He was
poor indeed, and so utterly friendless that his life was in great jeopardy; but he
cried in his heart to the protector of his people and found relief. His prayer was a
cry, for brevity and bitterness, for earnestness and simplicity, for artlessness and
grief; it was a poor man's cry, but it was none the less powerful with heaven, for the
Lord heard him, and to be heard of God is to be delivered; and so it is added that
the Lord saved him out of all his troubles. At once and altogether David was clean
rid of all his woes. The Lord sweeps our griefs away as men destroy a hive of
hornets, or as the winds clear away the mists. Prayer can clear us of troubles as
easily as the Lord made riddance of the frogs and flies of Egypt when Moses
entreated him. This verse is the psalmist's own personal testimony: he being dead
yet speaketh. Let the afflicted reader take heart and be of good courage.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 2-6. See Psalms on "Psalms 34:2" for further information.
Ver. 6. This poor man cried. The reasons of crying are 1. Want cannot blush. The
pinching necessity of the saints is not tied to the law of modesty. Hunger cannot be
ashamed. "I mourn in my complaint, and make a noise, "saith David Psalms 55:2;
and Hezekiah, "Like a crane or a swallow, so did I chatter: I did mourn as a dove"
Isaiah 38:14. "I went mourning without the sun: I stood up, and I cried in the
congregation" Job 30:28. 2. Though God hear prayer only as prayer offered in
Christ, not because very fervent; yet fervour is a heavenly ingredient in prayer. An
arrow drawn with full strength hath a speedier issue; therefore, the prayers of the
saints are expressed by crying in Scripture. "O my God, I cry in the daytime, but
thou hearest not" Psalms 22:2. "At noon, will I pray, and cry aloud" Psalms 55:17.
"In my distress I cried to the Lord" Psalms 18:6. "Unto thee have I cried, O Lord"
Psalms 88:13. "Out of the depths have I cried" Psalms 130:1. "Out of the belly of
hell cried I" Jonah 2:2. "Unto thee will I cry, O Lord my rock" Psalms 28:1. Yea, it
goeth to somewhat more than crying: "I cry out of wrong, but I am not heard" Job
19:7. "Also when I cry and shout, he shutteth out my prayer" La 3:8. He who may
teach us all to pray, sweet Jesus, "In the days of his flesh, when he had offered up
prayers and supplications with strong crying and tears" Hebrews 5:7; he prayed
with war shouts. 3. And these prayers are so prevalent, that God answereth them:
This poor man cried, and the Lord heard him, and saved him out of all his fears,
Psalms 34:6. "My cry came before him, even into his ears" Psalms 18:6. The cry

42. addeth wings to the prayer, as a speedy post sent to court upon life and death: "Our
fathers cried unto thee, and were delivered" Psalms 22:5. "The righteous cry, and
the Lord heareth" Psalms 34:17. Samuel Rutherford.
COKE, "Psalms 34:6-7. This poor man cried— This seems to be the triumph of
David's afflicted friends for his safe return, says Chandler. "This distressed man
cried and sought the help of God, when he was in the greatest straits at Gath, as
being in danger of destruction if he stayed there, and yet not knowing how to
escape: but God heard his cry, and delivered him out of them all." The angel of the
Lord, in the next verse, does not mean a single angel; but a commanding angel,
ordering his forces to encamp round about those whom God commissions him to
preserve in safety. Dr. Delaney supposes these two verses to allude to Jacob, who
was at Mahanaim protected by two armies of angels; or perhaps, more particularly,
to the many distresses from which the Psalmist himself was delivered by the
gracious interposition of God.L
TRAPP, "Psalms 34:6 This poor man cried, and the LORD heard [him], and saved
him out of all his troubles.
Ver. 6. This poor man cried] Meaning himself, to whom it seemeth he pointed the
finger, or laid his hand on his heart, when he said, This poor man, Hic vilis, et
ovium pastor, saith Theodoret, this mean shepherd not long since; but rather, This
miserable sinner, who whilome rashly ran such a hazard, and so unworthily
deported himself in the presence of King Achish; this poor soul, I say, cried, but
silently and secretly, as Moses did at the Red Sea, as ehemiah did in the presence
of the king of Persia.
And the Lord] Who might better be called the poor man’s king, than was James IV,
king of Scotland.
Heard him, and delivered him out of all his troubles] And the like he will do for all
that, in like ease, being poor in spirit, make their humble addresses unto him. It is
good to communicate unto others our experiences. See the like done, Psalms 116:6,
Romans 8:2, 1 Timothy 1:15.
COFFMA , ""This poor man cried" (Psalms 34:6). The poor man here is none
other than David himself. Yes, he was indeed poor, hated and driven from the court
of King Saul, hunted like a wild beast, deserted by friends and neighbors, everyone
afraid to be seen in his presence or to come near him. Yes, at the time of this psalm
David was indeed poor.
PETT, "Verse 6-7
Z ‘This poor man cried, and YHWH heard him,
And saved him out of all his troubles.

43. CH The angel of YHWH encamps round about those who fear him,
And delivers them.’
David was duly humbled by his experiences, which, although he may not have
realised it, were preparing him for greater things. And when he thought back on
how he had escaped from Saul, and now from Achish, he recognised his own
weakness and helplessness in both situation, calling himself a ‘poor man’, lowly in
the sight of God and of men. He recognised himself for what he was. There was no
pretence or arrogance with David. He openly acknowledged his own undeserving,
and that he stood with the meek of Psalms 34:2. But he also recognised the goodness
of YHWH towards him, and was full of gratitude. Isaiah tells us in a similar vein
that ‘God dwells in the high and holy place -- with him who is of a contrite and
humble spirit, to revive the spirit of the humble, and to revive the heart of the
contrite one’ (Isaiah 57:15).
His experience had brought him out into a large place, for it had made him realise
that while Achish had been surrounded by his fierce warriors, he himself had had
even mightier protection. He had been under the protection of the Angel of YHWH,
Who had delivered him from all his troubles, in spite of their magnitude. It had
brought home to him that all who feared YHWH were ‘surrounded’ by the Angel of
YHWH, the very active presence of YHWH, and could therefore be sure of
deliverance. Compare how Paul also tells us that ‘your lives are hid with Christ in
God’ (Colossians 3:3). We too are ‘surrounded’ by the Angel of YHWH . We are
reminded here of the three men thrown into the fire because they stood firm for
God, only to find themselves accompanied there by one who was like the Son of God
Who kept them safe from harm (Daniel 3:25).
The Angel of YHWH is mentioned a number of times in the Old Testament. He can
speak of himself as YHWH, and yet is in some ways differentiated from YHWH (see
Genesis 16:10; Genesis 16:13 in context; Genesis 21:17-18; Genesis 22:11; Exodus
23:20; Judges 13:16-18; Zechariah 1:12-16; Zechariah 3:1-2). He is called ‘the Angel
of His presence’ (Isaiah 63:9). And there is inter-personal communication between
the Angel and YHWH (Zechariah 1:12). In this figure we have revealed to us, along
with the mention of ‘the Spirit of YHWH’, a first indication of the triunity of God.
SIMEO , "GRATEFUL RECOLLECTIO S
Psalms 34:6. This poor man cried; and the Lord heard him, and saved him out of all
his troubles.
IT is of great advantage to have transmitted to us the experience of God’s saints;
because in them we see exhibited, as it were, before our eyes, what we ourselves are
authorized to expect. David, in this psalm, records his deliverance from the hands of
Achish, king of Gath; who, there was every reason to fear, would have either put
him to death or delivered him into the hands of Saul, if God had not mercifully
interposed to prevent it. As for the means which David had recourse to, in order to
deceive Achish, I am not prepared either to justify or condemn them [ ote: 1
Samuel 21:13-15.]. To feign himself mad before Achish, was doubtless a very

44. humiliating measure. But, whether it was strictly correct or not, God was pleased to
make use of it for the deliverance of his faithful servant from the danger to which,
by fleeing to Gath, he had exposed himself: and David, in this psalm, commemorates
this gracious interposition, and records it for the benefit of the Church in all future
ages.
Let us consider the text,
I. As a grateful acknowledgment—
It is not necessary to confine our attention to the immediate occasion of the words,
since David uses nearly the same expression in reference to mercies received during
the rebellion of Absalom [ ote: Psalms 3:3-4. with the title of that Psalm.].
Throughout the whole of his life, David received marvellous mercies at the hands of
God—
[His temporal deliverances were great on numberless occasions, from the
persecutions of Saul — — — the assaults of enemies — — — and the rebellion of
Absalom — — — but from all his troubles God had saved him; and for this
salvation he did well to offer to God his most grateful acknowledgments [ ote: 2
Samuel 22:1-7.].
But what shall I say of the spiritual mercies vouchsafed to him? These were beyond
measure great, inasmuch as his terrors were sometimes of the most overwhelming
nature [ ote: Psalms 6:1-6; Psalms 40:12; Psalms 42:7.]— — — and his sins, of
almost unparalleled enormity [ ote: Psalms 25:11.] — — — But from all of these
had God delivered him, in answer to his prayers; and for these merciful
interpositions he most humbly and most thankfully adores his God [ ote: Psalms
40:1-3.] — — —]
And have not we also innumerable mercies, both temporal and spiritual, to
acknowledge?
[True in respect of temporal afflictions, none of us can bear any comparison with
him. But still there are few of us who have not experienced some deliverances; and
not one who has not reason to bless God, with all possible ardour, for his
forbearance, at least, if not also for his pardoning love. Let us call to mind the
various interpositions of our God in times of sickness, or trouble, or danger. But
more especially, it ever we have cried to God under a sense of our sins, and an
apprehension of God’s wrath, and have obtained mercy at his hands, what thanks
should not we also render to him for such marvellous mercies! Methinks if we do
not call upon all that is within us to bless his holy name, “the very stones will cry out
against us.”]
But David intended these words to be considered, also,

45. II. As an instructive record—
The whole preceding part of the psalm shews that it was written by him with this
view. “I will bless the Lord at all times: his praise shall be continually in my mouth.
My soul shall make her boast in the Lord: the humble shall hear thereof and be
glad. O magnify the Lord with me; and let us exalt his name together! I sought the
Lord, and he heard me, and delivered me from all my fears.” Yes, “This poor man
cried, and the Lord heard him, and saved him out of all his troubles [ ote: ver. 1–
6.].” Behold, then, how plainly it instructs us,
1. That there are no troubles so great, but God is able to deliver us from
them—
[ either our temporal nor our spiritual troubles can well exceed those of David: yet,
if he was saved from his, why may not we from ours? “Is God’s ear become heavy,
that it cannot hear; or is his hand shortened, that he cannot save [ ote: Isaiah
59:1.]?” We must on no account limit either the power or the mercy of our God: but
“be strong in faith, giving glory to his name [ ote: Romans 4:20.]”— — —]
2. That there are no troubles so great but God will deliver us from them, in
answer to our prayers—
[Who ever heard of any instance wherein God said to a man, “Seek my face in
vain?” Jonah was heard from the bottom of the sea; and David, as it were, from the
very gates of hell. Manasseh, too, was heard, and accepted, after all his great and
aggravated crimes [ ote: 2 Chronicles 33:12-13.]. Let none, then, despond, whatever
be his trouble, or whatever his guilt: but let all be assured, that if their faith be only
as a grain of mustard-seed, it shall prevail, to the casting of all the mountains,
whether of difficulty, or of sin, into the very depths of the sea [ ote: Matthew
17:20.] — — —]
3. That answers to prayer, so far from puffing up a man with pride, will
invariably humble and abase him—
[Who is it that here designates himself by this humiliating appellation, “This poor
man?” It is David, “the man after God’s own heart.” But did not God’s mercies to
him puff him up? Quite the reverse. He never was more humble than when most
honoured of his God. And so it was with Jacob in the Old Testament [ ote: Genesis
32:10-11.]; and with the Apostle Paul in the ew. If ever there was a man more
highly honoured than others, it was the Apostle Paul: yet he still continued to
account himself “less than the least of all saints [ ote: Ephesians 3:8.],” yea, and as
“the very chief of sinners [ ote: 1 Timothy 1:15.].” And so will divine grace operate
on us also. People imagine, that if we profess to have received special answers to
prayer, and to have obtained the forgiveness of our sins, we must, of necessity, be
elated with pride. But the very reverse of this was the effect produced on the minds
of Job, and of the prophet Isaiah, who only lothed themselves the more in
proportion as they were honoured of their God [ ote: Job 42:5-6 and Isaiah 6:5.]:

46. and thus it will be with every real saint: he will account himself “poor” even to his
dying hour, and will be ever ready to “prefer others in honour before himself [ ote:
Romans 12:10. Philippians 2:3.].”]
If, then, this retrospective view of God’s mercies be so sweet on earth,
1. What must it be, the very instant we arrive at the gates of heaven!
[At the moment of our departure from the body, we shall have a complete view of all
God’s dealings with us, whether in his providence or grace. And if here our partial
views of these things fill us with such joy and gratitude, what will a full discovery of
them do? As to any undue elevation of mind, on account of the mercies vouchsafed
to us, it will produce a directly contrary effect: for all the glorified saints cast their
crowns at the Saviour’s feet, and prostrate themselves before him, and sound no
other name than his [ ote: Revelation 5:8-10.]. And there they will have their
salvation altogether complete. o further “trouble” to all eternity will they
experience; for “all tears shall be wiped away from their eyes for ever [ ote:
Revelation 7:14-17.].” Oh! look forward to that day with holy delight: and let the
foretastes of it, which you here enjoy, stimulate your exertions to honour God, and
to obtain a meetness for the blessedness that awaits you.]
2. How earnest should you be in commending to others the Saviour you have
found!
[The Psalmist sets you the example: “Come and hear, all ye that fear God, and I will
declare what he hath done for my soul. I cried unto him with my mouth, and he was
extolled with my tongue. Verily, God hath heard me, and hath attended to the voice
of my prayer. Blessed be God, who hath not turned away my prayer, nor his mercy
from me [ ote: Psalms 66:16-20.]!” Thus, then, do ye also. Be not content to go to
heaven alone. Tell to those around you the efficacy of prayer; and extol the Saviour,
as “able to save to the uttermost all that come unto God by him.” Thus will you fulfil
the design of David in transmitting his experience to future ages; whilst you confirm
his testimony, by your acknowledgment that God is still as gracious as ever, and an
unchangeable Friend to all who come to him in his Son’s name.]
7 The angel of the Lord encamps around those
who fear him,
and he delivers them.

47. BAR ES, "The angel of the Lord - The angel whom the Lord sends, or who
comes, at his command, for the purpose of protecting the people of God. This does not
refer to any particular angel as one who was specifically called “the angel of the Lord,”
but it, may refer to any one of the angels whom the Lord may commission for this
purpose; and the phrase is equivalent to saying that “angels” encompass and protect the
friends of God. The word “angel” properly means a “messenger,” and then is applied to
those holy beings around the throne of God who are sent forth as his “messengers” to
mankind; who are appointed to communicate his will, to execute his commands; or to
protect his people. Compare Mat_24:31, note; Job_4:18, note; Heb_1:6, note; Joh_5:4,
note. Since the word has a general signification, and would denote in itself merely a
messenger, the qualification is added here that it is an “angel of the Lord” that is referred
to, and that becomes a protector of the people of God.
Encampeth - literally, “pitches his tent.” Gen_26:17; Exo_13:20; Exo_17:1. Then the
word comes to mean “to defend;” to “protect:” Zec_9:8. The idea here is, that the angel
of the Lord protects the people of God as an army defends a country, or as such an army
would be a protection. He “pitches his tent” near the people of God, and is there to guard
them from danger.
About them that fear him - His true friends, friendship for God being often
denoted by the word fear or reverence. See the notes at Job_1:1.
And delivereth them - Rescues them from danger. The psalmist evidently has his
own case in view, and the general remark here is founded on his own experience. He
attributes his safety from danger at the time to which he is referring, not to his own art
or skill; not to the valor of his own arm, or to the prowess of his followers, but, to the
goodness of God in sending an angel, or a company of angels, to rescue him; and hence,
he infers that what was true of himself would be true of others, and that the general
statement might be made which is presented in this verse. The doctrine is one that is
frequently affirmed in the Scriptures. Nothing is more clearly or constantly asserted than
that the angels are employed in defending the people of God; in leading and guiding
them; in comforting them under trial, and sustaining them in death; as it is also
affirmed, on the other hand, that wicked angels are constantly employed in leading men
to ruin. Compare Dan_6:22, note; Heb_1:14, note. See also Gen_32:1-2; 2Ki_6:17; Psa_
91:11; Luk_16:22; Luk_22:43; Joh_20:12. It may be added that no one can prove that
what is here stated by the psalmist may not be literally true at the present time; and to
believe that we are under the protection of angels may be as philosophical as it is pious.
The most lonely, the most humble, the most obscure, and the poorest child of God, may
have near him and around him a retinue and a defense which kings never have when
their armies pitch their tents around their palaces, and when a thousand swords would
at once be drawn to defend them.
CLARKE, "The angel of the Lord encampeth round - I should rather consider
this angel in the light of a watchman going round his circuit, and having for the objects
of his especial care such as fear the Lord.

48. GILL, "The angel of the Lord encampeth round about them that fear him,....
By whom may be meant, either the uncreated Angel, the Lord Jesus Christ, the Angel of
God's presence, and of the covenant, the Captain of salvation, the Leader and
Commander of the people; and whose salvation is as walls and bulwarks about them; or
as an army surrounding them: or a created angel may be intended, even a single one,
which is sufficient to guard a multitude of saints, since one could destroy at once such a
vast number of enemies, as in 2Ki_19:35; or one may be put for more, since they are an
innumerable company that are on the side of the Lord's people, and to whom they are
joined; and these may be said to encamp about them, because they are an host or army;
see Gen_32:1; and are the guardians of the saints, that stand up for them and protect
them, as well as minister to them;
and delivereth them; out of the hands of all their enemies. David had a guard, an
army of these about him, in the court of Achish, who preserved him from being seized,
and receiving any harm there; and who brought him from thence in safety: there is no
doubt but he here speaks his own experience.
HE RY, "(2.) For the ministration of the good angels about us (Psa_34:7): The angel
of the Lord, a guard of angels (so some), but as unanimous in their service as if they were
but one, or a guardian angel, encamps round about those that fear God, as the life-guard
about the prince, and delivers them. God makes use of the attendance of the good spirits
for the protection of his people from the malice and power of evil spirits; and the holy
angels do us more good offices every day than we are aware of. Though in dignity and in
capacity of nature they are very much superior to us, - though they retain their primitive
rectitude, which we have lost; - though they have constant employment in the upper
world, the employment of praising God, and are entitled to a constant rest and bliss
there, - yet in obedience to their Maker, and in love to those that bear his image, they
condescend to minister to the saints, and stand up for them against the powers of
darkness; they not only visit them, but encamp round about them, acting for their good
as really, though not as sensibly, as for Jacob's (Gen_32:1), and Elisha's, 2Ki_6:17. All
the glory be to the God of the angels.
JAMISO , "
angel — of the covenant (Isa_63:9), of whom as a leader of God’s host (Jos_5:14;
1Ki_22:19), the phrase -
encampeth, etc. — is appropriate; or, “angel” used collectively for angels (Heb_
1:14).
K&D 7-10, "(Heb.: 34:8-11) This praise is supported by a setting forth of the
gracious protection under which God's saints continually are. The ‫יהוה‬ ְ‫ך‬ፍ ְ‫ל‬ ַ‫,מ‬ is none
other than He who was the medium of Jahve's intercourse with the patriarchs, and who
accompanied Israel to Canaan. This name is not collective (Calvin, Hupfeld,
Kamphausen, and others). He, the One, encampeth round about them, in so far as He is
the Captain of the host of Jahve (Jos_5:14), and consequently is accompanied by a host
of inferior ministering angels; or insofar as He can, as being a spirit not limited by space,
furnish protection that covers them on every side. ‫ה‬ֶ‫ּנ‬‫ח‬ (cf. Zec_9:8) is perhaps an
allusion to ‫ים‬ִ‫נ‬ ֲ‫ֽח‬ ַ‫מ‬ in Gen_32:2., that angel-camp which joined itself to Jacob's camp, and

49. surrounded it like a barricade or carrago. On the fut. consec. ‫ם‬ ֵ‫צ‬ ְ ַ‫ח‬ְ‫ֽי‬ַ‫,ו‬ et expedit eos, as a
simple expression of the sequence, or even only of a weak or loose internal connection,
vid., Ewald, §343, a. By reason of this protection by the Angel of God arises (Psa_34:9)
the summons to test the graciousness of God in their own experience. Tasting
(γεύσαστηαι, Heb_6:4., 1Pe_2:3) stands before seeing; for spiritual experience leads to
spiritual perception or knowledge, and not vice versa. Nisi gustaveris, says Bernard,
non videbis. David is desirous that others also should experience what he has
experienced in order that they may come to know what he has come to know, viz., the
goodness of God.
(Note: On account of this Psa_34:9, Γεύσασθε καᆳ ᆂδετε κ. τ. λ., Ps 33 (34) was the
Communion Psalm of the early church, Constit. Apost. viii. 13, Cyril,. Catech. Myst. v
17.)
Hence, in Psa_34:10, the call to the saints to fear Jahve (‫ראוּ‬ְ‫י‬ instead of ‫אוּ‬ ְ‫ר‬ִ‫,י‬ in order to
preserve the distinction between veremini and videbunt, as in Jos_24:14; 1Sa_12:24);
for whoso fears Him, possesses everything in Him. The young mature lions may sooner
lack and suffer hunger, because they have no prey, than that he should suffer any want
whatsoever, the goal of whose striving is fellowship with God. The verb ‫רוּשׁ‬ (to lack, be
poor, once by metaplasm ‫שׁ‬ ַ‫ר‬ָ‫,י‬ 1Sa_2:7, root ‫,רשׁ‬ to be or to make loose, lax), elsewhere
used only of men, is here, like Psa_104:21 ‫ל‬ ֵ‫א‬ ֵ‫מ‬ ‫שׁ‬ ֵ ִ , transferred to the lions, without
‫ים‬ ִ‫יר‬ ִ‫פ‬ ְⅴ being intended to refer emblematically (as in Psa_35:17; Psa_57:5; Psa_17:12) to
his powerful foes at the courts of Saul and of Achish.
CALVI , "7.The angel of Jehovah encampeth round about them that fear him.
David here discourses in general of God’s fatherly favor towards all the godly; and
as the life of man is exposed to innumerable dangers, he at the same time teaches us
that God is able to deliver them. The faithful especially, who are as sheep in the
midst of wolves, beset as it were with death in every form, are constantly harassed
with the dread of some approaching danger. David therefore affirms, that the
servants of God are protected and defended by angels. The design of the Psalmist is
to show, that although the faithful are exposed to many dangers, yet they may rest
assured that God will be the faithful guardian of their life. But in order to confirm
them the more in this hope, he adds at the same time, and not without reason, that
those whom God would preserve in safety he defends by the power and ministration
of angels. The power of God alone would indeed be sufficient of itself to perform
this; but in mercy to our infirmity he vouchsafes to employ angels as his ministers. It
serves not a little for the confirmation of our faith to know that God has
innumerable legions of angels who are always ready for his service as often as he is
pleased to aid us; nay, more, that the angels too, who are called principalities and
powers, are ever intent upon the preservation of our life, because they know that
this duty is intrusted to them. God is indeed designated with propriety the wall of
his Church, and every kind of fortress and place of defense (694) to her; but in
accommodation to the measure and extent of our present imperfect state, he
manifests the presence of his power to aid us through the instrumentality of his

50. angels. Moreover, what the Psalmist here says of one angel in the singular number,
ought to be applied to all the other angels: for they are distinguished by the general
appellation of
“ministering spirits sent forth to minister to them who shall be the heirs of
salvation,” (Hebrews 1:14;)
and the Scriptures in other places teach us, that whenever it pleases God, and
whenever he knows it to be for their benefit, many angels are appointed to take care
of each of his people, (2 Kings 6:15; Psalms 91:11; Luke 16:22.) The amount then of
what has been said is, that however great the number of our enemies and the
dangers by which we are surrounded may be, yet the angels of God, armed with
invincible power, constantly watch over us, and array themselves on every side to
aid and deliver us from all evil.
SPURGEO , "Ver. 7. The angel of the Lord. The covenant angel, the Lord Jesus, at
the head of all the bands of heaven, surrounds with his army the dwellings of the
saints. Like hosts entrenched so are the ministering spirits encamped around the
Lord's chosen, to serve and succour, to defend and console them. Encampeth round
about them that fear him. On every side the watch is kept by warriors of sleepless
eyes, and the Captain of the host is one whose prowess none can resist. And
delivereth them. We little know how many providential deliverances we owe to those
unseen hands which are charged to bear us up lest we dash our foot against a stone.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 7. The angel of the Lord encampeth round about them that fear him, and
delivereth them. I will not rub the questions, whether these angels can contract
themselves, and whether they can subsist in a point, and so stand together the better
in so great a number, neither will I trouble myself to examine whether they are in
such and such a place in their substance, or only in their virtue and operation. But
this the godly man may assure himself of, that whensoever he shall want their help,
in spite of doors, and locks, and bars, he may have it in a moment's warning. For
there is no impediment, either for want of power because they are spirits, or from
want of good will, both because it is their duty, and because they bear an affection to
him; not only rejoicing at his first conversion Lu 15:10, but, I dare confidently
affirm, always disposed with abundance of cheerfulness to do anything for him. I
cannot let pass some words I remember of Origen's to this purpose, as I have them
from his interpreter. He brings in the angels speaking after this manner: --"If he
(meaning the Son of God) went down, and went down into a body, and was clothed
with flesh, and endured its infirmities and died for men, what do we stand still for?
Come, let's all down from heaven together." Zachary Bogan.
Ver. 7. The angel of the Lord encampeth round about them that fear him. This is
the first time that, in the psalter, we read of the ministrations of angels. But many
fathers rather take this passage of the "Angel of the Great Counsel, "and gloriously
to him it applies. J. M. eale.
Ver. 7. The angel of the Lord encampeth round about them that fear him, etc. By
whom may be meant, either the uncreated Angel, the Lord Jesus Christ, the Angel
of God's presence, and of the covenant, the Captain of salvation, the Leader and

51. Commander of the people; and whose salvation is as walls and bulwarks about
them, or as an army surrounding them; or a created angel may be intended, even a
single one, which is sufficient to guard a multitude of saints, since one could destroy
at once such a vast number of enemies, as in 2 Kings 19:35; or one may be put for
more, since they are an innumerable company that are on the side of the Lord's
people, and to whom they are joined; and these may be said to encamp about them,
because they are an host or army (see Genesis 32:1-2 Lu 2:13); and are the
guardians of the saints, that stand up for them and protect them, as well as minister
to them. John Gill.
Ver. 7. The angel of the Lord is represented in his twofold character in this pair of
Psalms, as an angel of mercy, and also as an angel of judgment, Psalms 35:6. This
pair of Psalms (the thirty-fourth and thirty-fifth), may in this respect be compared
with the twelfth chapter of the Acts of the Apostles, where the angel of the Lord is
displayed as encamping about St. Peter, and delivering him, and also as smiting the
persecutor, Herod Agrippa. Christopher Wordsworth, D.D.
Ver. 7. Round about. In illustration of this it may be observed, that according to
D'Arvieux, it is the practice of the Arabs to pitch their tents in a circular form; the
prince being in the middle, and the Arabs about him, but so as to leave a respectful
distance between them. And Thevenot, describing a Turkish encampment near
Cairo, having particularly; noticed the spaciousness, decorations, and conveniences
of the Bashaw's tent, or pavilion, adds, "Round the pale of his tent, within a pistol
shot, were above two hundred tents, pitched in such a manner that the doors of
them all looked towards the Bashaw's tent; and it ever is so, that they may have
their eye always upon their master's lodging, and be in readiness to assist him if he
be attacked." Richard Mant.
TRAPP, "Psalms 34:7 The angel of the LORD encampeth round about them that
fear him, and delivereth them.
Ver. 7. The angel of the Lord encampeth round about, &c.] ot one guardian angel
only, as some have hence conceited, nor Michael the archangel only, that angel of
the covenant, Jesus Christ, as Augustine expoundeth this text, but a host of created
angels, those ministering spirits, sent forth to minister for them who shall be heirs of
salvation, Hebrews 1:14. For although Christ, the Captain of our salvation, needeth
not their help for the safeguard of his people; yet for our comfort he maketh use of
the holy angels, who meet us still, as they did Jacob at Mahanaim (where they made
a lane for him, as the guard doth for their prince, as the word importeth), Genesis
32:1; they minister many blessings to us, though invisibly; stand at our right hands,
Luke 1:11, as ready to relieve us as the devils are to mischief us, Zechariah 3:1; yea,
they pitch camp round about us, Sicut hostes sunt in circuitu, (Kimchi), (oh the
dignity and safety of a saint in this respect!) fight in battle array against our
enemies, Daniel 10:20 (the heathens speak much of their Castor and Pollux fighting
for them and Hesiod telleth of thirty thousand demi-gods that were φυλακες
µεροπων ανθρωπων, keepers of mankind), and convey them at death, as they did
Lazarus, through the enemies’ country, the air, into Abraham’s bosom, Luke 16:22

52. COFFMA , ""The angel of Jehovah encampeth round about them that fear him.
And delivereth them.
Oh taste and see that Jehovah is good:
Blessed is the man that taketh refuge in him
Oh fear Jehovah, ye his saints;
For there is no want to them that fear him.
The young lions do lack, and suffer hunger;
But they that seek Jehovah shall not want any good thing."
"The angel of Jehovah" (Psalms 34:7). The angel of Jehovah is frequently
mentioned in the Old Testament. He appeared to Joshua as, "The Captain of the
host of the Lord" (Joshua 5:14), and also in the remarkable visions of Zechariah
9:8. "He is not merely an angelic messenger, but is in some sense identified with God
himself."[9]
We are amused that some scholars are concerned about how "The angel of
Jehovah" (in the singular) could "encamp around" them that fear the Lord.
Apparently, some writers have never heard of the ubiquitousness of the Almighty,
who is in fact everywhere throughout his whole universe at one and the same time!
As Delitzsch noted, "The angel of Jehovah, being a spirit not limited by space, can
furnish protection on every side."[10] Also, we might add, this protection is
available not only for just one of God's saints in a given location, but is provided for
all the saints on earth wherever they live. Is anything too hard for God?
What a great comfort it is to know that, "This great and mighty divine being from
days of old, who so often dealt with the patriarchs and figured so effectively in the
history of Israel is indeed our protector."[11]
"Taste and see that Jehovah is good" (Psalms 34:8). God has made it possible for
men to know whether or not his word is true. The person who receives it, obeys it,
and trusts its promises will shortly come to know, "Whom he has believed," having
"tasted the good Word of God and the powers of the age to come" (Hebrews 6:5),
and as Peter said, "Ye have tasted that the Lord is gracious" (1 Peter 2:3).
"For there is no want for them that fear him" (Psalms 34:9). See under Psalms
34:10, below, where this thought is repeated.
"The young lions do lack, and suffer hunger" (Psalms 34:10). Some interpreters
would see this as a metaphorical reference to the rich, or to the privileged of earth,
but such a view is totally unnecessary. "In God's animal creation, even the strongest

53. sometimes suffer hunger and want; but those who fear God shall not want any good
thing."[12]
"Shall not want any good thing" (Psalms 34:10). Dahood states that the Hebrew
here will bear the rendition, "shall not have a deficit," and that it "is an economic
term."[13]
EXPOSITORS DICTIO ARY OF TEXTS, "The Ministry of Angels
Psalm 34:7
I. There is something, I think, very touching in the first recorded message of an
Angel of God, and to our ears it may sound strangely. When Hagar fled from the
face of Sarai, the Angel of the Lord found her in the wilderness and said "Return to
thy mistress, and subdue thyself under her hands": Patience and self-control, such
are the earliest precepts which the messenger of heaven brings to a suffering
woman; but with them is combined a blessing, for He said, "I will multiply thy seed
exceedingly, that it shall not be numbered for multitude". From this beginning the
record of Divine providence flows on with even current through the age of
patriarchs. At Sodom, at Moriah, at Hebron, at Mahanaim, at Bethel, and in Egypt,
the patriarchs acknowledged the personal care of their God in the service of His
messengers.
II. The history of the family was a prelude to the history of the nation. In times of
rebellion and division, in times of despair and oppression, in times of sinful
confidence and of trustful self-abasement, the Angel of the Lord wrought among
Israel the issues of repentance and faith, of chastisement and victory, in the field of
Bochim, and by the brook Kishon, appearing to Gideon as he threshed wheat by
stealth, and to the wife of Manoah in her loneliness, stretching the destroying sword
over the city of David and sweeping with a pestilence through the camp of the
Assyrians. Meanwhile the prophets were unfolding wider views of the ancient faith.
The God of Israel appeared under the more glorious title of the Lord of Hosts. The
scene of His Majesty was transferred, as it were, from earth to heaven. The angels
were seen ministering to His glory or declaring His perfections. The way was
prepared for a spiritual kingdom; and Daniel was allowed to record the ministry of
spiritual power in Persia and Greece that all the nations of the world might work
together for the final establishment of the reign of Christ.
III. The age of prophets passed away, and with it the outward miracles of the first
dispensation. A people tried by prosperity and purified by suffering was left to trace
in the chequered course of life the Divine Presence which was before sensibly
revealed to them. In part they were strengthened to deeds of heroic valour by the
remembrance of past deliverance; in part they defaced the simplicity of the
Scriptural teaching by the admixture of Eastern superstition; but the belief still
lived, and in the fullness of time an angel announced to men the advent of the
Saviour. Angels foretold the birth of his forerunner. Angels proclaimed the nativity

54. to the shepherds. Angels were sent to minister to the Infant Jesus. And when the
work of Christ began angels still attended Him. At His Temptation, at His Agony, at
His Resurrection, at His Ascension, angels ministered to Him.
IV. I have said enough to show that the doctrine of a secondary spiritual agency is
inwrought into the whole fabric of our faith; that it is not only consistent with the
Omnipresence of God, but in some degree explanatory of it; that it was active when
the creation was first completed; that it shall be active when Christ comes again to
judgment: that it extends to the great mysteries of the Gospel and the passing needs
of the least of Christ"s little ones.
—B. F. Westcott, Village Sermons, p240.
MACLARE , "THE ENCAMPING ANGEL
If we accept the statement in the superscription of this psalm, it dates from one of the
darkest hours in David’s life. His fortunes were never lower than when he fled from
Gath, the city of Goliath, to Adullam. He never appears in a less noble light than when he
feigned madness to avert the dangers which he might well dread there. How unlike the
terror and self-degradation of the man who ‘scrabbled on the doors,’ and let ‘the spittle
run down his beard,’ is the heroic and saintly constancy of this noble psalm! And yet the
contrast is not so violent as to make the superscription improbable, and the tone of the
whole well corresponds to what we should expect from a man delivered from some great
peril, but still surrounded with dangers. There, in the safety of his retreat among the
rocks, with the bit of level ground where he had fought Goliath just at his feet in the
valley, and Gath, from which he had escaped, away down at the mouth of the glen (if
Conder’s identification of Adullam be correct), he sings his song of trust and praise; he
hears the lions roar among the rocks where Samson had found them in his day; he
teaches his ‘children,’ the band of broken men who there began to gather around him,
the fear of the Lord; and calls upon them to help him in his praise. What a picture of the
outlaw and his wild followers tamed into something like order, and lifted into something
like worship, rises before us, if we follow the guidance of that old commentary contained
in the superscription!
The words of our text gain especial force and vividness by thus localising the psalm. Not
only ‘the clefts of the rock’ but the presence of God’s Angel is his defence; and round him
is flung, not only the strength of the hills, but the garrison and guard of heaven.
It is generally supposed that the ‘Angel of the Lord’ here is to be taken collectively, and
that the meaning is-the ‘bright-harnessed’ hosts of these divine messengers are as an
army of protectors round them who fear God. But I see no reason for departing from the
simpler and certainly grander meaning which results from taking the word in its proper
force of a singular. True, Scripture does speak of the legions of ministering spirits, who
in their chariots of fire were once seen by suddenly opened eyes ‘round about’ a prophet
in peril, and are ever ministering to the heirs of salvation. But Scripture also speaks of
One, who is in an eminent sense ‘the Angel of the Lord’; in whom, as in none other, God
sets His ‘Name’; whose form, dimly seen, towers above even the ranks of the angels that
‘excel in strength’; whose offices and attributes blend in mysterious fashion with those of
God Himself. There may be some little incongruity in thinking of the single Person as
‘encamping round about’ us; but that does not seem a sufficient reason for obliterating

55. the reference to that remarkable Old Testament doctrine, the retention of which seems
to me to add immensely to the power of the words.
Remember some of the places in which the ‘Angel of the Lord’ appears, in order to
appreciate more fully the grandeur of this promised protection. At that supreme
moment when Abraham ‘took the knife to slay his son,’ the voice that ‘called to him out
of heaven’ was ‘the voice of the Angel of the Lord.’ He assumes the power of reversing a
divine command. He says, ‘Thou hast not withheld thy son, thine only son, from Me,’
and then pronounces a blessing, in the utterance of which one cannot distinguish His
voice from the voice of Jehovah. In like manner it is the Angel of the Lord that speaks to
Jacob, and says, ‘I am the God of Bethel.’ The dying patriarch invokes in the same breath
‘the God which fed me all my life long,’ ‘the Angel which redeemed me from all evil,’ to
bless the boys that stand before him, with their wondering eyes gazing in awe on his
blind face. It was that Angel’s glory that appeared to the outcast, flaming in the bush that
burned unconsumed. It was He who stood before the warrior leader of Israel, sword in
hand, and proclaimed Himself to be the Captain of the Lord’s host, the Leader of the
armies of heaven, and the true Leader of the armies of Israel; and His commands to
Joshua, His lieutenant, are the commands of ‘the Lord.’ And, to pass over other
instances, Isaiah correctly sums up the spirit of the whole earlier history in words which
go far to lift the conception of this Angel of the Lord out of the region of created
beings-’In all their affliction He was afflicted, and the Angel of His face saved them,’ It is
this lofty and mysterious Messenger, and not the hosts whom He commands, that our
Psalmist sees standing ready to help, as He once stood, sword-bearing by the side of
Joshua. To the warrior leader, to the warrior Psalmist, He appears, as their needs
required, armoured and militant. The last of the prophets saw that dim, mysterious
Figure, and proclaimed, ‘The Lord whom ye seek shall suddenly come to His temple;
even the Angel of the Covenant, whom ye delight in’; and to his gaze it was wrapped in
obscure majesty and terror of purifying flame. But for us the true Messenger of the Lord
is His Son, whom He has sent, in whom He has put His name; who is the Angel of His
face, in that we behold the glory of God in the face of Jesus Christ; who is the Angel of
the Covenant, in that He has sealed the new and everlasting covenant with His blood;
and whose own parting promise, ‘Lo! I am with you always,’ is the highest fulfilment to
us Christians of that ancient confidence: ‘The Angel of the Lord encampeth round about
them that fear Him.’
Whatever view we adopt of the significance of the first part of the text, the force and
beauty of the metaphor in the second remain the same. If this psalm were indeed the
work of the fugitive in his rocky hold at Adullam, how appropriate the thought becomes
that his little encampment has such a guard. It reminds one of the incident in Jacob’s
life, when his timid and pacific nature was trembling at the prospect of meeting Esau,
and when, as he travelled along, encumbered with his pastoral wealth, and scantily
provided with means of defence, ‘the angels of God met him, and he named the place
Mahanaim,’ that is, two camps-his own feeble company, mostly made up of women and
children, and that heavenly host that hovered above them. David’s faith sees the same
defence encircling his weakness, and though sense saw no protection for him and his
men but their own strong arms and their mountain fastness, his opened eyes beheld the
mountain full of the chariots of fire, and the flashing of armour and light in the darkness
of his cave.
The vision of the divine presence ever takes the form which our circumstances most
require. David’s then need was safety and protection. Therefore he saw the Encamping
Angel; even as to Joshua the leader He appeared as the Captain of the Lord’s host; and
as to Isaiah, in the year that the throne of Judah was emptied by the death of the earthly

56. king, was given the vision of the Lord sitting on a throne, the King Eternal and
Immortal. So to us all His grace shapes its expression according to our wants, and the
same gift is Protean in its power of transformation; being to one man wisdom, to
another strength, to the solitary companionship, to the sorrowful consolation, to the
glad sobering, to the thinker truth, to the worker practical force-to each his heart’s
desire, if the heart’s delight be God. So manifold are the aspects of God’s infinite
sufficiency, that every soul, in every possible variety of circumstance, will find there just
what will suit it. That armour fits every man who puts it on. That deep fountain is like
some of those fabled springs which give forth whatsoever precious draught any thirsty
lip asked. He takes the shape that our circumstances most need. Let us see that we, on
our parts, use our circumstances to help us in anticipating the shapes in which God will
draw near for our help.
Learn, too, from this image, in which the Psalmist appropriates to himself the
experience of a past generation, how we ought to feed our confidence and enlarge our
hopes by all God’s past dealings with men. David looks back to Jacob, and believes that
the old fact is repeated in his own day. So every old story is true for us; though outward
form may alter, inward substance remains the same. Mahanaim is still the name of every
place where a man who loves God pitches his tent. We may be wandering, solitary,
defenceless, but we are not alone. Our feeble encampment may lie open to assault, and
we be all unfit to guard it, but the other camp is there too, and our enemies must force
their way through it before they get at us. We are in its centre-as they put the cattle and
the sick in the midst of the encampment on the prairies when they fear an assault from
the Indians-because we are so weak. Jacob’s experience may be ours: ‘The Lord of Hosts
is with us: the God of Jacob is our refuge.’
Only remember that the eye of faith alone can see that guard, and that therefore we must
labour to keep our consciousness of its reality fresh and vivid. Many a man in David’s
little band saw nothing but cold gray stone where David saw the flashing armour of the
heavenly Warrior. To the one all the mountain blazed with fiery chariots, to the other it
was a lone hillside, with the wind moaning among the rocks. We shall lose the joy and
the strength of that divine protection unless we honestly and constantly try to keep our
sense of it bright. Eyes that have been gazing on earthly joys, or perhaps gloating on evil
sights, cannot see the Angel presence. A Christian man, on a road which he cannot travel
with a clear conscience, will see no angel, not even the Angel with the drawn sword in
His hand, that barred Balaam’s path among the vineyards. A man coming out of some
room blazing with light cannot all at once see into the violet depths of the mighty
heavens, that lie above him with all their shimmering stars. So this truth of our text is a
truth of faith, and the believing eye alone beholds the Angel of the Lord.
Notice, too, that final word of deliverance. This psalm is continually recurring to that
idea. The word occurs four times in it, and the thought still oftener. Whether the date is
rightly given, as we have assumed it to be, or not, at all events that harping upon this one
phrase indicates that some season of great trial was its birth-time, when all the writer’s
thoughts were engrossed and his prayers summed up in the one thing-deliverance. He is
quite sure that such deliverance must follow if the Angel presence be there. But he
knows too that the encampment of the Angel of the Lord will not keep away sorrows, and
trial, and sharp need. So his highest hope is not of immunity from these, but of rescue
out of them. And his ground of hope is that his heavenly Ally cannot let him be
overcome. That He will let him be troubled and put in peril he has found; that He will
not let him be crushed he believes. Shadowed and modest hopes are the brightest we can
venture to cherish. The protection which we have is protection in, and not protection
from, strife and danger. It is a filter which lets the icy cold water of sorrow drop

57. numbing upon us, but keeps back the poison that was in it. We have to fight, but He will
fight with us; to sorrow, but not alone nor without hope; to pass through many a peril,
but we shall get through them. Deliverance, which implies danger, need, and woe, is the
best we can hope for.
It is the least we are entitled to expect if we love Him. It is the certain issue of His
encamping round about us. Always with us, He will strike for us at the best moment. The
Lord God is in the midst of her always; ‘the Lord will help her, and that right early.’ So
like the hunted fugitive in Adullam we may lift up our confident voices even when the
stress of strife and sorrow is upon us; and though Gath be in sight and Saul just over the
hills, and we have no better refuge than a cave in a hillside; yet in prophecy built upon
our consciousness that the Angel of the Covenant is with us now, we may antedate the
deliverance that shall be, and think of it as even now accomplished. So the Apostle, when
within sight of the block and the headsman’s axe, broke into the rapture of his last
words: ‘The Lord shall deliver me from every evil work, and will preserve me to His
heavenly kingdom: to whom be glory for ever and ever. Amen.’ Was he wrong?
8 Taste and see that the Lord is good;
blessed is the one who takes refuge in him.
BAR ES, "O taste and see - This is an address to others, founded on the
experience of the psalmist. He had found protection from the Lord; he had had evidence
of His goodness; and he asks now of others that they would make the same trial which
he had made. It is the language of piety in view of personal experience; and it is such
language as a young convert, whose heart is filled with joy as hope first dawns on his
soul, would address to his companions and friends, and to all the world around; such
language as one who has had any special comfort, or who has experienced any special
deliverance from temptation or from trouble, would address to others. Lessons, derived
from our own experience, we may properly recommend to others; the evidence which
has been furnished us that God is good, we may properly employ in persuading others to
come and taste his love. The word “taste” here - ‫טעם‬ ᑛâ‛am - means properly to try the
flavor of anything, Job_12:11; to eat a little so as to ascertain what a thing is, 1Sa_14:24,
1Sa_14:29, 1Sa_14:43; Jon_3:7; and then to perceive by the mind, to try, to experience,
Pro_31:18.
It is used here in the sense of making a trial of, or testing by experience. The idea is,
that by putting trust in God - by testing the comforts of religion - one would so

58. thoroughly see or perceive the blessings of it - would have so much happiness in it - that
he would be led to seek his happiness there altogether. In other words, if we could but
get men to make a trial of religion; to enter upon it so as really to understand and
experience it, we may be certain that they would have the same appreciation of it which
we have, and that they would engage truly in the service of God. If those who are in
danger would look to him; if sinners would believe in him; if the afflicted would seek
him; if the wretched would cast their cares on him; if they who have sought in vain for
happiness in the world, would seek happiness in him - they would, one and all, so surely
find what they need that they would renounce all else, and put their trust alone in God.
Of this the psalmist was certain; of this all are sure who have sought for happiness in
religion and in God.
“Oh make but trial of His love;
Experience will decide
How bless’d are they - and only they -
Who in His truth confide.”
Blessed is the man that trusteth in him - Compare the notes at Psa_2:12.
CLARKE, "O taste and see that the Lord is good - Apply to him by faith and
prayer; plead his promises, he will fulfill them; and you shall know in consequence, that
the Lord is good. God has put it in the power of every man to know whether the religion
of the Bible be true or false. The promises relative to enjoyments in this life are the grand
tests of Divine revelation. These must be fulfilled to all them who with deep repentance
and true faith turn unto the Lord, if the revelation which contains them be of God. Let
any man in this spirit approach his Maker, and plead the promises that are suited to his
case, and he will soon know whether the doctrine be of God. He shall taste, and then see,
that the Lord is good, and that the man is blessed who trusts in him. This is what is
called experimental religion; the living, operative knowledge that a true believer has that
he is passed from death unto life; that his sins are forgiven him for Christ’s sake, the
Spirit himself bearing witness with his spirit that he is a child of God. And, as long as he
is faithful, he carries about with him the testimony of the Holy Ghost; and he knows that
he is of God, by the Spirit which God has given him.
GILL, "O taste, and see that the Lord is good,.... He is essentially, infinitely,
perfectly, immutably, and solely good in himself; and he is communicatively and
diffusively good to others: he is the author of all good, but not of any evil, in a moral
sense; this chiefly regards his special grace and goodness through Christ: all the divine
Persons in the Godhead are good; the Father is good, he has good designs towards his
people, has provided good things for them, made good promises to them, and bestows
good gifts on them: the Son is good; the good Shepherd that has laid down his life for the
sheep; he is the fountain of all grace and goodness to his churches, and to particular
believers; he has wrought a good work for them, the work of redemption, and he speaks
a good word on their behalf in the court of heaven: the Spirit is good; he works good
things in the hearts of the sons of men, and shows good things unto them; and gracious
souls, such as the psalmist here calls upon, are capable of tasting and discerning how
good the Lord is in some measure; see Psa_119:103. While unregenerate, their taste is
vitiated, and remains unchanged, and sin is what they feed upon with pleasure, and so
detest everything that is good; but in conversion a new taste is given, so as to have a

59. saving experimental knowledge of the grace and goodness of God in Christ, an
application of it to them; and in such manner as to live upon it, and be nourished by it;
and though this is not a superficial taste of things, like that of hypocrites, nor a single
one only, being frequently repeated; yet it is but a taste in comparison of the enjoyment
of it in the heavenly state; and every taste now influences and engages trust in the Lord,
as follows;
blessed is the man that trusteth in him; See Gill on Psa_2:12; the Targum renders
it, "that trust in his word".
HE RY, " He would have us to join with him in kind and good thoughts of God
(Psa_34:8): O taste and see that the Lord is good! The goodness of God includes both
the beauty and amiableness of his being and the bounty and beneficence of his
providence and grace; and accordingly, (1.) We must taste that he is a bountiful
benefactor, relish the goodness of God in all his gifts to us, and reckon that the savour
and sweetness of them. Let God's goodness be rolled under the tongue as a sweet morsel.
(2.) We must see that he is a beautiful being, and delight in the contemplation of his
infinite perfections. By taste and sight we both make discoveries and take complacency.
Taste and see God's goodness, that is, take notice of it and take the comfort of it, 1Pe_
2:3. he is good, for he makes all those that trust in him truly blessed; let us therefore be
so convinced of his goodness as thereby to be encouraged in the worst of times to trust in
him.
CALVI , "8.Taste and see that Jehovah is good. In this verse the Psalmist indirectly
reproves men for their dulness in not perceiving the goodness of God, which ought
to be to them more than matter of simple knowledge. By the word taste he at once
shows that they are without taste; and at the same time he assigns the reason of this
to be, that they devour the gifts of God without relishing them, or through a vitiated
loathing ungratefully conceal them. He, therefore, calls upon them to stir up their
senses, and to bring a palate endued with some capacity of tasting, that God’s
goodness may become known to them, or rather, be made manifest to them. The
words literally rendered are, Taste and see, for the Lord is good; but the particle ‫,כי‬
ki, for, is taken exegetically. David’s meaning, therefore, is, that there is nothing on
the part of God to prevent the godly, to whom he particularly speaks in this place,
from arriving at the knowledge of his goodness by actual experience. From this it
follows, that they also are infected with the common malady of dulness. This
doctrine is confirmed by the promise immediately added, Blessed is the man who
trusteth in him; for God never disappoints the expectations of those who seek his
favor. Our own unbelief is the only impediment which prevents him from satisfying
us largely and bountifully with abundance of all good things.
SPURGEO , "Ver. 8. O taste and see. Make a trial, an inward, experimental trial
of the goodness of God. You cannot see except by tasting for yourself; but if you
taste you shall see, for this, like Jonathan's honey, enlightens the eyes. That the Lord
is good. You can only know this really and personally by experience. There is the
banquet with its oxen and fatlings; its fat things full of marrow, and wine on the lees
well refined; but their sweetness will be all unknown to you except you make the

60. blessings of grace your own, by a living, inward, vital participation in them. Blessed
is the man that trusteth in him. Faith is the soul's taste; they who test the Lord by
their confidence always find him good, and they become themselves blessed. The
second clause of the verse, is the argument in support of the exhortation contained
in the first sentence.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 8. O taste and see that the Lord is good. Our senses help our understandings;
we cannot by the most rational discourse perceive what the sweetness of honey is;
taste it and you shall perceive it. "His fruit was sweet to my taste." Dwell in the light
of the Lord, and let thy soul be always ravished with his love. Get out the marrow
and the fatness that thy portion yields thee. Let fools learn by beholding thy face
how dim their blazes are to the brightness of thy day. Richard Alleine, in "Heaven
Opened, "1665.
Ver. 8. O taste and see, etc. It is not enough for thee to see it afar off, and not have it,
as Dives did; or to have it in thee, and not to taste it, as Samson's lion had great
store of honey in him, but tasted no sweetness of it; but thou must as well have it as
see it, and as well taste it as have it. O taste and see, says he, "how sweet the Lord is;
"for so indeed Christ giveth his church not only a sight but also "a taste" of his
sweetness. A sight is where he saith thus: "We will rise up early, and go into the
vineyard, and see whether the vine have budded forth the small grapes, and whether
the pomegranates flourish; "there is a sight of the vine. A taste is where he says
thus, "I will bring thee into the wine cellar, and cause thee to drink spice wine, and
new wine of the pomegranates; "there is a taste of the wine. The church not only
goes into the vineyard and sees the wine, but also goes into the wine cellar, and
tastes the wine. Thomas Playfere.
Ver. 8. Taste and see. There are some things, especially in the depths of the religious
life, which can only be understood by being experienced, and which even then are
incapable of being adequately embodied in words. O taste and see that the Lord is
good. The enjoyment must come before the illumination; or rather the enjoyment is
the illumination. There are things that must be loved before we can know them to be
worthy of our love; things to be believed before we can understand them to be
worthy of belief. And even after this --after we are conscious of a distinct
apprehension of some spiritual truth, we can only, perhaps, answer, if required to
explain it, in the words of the philosopher to who the question was put, "What is
God?" "I know, if I am not asked." Thomas Binney's "Sermons, "1869.
Ver. 8. Taste and see. Be unwilling that all the good gifts of God should be
swallowed without taste, or maliciously forgotten, but use your palate, know them,
and consider them. D. H. Mollerus.
Ver. 8. Heaven and earth are replete with the goodness of God. We omit to open our
mouths and eyes, on which account the psalmist desires us to taste and see. Agustus
F. Tholuck.
Ver. 8. The taste and see invite, as it were, to a sumptuous feast, which has long been
ready; to a rich sight openly exposed to view. The imperatives are in reality not
oratory but persuasive. E. W. Hengstenberg.
Ver. 8. All that the believer can attain of spiritual consolation in this life is but a
taste. David Dickson.
Ver. 8.: --

61. O taste the Lord, and see how sweet He is,
The man that trusts in him lives still in bliss. Sir John Davies, 1569-1626.
Ver. 8-10. All these verses are beautiful representations of the fulness, suitableness,
completeness, and all sufficiency of God in Christ to answer all the wants of his
people. And is there not a vast elegance in the comparison taken from the hunger
and rapacity of the lion, even the impetuousness of the young lion, to that of the
patience and silent waiting of the faithful believer? A life of faith will find food in
everything, because it is all founded in Christ. The young lions may, and will lack,
because nothing will supply their voracious appetites but that which is carnal.
Robert Hawker.
TRAPP, "Psalms 34:8 O taste and see that the LORD [is] good: blessed [is] the man
[that] trusteth in him.
Ver. 8. O taste and see, &c.] viz. With the mouth of your mind, and with the eyes of
your faith perceive, and experiment the goodness of God in choosing and using such
instruments as the angels, and otherwise, in the manifold expressions of his love to
us; wherein if we take not comfort the fault is merely in ourselves; we being like him
who hath pleasant and nourishing meat, but will not make use of it. The saints taste
how good the Lord is, and thence long after him. Optima demonstratio est a
sensibus. As he that feels fire hot, or as he that tasteth honey sweet, ye need not use
arguments to persuade him to believe it; so here, let a man but once taste that the
Lord is good, and he will thenceforth, as a new born babe, desire the sincere milk of
the word, 1 Peter 2:2-3, neither will he take any more content in the world’s tasteless
fooleries than in the white of an egg or a dry chip. Gustato spiritu desipit omnis
caro, saith Gerson, All flesh is savourless to him that hath tasted of the Spirit. Paul,
after his rapture, looked with scorn and pity on all the world’s glittering poverty.
His mouth doth not water after homely provisions, who hath lately tasted of delicate
sustenance. Oh, let us get spiritual senses habitually exercised to discern good and
evil, Hebrews 5:14. It is the Spirit that quickeneth, the flesh profiteth nothing, saith
our Saviour to the Jews: q.d. Ye accept my words because ye have not the Spirit, ye
have but flesh, that is, a common knowledge, no sound taste; and therefore it is that
my words relish not with you.
Blessed is the man, &c.] See Psalms 2:12. {See Trapp on "Psalms 2:12"}
PETT, "Verses 8-11
3). He Calls On The People To Taste Of YHWH, And To Learn To Fear Him (8-11).
Psalms 34:8-11
T ‘Oh taste and see that YHWH is good,
Blessed is the strong man (gbr) who takes refuge in him.
Y Oh fear YHWH, you his saints,
For there is no want to those who fear him.
C The young lions do lack, and suffer hunger,

62. But those who seek YHWH will not want any good thing.
L Come, you children, listen to me,
I will teach you the fear of YHWH.’
David’s experience now turns his thoughts to all who fear YHWH. They too can
taste and see that YHWH is good, by taking refuge in Him, just as he had when in
the presence of Achish. It is such a one who will be truly blessed (compare Psalms
27:13). It is an indication of His love towards us that He allows us to put Him to the
test in this way as long as our heart is true. He is not unwilling to be put to the test
by a genuinely seeking heart (see 1 Peter 2:3). It is only the testing of the rebellious
that causes Him to be angry (Exodus 17:2). ote the term ‘strong man’ (gbr). The
‘poor man’ of Psalms 34:6 has now become strong because he is taking refuge in
YHWH.
Then confident that all who ‘taste and see’ will discover the truth of his words and
experience the goodness of YHWH, he calls on them as ‘His holy ones’ (those who
are His holy people (Exodus 19:5-6) and have genuinely separated themselves to
Him and to the covenant) to fear YHWH, recognising that for those who do so there
will be no lack. If we ‘seek first the Kingly Rule of God and His righteousness’
everything will be added to us (Matthew 6:33). It was as true in the Old Testament
as it is in the ew.
The ‘young lions’ are the young lions approaching their full strength who have no
responsibility but to look after themselves. They do not yet have a pride to look
after. All the animals fear them and leave any carcases to them as soon as they
approach, and they can keep anything that they find for themselves. Thus they have
everything going for them. And yet even they can sometimes suffer hunger, in spite
of their great strength and ferocity. Even they can seek food and not find it. But how
different it is for those who are strong in YHWH (Psalms 34:8). Those who seek
YHWH will not lack for any good thing. Whatever the circumstances He will
provide for them (compare again Matthew 6:33). ote that the promise relates to
‘good things’, that is what God thinks is good for them. It is not a rain cheque on
God. It is a guarantee to meet what He sees as their real needs (compare Matthew
7:11 where the same idea in mind).
‘Come, you children, listen to me, I will teach you the fear of YHWH.’ The Psalmist
now calls his ‘children’ to listen to him while he teaches them the fear of YHWH
which has been described in 9. The young lions go hungry because they do not fear
YHWH but the children of the lion of Judah (Genesis 49:9) will not need to do so if
they fear YHWH.
It was a difficult decision as to whether to link this stanza with the previous ones or
the ones that follow, for the pattern of Proverbs might be seen as suggesting the
latter (see Proverbs 4:1; Proverbs 5:7; Proverbs 7:24; Proverbs 8:32 and compare
for the idea Proverbs 14:26). And certainly the moral exhortations which follow
might be seen as teaching ‘the fear of YHWH’, a phrase which occurs fourteen times
in Proverbs. But there are three things which make this doubtful:

63. 1) In no case in Proverbs is such an exhortation followed by a question, as it
would be here. Always there it continues with further exhortation.
2) The change from ‘you’ (plural) in Psalms 34:11, to the singular ‘man’ and
‘he’ in Psalms 34:12, to you (singular) in Psalms 34:13, while possible, also counts
against it, especially when we consider the abrupt movement from Psalms 34:11 to
Psalms 34:12 (not ‘which man of you’ but ‘what man is he’).
3) There are better parallels in the Psalm which definitely seem to link the
stanza back to what has gone before. Thus ‘I will teach you the fear of YHWH’
parallels and complements ‘O fear YHWH you His saints, for there is no want to
those who fear Him’ (Psalms 34:9), especially when combined with the mention of
‘fearing Him’ in Psalms 34:7, while ‘you children’ can be seen as paralleling ‘you
His saints’ and as being admirably contrasted with the ‘young lions’ (Psalms 34:10).
Indeed this stanza may reasonably be seen as satisfactorily capping off the two
exhortations in Psalms 34:8-9, while at the same time contrasting the young lions in
Psalms 34:10 with his ‘children’ (the young lions with the children of the lion of
Judah, see Genesis 49:9).
SIMEO , "EXPERIME TAL RELIGIO E FORCED
Psalms 34:8. O taste and see that the Lord is good! Blessed is the man that trusteth
in him.
THERE is, in the minds of many, a prejudice against experimental religion,
insomuch that the very name of Christian experience is an object of reproach. But,
what is repentance, but a sense of sorrow on account of sin? And what is faith, but a
resting of the soul on God’s promised mercy in Christ? And what is love, but a
going forth of the soul in kindly affections towards God and man? The heart is the
proper seat of religion: “My son,” says God, “give me thine heart:” and, to imagine
that we can have hopes and fears, joys and sorrows, excited in the soul, and yet not
possess any consciousness of such feelings, is a mere delusion. I mean not to decry
those exercises of the mind which are purely intellectual; for they are necessary in
their place. But it is not in them that piety consists: they may lay the foundation for
piety; but there must be a superstructure of holy affections, before the edifice of
religion can be complete.
This is intimated in the words before us: in which it will be proper to notice,
I. The experience recommended—
”That the Lord is good,” will admit of no doubt—
[This is seen throughout all the works of Creation; every one of which bears the
stamp and character of wisdom and love — — — or is it less visible in the
dispensations of Providence: for, though we see them very partially, and are
constrained to wait the issue of events in order to form a correct judgment
respecting them, yet, from what we have seen, who can but acknowledge that “God

64. is good to all, and that his tender mercy is over all his works?” — — — But most of
all does his goodness appear in the great mystery of redemption. Who can reflect on
that stupendous act of mercy, the giving of his only-begotten Son to die for us, and
to bear our sins in his own body on the tree? Who can reflect on the sending of his
Holy Spirit to instruct and sanctify us, and on the providing for his people an
inheritance, incorruptible and undefiled, and never-fading, reserved for them in
heaven? Who, I say, can take ever so slight a survey of these wonders, and not say
with the Psalmist, “O how great is thy goodness, which thou hast laid up for them
that fear thee; which thou hast wrought for them that trust in thee before the sons of
men [ ote: Psalms 31:19.]! — — —]
Let us, then, “taste and see how good the Lord is”—
[A man who had been immured all his days in a dungeon would have no conception
of the radiance of the sun, in comparison of that which he would acquire by being
subjected to the action of its meridian rays: nor will a person who has merely
heard,and read of God’s goodness be able to form an estimate of it, in comparison of
what he would after having had “the love of God shed abroad in his heart by the
Holy Ghost.” In the one state he might say, “I have heard of thee by the hearing of
the ear;” but, on his transition from it, he might add, “ ow mine eye seeth thee.”
This is what I would wish respecting you: I would wish all “the goodness of God to
pass before you,” if not in visible splendour and in audible sounds, yet in a way
perceptible to the organs of faith.
But how is this to be attained? I answer, As Moses was put into the clift of the rock,
that he might be capable of sustaining the manifestations of God’s glory [ ote:
Exodus 33:18-19.], so you must “be found in Christ;” and then you shall behold all
“the glory of God shining forth in his face.”]
That we may be stirred up to seek this experience, let us notice,
II. The blessedness resulting from it—
A just view of God’s goodness will lead us to trust in him—
[”They that know thy name,” says David, “will put their trust in thee,” They will go
to him with all their guilt to be pardoned, and all their corruptions to be mortified,
and all their wants to be supplied. Those who know him not, are ever prone to limit
either his power or his willingness to save: but those who have “tasted how gracious
he is [ ote: 1 Peter 2:3.],” will commit to him their every concern, and trust him for
body and for soul, for time and for eternity — — —]
And need I ask, whether persons so doing shall be “blessed?”
[Verily it is not in the power of language to declare the full extent of their
blessedness. What tranquillity possesses their minds! It is well said, that “their
peace passeth understanding,” and their “joy is unspeakable and glorified.”

65. Conscious as they are of their ill desert, they nevertheless feel assured of mercy
through the blood of sprinkling. Sensible as they are of a “body of sin and death,”
and almost sinking under its weight, they yet can say, “Thanks be to God, who
giveth us the victory through our Lord Jesus Christ!” Knowing by bitter experience,
also, the power and subtlety of Satan, they yet anticipate a final victory over him,
and doubt not but that he shall soon be for ever “bruised under their feet.” As for
death, they have learned to number it amongst their treasures [ ote: 1 Corinthians
3:22.]: and they look forward to a habitation infinitely better than any that this
world can afford, even to “a house not made with hands, eternal in the heavens.”
In every view that can be conceived, these persons are blessed; as indeed the whole
Scripture testifies: but more especially does David assure us of it, when, in a solemn
appeal to God himself, he says, “O Lord God of Hosts, blessed is the man that
trusteth in thee [ ote: Psalms 84:12.].”]
Address—
Are there any amongst you who doubt the blessedness of religion?
[Sure I am, that you can never have had any just experience of it. And what would
you yourselves say to any one who should presume, under such circumstances, to
judge of earthly things? Would you not reply, you are incompetent to judge? So,
then, I say to you, Go first and taste whether God be not good to them that seek him.
If you can truly say, that you have sought him with deep penitential sorrow, and he
has shut up his bowels of compassion from you; that you have prostrated yourselves
at the foot of the cross, and the Lord Jesus has spurned you from his foot-stool; and
that you have truly and unreservedly given yourselves up to God, and he has denied
you the assistance of his grace; if you will say, that, whilst you have thus turned with
your whole heart to God, and retained no allowed sin within you, God has cast out
your prayer, and refused to be gracious unto you; I will allow you to be judges in
this matter. But where is the man that will dare to stand up and say to the Lord
Jesus Christ, ‘Thou hast declared that thou wouldst “on no account cast out any
who came to thee;” but thou hast falsified thy word in reference to me, and suffered
me to seek thy face in vain?’ o: there never yet existed an occasion for such a
reproach, nor ever shall, as long as the world shall stand. I say, then, that those who
doubt the blessedness of true religion are in darkness even to this very hour, and
“speak evil of the things which they understand not.” And, if they pretend that they
have endeuvoured to taste whether God were good, and found him not to be so, I
hesitate not to say, that the fault has not been in God, but in themselves, in that their
taste has been vitiated, and their souls rendered incapable of spiritual discernment.]
To those who have “tasted that the Lord is gracious,”
[I would say, Be not satisfied with a taste. God invites you to “eat and drink
abundantly [ ote: Song of Solomon 5:1.],” till you are even “satisfied with his
goodness [ ote: Jeremiah 31:14.].” Such is your privilege, as David has declared:
“How excellent is thy loving-kindness, O God! therefore shall the children of men

66. put their trust under the shadow of thy wings: they shall be abundantly satisfied
with the fatness of thy house; and thou shalt make them drink of the river of thy
pleasures [ ote: Psalms 36:7-8.].”
And be careful that you do not become “weary of the Lord.” We read of some, who,
having “tasted of the heavenly gift, and been made partakers of the Holy Ghost, and
having tasted the good word of God, and the powers of the world to come, yet so fell
away, as never to be renewed unto repentance [ ote: Hebrews 6:6.].” Beware, lest
that ever become your state. Beware, lest ye so “crucify the Son of God afresh, and
put him to an open shame.” If men who have never tasted of his grace commit
iniquity, they bring no particular disgrace upon religion: but if you, who profess
godliness, offend, you cast a stumbling-block before the whole world; who conclude,
from what they see in you, that there is not a sufficiency of love in Christ to make
you happy, or of grace to make you holy. I pray you, bring not such dishonour upon
him, or such guilt upon your own souls: but so “acquaint yourselves with him, that
you may be at peace;” and so delight yourselves in him, that “your souls may be
satisfied as with marrow and fatness, whilst you are praising him with joyful lips
[ ote: Psalms 63:5.].”]
9 Fear the Lord, you his holy people,
for those who fear him lack nothing.
BAR ES, "O fear the Lord - Reverence him; honor him; confide in him. Compare
Psa_31:23.
Ye his saints - His holy ones. All who profess to be his friends. This exhortation is
addressed especially to the saints, or to the pious, because the speaker professed to be a
friend of God, and had had personal experience of the truth of what he is here saying. It
is the testimony of one child of God addressed to others, to encourage them by the result
of his own experience.
For there is no want to them that fear him - All their needs will be abundantly
supplied. Sooner or later all their real necessities will be met, and God will bestow upon
them every needed blessing. The statement here cannot be regarded as absolutely and
universally true - that is, it cannot mean that they who fear the Lord will never, in any
instance, be hungry or thirsty, or destitute of raiment or of a comfortable home; but it is

67. evidently intended to be a general affirmation, and is in accordance with the other
statements which occur in the Bible about the advantages of true religion in securing
temporal as well as spiritual blessings from God. Thus, in 1Ti_4:8, it is said, “Godliness
is profitable unto all things, having promise of the life that now is, and of that which is to
come.” Thus, in Isa_33:16, it is said of the righteous man, “Bread shall be given him; his
waters shall be sure.”
And so, in Psa_37:25, David records the result of his own observation at the end of a
long life, “I have been young, and now am old; yet have I not seen the righteous
forsaken, nor his seed begging bread.” But while these statements should not be
interpreted as affirming absolutely that no child of God will ever be in need of food, or
drink, or raiment, or home, or friends, yet it is generally true that the needs of the
righteous are supplied, often in an unexpected manner, and from an unexpected source.
It is true that virtue and religion conduce to temporal prosperity; and it is almost
universally true that the inmates of charity-houses and prisons are neither the pious, nor
the children of the pious. These houses are the refuge, to a great extent, of the
intemperate, the godless, and the profligate - or of the families of the intemperate, the
godless, and the profligate; and if all such persons were to be discharged from those
abodes, our almshouses and prisons would soon become tenantless. A community could
most easily provide for all those who have been trained in the ways of religion, but who
are reduced to poverty by fire, or by flood, or by ill health; and they would most
cheerfully do it. Nothing can be more true than that if a man wished to do all that could
be done in the general uncertainty of human affairs to secure prosperity, it would be an
advantage to him to be a virtuous and religious man. God never blesses or prospers a
sinner as such, though he often does it notwithstanding the fact that he is a sinner; but
he does and will bless and prosper a righteous man as such, and because he is righteous.
Compare the notes at 1Ti_4:8.
CLARKE, "There is no want to them that fear him - He who truly fears God
loves him; and he who loves God obeys him, and to him who fears, loves, and obeys God,
there can be no want of things essential to his happiness, whether spiritual or temporal,
for this life or for that which is to come. This verse is wanting in the Syriac.
GILL, "O fear the Lord, ye his saints,.... Who are sanctified by his Spirit, and so are
openly and manifestly his; these are exhorted to fear the Lord with reverence and godly
fear; and great reason there is why they should fear him, since he is King of saints, and
fear is due to him from them; and seeing they have received many instances of grace and
goodness from him, and therefore should fear him for his goodness's sake; and besides
they, and they only, know him, and have the grace of fear in them, and so only can
exercise it on him;
for there is no want to them that fear him; not in spirituals, since so much
goodness is laid up for them; the heart of God is towards them, his secret is with them,
his eye is upon them, and the sun of righteousness arises on them; and both grace and
glory are given to them; nor in temporals, since godliness, or the fear of God, has the
promise of this life, as well as of that which is to come.
HE RY, " He would have us join with him in a resolution to seek God and serve him,

68. and continue in his fear (Psa_34:9): O fear the Lord! you his saints. When we taste and
see that he is good we must not forget that he is great and greatly to be feared; nay, even
his goodness is the proper object of a filial reverence and awe. They shall fear the Lord
and his goodness, Hos_3:5. Fear the Lord; that is, worship him, and make conscience of
your duty to him in every thing, not fear him and shun him, but fear him and seek him
(v. 10) as a people seek unto their God; address yourselves to him and portion yourselves
in him. To encourage us to fear God and seek him, it is here promised that those that do
so, even in this wanting world, shall want no good thing (Heb. They shall not want all
good things); they shall so have all good things that they shall have no reason to
complain of the want of any. As to the things of the other world, they shall have grace
sufficient for the support of the spiritual life (2Co_12:9; Psa_84:11); and, as to this life,
they shall have what is necessary to the support of it from the hand of God: as a Father,
he will feed them with food convenient. What further comforts they desire they shall
have, as far as Infinite Wisdom sees good, and what they want in one thing shall be made
up in another. What God denies them he will give them grace to be content without and
then they do not want it, Deu_3:26. Paul had all and abounded, because he was content,
Phi_4:11, Phi_4:18. Those that live by faith in God's all-sufficiency want nothing; for in
him they have enough. The young lions. often lack and suffer hunger - those that live
upon common providence, as the lions do, shall want that satisfaction which those have
that live by faith in the promise; those that trust to themselves, and think their own
hands sufficient for them, shall want (for bread is not always to the wise) - but verily
those shall be fed that trust in God and desire to be at his finding. Those that are
ravenous, and prey upon all about them, shall want; but the meek shall inherit the earth.
Those shall not want who with quietness work and mind their own business; plain-
hearted Jacob has pottage enough, when Esau, the cunning hunter, is ready to perish for
hunger.
JAMISO , "that fear him — who are pious - fear and love (Pro_1:7; Pro_9:10).
saints — consecrated to His service (Isa_40:31).
CALVI , "9.Fear Jehovah, ye his saints. Here the people of God are exhorted to the
pursuit of holiness and righteousness, that they may open up a channel for divine
blessings. We know that men are accustomed to provide for their wants, by
resorting to fraud, plunder, and even to wrongful violence. or is it possible but
that the faithful must feel some stirrings of a desire to imitate the wicked, and envy
them in some degree in their prosperity, so that they permit themselves sometimes to
howl among the wolves. And although they voluntarily abstain from all wrongful
violence, yet the common way of living among those around them carries them away
like a tempest; and, in the meantime, they think that the plea of necessity is
sufficient to excuse them. David represses, as with a bridle, these temptations,
promising that all will be well with the people of God, provided they keep
themselves in the fear of God, which he opposes to all wicked and deceitful counsels;
because the greater part of men reckon those to be fools who aim at simplicity, since
in so doing they do not consult their own interests and profit. While, therefore,
ungodly men are afraid of poverty, and carnal reason urges them to attempt
whatever their fancy may suggest for keeping themselves from it, David here

69. testifies that God takes care of the godly, so that he never suffers them to be in want.
Let no fear or distrust, says he, withdraw you from the pursuit of what is right,
because God never forsakes those who walk righteously before him. The Psalmist,
therefore, bids them yield to God the honor of expecting more from him alone than
the wicked expect from their deceitful traffic and unlawful practices. Moreover, as
iniquity rages with unbridled fury everywhere throughout the world, he calls
expressly upon the saints to be on their guard, because he would be of no service to
the promiscuous multitude. It is a sentiment contrary to the generally received
opinion among men, that while the integrity of the good and simple is exposed to the
will of the wicked, there should yet be greater security in integrity than in all the
resources of fraud and injustice. There is, therefore, no inconsistency in his
admonishing the saints who, of their own accord, are endeavoring to walk uprightly,
not to depart from the fear of God; for we know how easily the light of piety may be
obscured and extinguished, when there appears no hope of living happily and
prosperously, except in the pursuit of the world and its enticing pleasures.
SPURGEO , "Ver. 9. O fear the Lord, ye his saints. Pay to him humble childlike
reverence, walk in his laws, have respect to his will, tremble to offend him, hasten to
serve him. Fear not the wrath of men, neither be tempted to sin through the
virulence of their threats; fear God and fear nothing else. For there is no want to
them that fear him. Jehovah will not allow his faithful servants to starve. He may
not give luxuries, but the promise binds him to supply necessaries, and he will not
run back from his word. Many whims and wishes may remain unfulfilled, but real
wants the Lord will supply. The fear of the Lord or true piety is not only the duty of
those who avow themselves to be saints, that is, persons set apart and consecrated
for holy duties, but it is also their path of safety and comfort. Godliness hath the
promise of the life which now is. If we were to die like dogs, and there were no
hereafter, yet were it well for our own happiness' sake to fear the Lord. Men seek a
patron and hope to prosper; he prospers surely who hath the Lord of Hosts to be his
friend and defender.
TRAPP, "Psalms 34:9 O fear the LORD, ye his saints: for [there is] no want to them
that fear him.
Ver. 9. O fear the Lord, ye his saints] Ye that, having tasted of God’s sweetness, are
separated from the world with its lusts, and can live with a little αγιοι quasi αγειοι,
fear the Lord, and then you shall not need to fear want of anything; for he is all-
sufficient to those who are altogether his, and withdraw not from him by mistrust or
misdoing.
For there is no want to them that fear him] Habent omnia, qui habent habentem
omnia. David, when captive among the Philistines, wanted not. Paul had nothing,
and yet possesed all things. Contrarily, the wicked, in the fulness of his sufficiency,
is in straits, Job 20:22.

70. 10 The lions may grow weak and hungry,
but those who seek the Lord lack no good thing.
BAR ES, "The young lions do lack and suffer hunger - That is, they often do
it, as compared with the friends of God. The allusion is especially to the “young” lions
who are not able to go forth themselves in search of food. Perhaps the idea is, that they
are dependent on the older lions - their parents - for the supply of their needs, as the
pious are dependent on God; but that the result shows their reliance to be often vain,
while that of the pious never is. The old lions may be unable to procure food for their
young; God is never unable to provide for the wants of his children. If their needs are in
any case unsupplied, it is for some other reason than because God is unable to meet their
necessities. The word “lack” here - ‫רושׁ‬ rûsh - means to be poor; to suffer want; to be
needy: Pro_14:20; Pro_18:23.
But they that seek the Lord - That seek Him as their Friend; that seek His favor;
that seek what they need from Him. “To seek God” is a phrase which is often used to
denote true piety. It means that we wish to know Him; that we desire His friendship;
and that we seek all our blessings from Him.
Shall not want any good thing - Any real good. God is able to supply every need;
and if anything is withheld, it is always certain that it is not because God could not
confer it, but because He sees some good reasons why it should not be conferred. The
real good; what we need most; what will most benefit us - will be bestowed on us; and
universally it may be said of all the children of God that everything in this world and the
next will be granted that is really for their good. They themselves are often not the best
judges of what will be for their good; but God is an infallible Judge in this matter, and
He will certainly bestow what is best for them.
CLARKE, "The young lions do lack - Instead of ‫כפירים‬ kephirim, the young lions,
one of Kennicott’s MSS. has ‫כבירים‬ cabbirim, “powerful men.” The Vulgate, Septuagint,
Ethiopic, Syriac, Arabic, and Anglo-Saxon have the same reading. Houbigant approves
of this; and indeed the sense and connection seem to require it. My old Psalter reads: -
The Ryche had nede; and thai hungerd: but sekand Lard sal noght be lessed of alle
gode. That es, says the paraphrase, with outen lessyng thai sal have God; that es alle
gode; for in God is al gode.
GILL, "The young lions do lack, and suffer hunger,.... According to Apollinarius,

71. "the needy rich, whom famine presses;''
see Job_4:10;
but they that seek the Lord; by prayer, diligently, with their whole heart, and in the
sincerity of their souls; the Targum is, "that seek the doctrine of the Lord"; that seek
instruction from him, and to be taught by him: these
shall not want any good thing: which God has purposed to bestow upon them,
which he has promised unto them, and provided for them; nor any thing that shall be for
their good.
JAMISO , "not want any good — “good” is emphatic; they may be afflicted
(compare Psa_34:10); but this may be a good (2Co_4:17, 2Co_4:18; Heb_12:10, Heb_
12:11).
CALVI , "The Psalmist illustrates this doctrine by a very apposite comparison,
namely, that God provides every thing necessary for his people, and relieves their
wants, whilst the lions, which surpass in ferocity all the wild beasts of the earth,
prowl about in a famishing condition for their prey. Some think, that under the
name of lions, those men who are addicted to violence and plunder are
metaphorically described; but this, in my opinion, is too refined. David simply
asserts, that those who guard against all unrighteousness should profit more by so
doing than by rapine and plunder; because the Lord feeds his people, while even the
lions and other beasts of prey often suffer hunger. What he says, then, is, that
sooner shall the lions perish with hunger and want, than God will disappoint of
their necessary food the righteous and sincere, who, content with his blessing alone,
seek their food only from his hand. Whoever, therefore, shall in this way cast his
cares upon God, and confide implicitly in his paternal goodness and bounty, shall
live quietly and peaceably among men, and suffer no injury. If it is objected, that
the good and the virtuous are not always exempted from penury, I answer, that the
hand of God is stretched out to succor them in due season, when they are reduced to
the greatest straits, and know not to what side to turn, (695) so that the issue always
shows that we seek not in vain from him whatever is necessary to the sustenance of
life.
SPURGEO , "Ver. 10. The young lions do lack, and suffer hunger. They are fierce,
cunning, strong, in all the vigour of youth, and yet they sometimes howl in their
ravenous hunger, and even so crafty, designing, and oppressing men, with all their
sagacity and unscrupulousness, often come to want; yet simple minded believers,
who dare not act as the greedy lions of earth, are fed with food convenient for them.
To trust God is better policy than the craftiest politicians can teach or practice. But
they that seek the Lord shall not want any good thing. o really good thing shall be
denied to those whose first and main end in life is to seek the Lord. Men may call
them fools, but the Lord will prove them wise. They shall win where the world's

72. wiseacres lose their all, and God shall have the glory of it.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 8-10. See Psalms on "Psalms 34:8" for further information.
Ver. 10. The young lions do lack, and suffer hunger, The old lions will have it for
them, if it be to be had. But they that seek the Lord shall not want any good thing.
As they would feel no evil thing within, so they shall want no good thing without. He
that freely opens the upper, will never wholly close the nether springs. There shall
be no silver lacking in Benjamin's sack, while Joseph has it to throw in. Grace is not
such a beggarly visitant, as will not pay its own way. When the best of beings is
adored, the best of blessings are enjoyed. William Secker.
Ver. 10. People are apt to fancy that a wild beast's life must be happy--in a brute's
sense--and that the carnivorous and graminivorous creatures which have never
come under the dominion of mankind are better off than the domesticated
quadrupeds which buy their quieter and safer lives at the price of ministering to the
luxuries or necessities of their human lords. But the contrary is the case: the career
of a flesh eating animal must be wretched, even from the tiger's or leopard's point of
view. They must often suffer pangs of long continued hunger, and when they find
and kill food they frequently have to wage desperate war for the enjoyment of their
victim. The cry of almost every wild beast is so melancholy and forlorn, that it
impresses the traveller with sadness more even than with fear. If the opportunity
occurs for watching them in the chase, they are seen to sneak and sniff about, far
less like "kings of the forest, "than poor, dejected, starving wretches, desperate
upon the subject of their next meal. They suffer horribly from diseases induced by
foul diet and long abstinence; and very few are found without scars in their hide--
the tokens of terrible combats. If they live to old age their lot is piteous: their teeth
are worn down, their claws are blunt, and in this state numbers of them perish by
starvation. ot one half of the wild animals die a natural death; and their life, so far
as can be observed, is a series of stern privations, with desperate and bloody fights
among themselves. Clipping from "Daily Telegraph."
Ver. 10. They that seek the Lord shall not want any good thing. There shall be no
want to such, and such shall want no good thing: so that he must be such an one to
whom the promise is made; and he must also be sure that it is good for him which is
promised. But oftentimes it is not good for a man to abound with earthly blessings;
as strong drink is not good for weak brains. Yea, if anything be wanting to a good
man, he may be sure it is not good for him; and then better that he doth want it,
than that he did enjoy it; and what wise man will complain of the want of that,
which if he had, would prove more gainful than hurtful to him? As a sword to a
madman, a knife to a child, drink to them that have a fever or the dropsy. " o good
thing will God withhold, "etc., and therefore, not wants themselves, which to many
are also good, yea, very good things, as I could reckon up many. Want sanctified is a
notable means to bring to repentance, to work in us amendment of life, it stirs up
prayer, it weans from the love of the world, it keeps us always prepared for the
spiritual combat, discovers whether we be true believers or hypocrites, prevents
greater evils of sin and punishment to come; it makes us humble, conformable to
Christ our Head, increaseth our faith, our joy, and thankfulness, our spiritual
wisdom, and likewise our patience, as I have largely shown in another treatise.
Richard Young, in the "Poor's Advocate, "1653.

73. Ver. 10. I remember as I came through the country, that there was a poor widow
woman, whose husband fell at Bothwell: the bloody soldiers came to plunder her
house, telling her they would take all she had. "We will leave thee nothing, "said
they, "either to put in thee, or on thee." "I care not, "said she, "I will not want as
long as God is in the heavens." That was a believer indeed. Alexander Peden's
Sermon, 1682.
Ver. 10. Take a survey of heaven and earth and all things therein, and whatsoever
upon sure ground appears good, ask it confidently of Christ; his love will not deny
it. If it were good for you that there were no sin, no devil, no affliction, no
destruction, the love of Christ would instantly abolish these. ay, if the possession of
all the kingdoms of the world were absolutely good for any saint, the love of Christ
would instantly crown him monarch of them. David Clarkson.
Ver. 10. (last clause). Part of his last afternoon was spent by Columba, in
transcribing the Psalms of David. Having come to that passage in the thirty-fourth
Psalm, where it is said, They that seek the Lord shall not want any good thing, he
said, "I have come to the end of a page, and I will stop here, for the following Psalms
34:11, "Come, ye children, hearken unto me: I will teach you the fear of the Lord,
"will better suit my successor to transcribe than me. I will leave it, therefore, to
Baithen." As usual the bell was rung at midnight for prayers. Columba was the first
to hasten to church. On entering it soon after, Dermid found him on his knees in
prayer, but evidently dying. Raising him up in his arms, he supported his head on
his bosom. The brethren now entered. When they saw Columba in this dying
condition they wept aloud. Columba heard them. He opened his eyes and attempted
to speak, but his voice failed. He lifted up his hands as if to bless them, immediately
after which he breathed out his spirit. His countenance retained in death the
expression it wore in life, so that it seemed as if he had only fallen asleep. "Story of
Columba and his successors, "in the Christian Treasury for 1848.
COKE, "Psalms 34:10. The young lions do lack— All the ancient versions, except
the Chaldee, read great, powerful men, instead of young lions; and Houbigant
renders the place, rich men are become poor and hungry; but they who seek the
Lord, &c. This sense is undoubtedly good: but I see nothing to object against our
own reading; for the meaning is, that if God takes care of the beasts of the field,
much more will he take care of them that fear him; and much sooner suffer those to
die for want of their prey, than these to perish through the want of necessaries or
the failure of his protection. The original word ‫כפירים‬ kphirim, signifies rather lions
of prey, than young lions. See Chandler and Schultens on Proverbs 30:12.
TRAPP, "Psalms 34:10 The young lions do lack, and suffer hunger: but they that
seek the LORD shall not want any good [thing].
Ver. 10. The young lions do lack and suffer hunger] And yet they will have it, if it is
to be had. Haec est sceleratorum imago, saith Beza. Lionlike wicked oppressors, rich
cormorants, as the Septuagint render it, who live on the spoil of poor people, and
are never satisfied, do yet perish with famine, as Eliphaz saith of the old lion, Job
4:11; and come oft to great poverty, so that they pine away and miserably perish,

74. Donec misere tabescant (Beza.)
But they that seek the Lord] That, content with his blessing alone, seek not their
nourishment any other way but from his hand, and will rather lie in the dust than
rise by evil principles; these have an autarky, a self-sufficiency, such as godliness is
never without, 1 Timothy 6:6. Some Rabbis say (Aben Ezra in loc.) that the servants
of Achish had almost famished David (under pretence haply of reducing him to his
right mind), but God sustained him by miracle, as he did Elias, 1 Kings 17:6; 1
Kings 17:14
Shall not want any good thing] Want they may, this or that, which they may think
would be good for them; but God knoweth it to be otherwise; or else they should be
sure of it. Of good nothing followeth of itself but good, but if by accident any evil
followeth, yet it is turned into good to such as seek the Lord in sincerity.
MACLARE , "STRUGGLING AND SEEKING
If we may trust the superscription of this psalm, it was written by David at one of the
very darkest days of his wanderings, probably in the Cave of Adullam, where he had
gathered around him a band of outlaws, and was living, to all appearance, a life
uncommonly like that of a brigand chief, in the hills. One might have pardoned him if, at
such a moment, some cloud of doubt or despondency had crept over his soul. But
instead of that his words are running over with gladness, and the psalm begins ‘I will
bless the Lord at all times, and His praise shall continually be in my mouth.’ Similarly
here he avers, even at a moment when he wanted a great deal of what the world calls
‘good,’ that ‘they that seek the Lord shall not want any good thing.’ There were lions in
Palestine in David’s time. He had had a fight with one of them, as you may remember,
and his lurking place was probably not far off the scene of Samson’s exploits. Very likely
they were prowling about the rocky mouth of the cave, and he weaves their howls into
his psalm: ‘The young lions do lack, and suffer hunger: but they that seek the Lord shall
not want any good.’
So, then, here are the two thoughts-the struggle that always fails and the seeking that
always finds.
I. The struggle that always fails.
‘The young lions do lack, and suffer hunger.’ They are taken as the type of violent effort
and struggle, as well as of supreme strength, but for all their teeth and claws, and lithe
spring, ‘they lack, and suffer hunger.’ The suggestion is, that the men whose lives are one
long fight to appropriate to themselves more and more of outward good, are living a kind
of life that is fitter for beasts than for men. A fierce struggle for material good is the true
description of the sort of life that hosts of us live. What is the meaning of all this cry that
we hear about the murderous competition going on round us? What is the true character
of the lives of, I am afraid, the majority of people in a city like Manchester, but a fight
and a struggle, a desire to have, and a failure to obtain? Let us remember that that sort
of existence is for the brutes, and that there is a better way of getting what is good; the
only fit way for man. Beasts of prey, naturalists tell us, are always lean. It is the
graminivorous order that meekly and peacefully crop the pastures that are well fed and

75. in good condition-’which things are an allegory.’
‘The young lions do lack, and suffer hunger’-and that, being interpreted, just states the
fact to which every man’s experience, and the observation of every man that has an eye
in his head, distinctly say, ‘Amen, it is so.’ For there is no satisfaction or success ever to
be won by this way of fighting and struggling and scheming and springing at the prey.
For if we do not utterly fail, which is the lot of so many of us, still partial success has
little power of bringing perfect satisfaction to a human spirit. One loss counterbalances
any number of gains. No matter how soft is the mattress, if there is one tiny thorn
sticking up through it all the softness goes for nothing. There is always a Mordecai
sitting at the gate when Haman goes prancing through it on his white horse; and the
presence of the unsympathetic and stiff-backed Jew, sitting stolid at the gate, takes the
gilt off the gingerbread, and embitters the enjoyment. So men count up their
disappointments, and forget all their fulfilled hopes, count up their losses and forget
their gains. They think less of the thousands that they have gained than of the half-crown
that they were cheated of.
In every way it is true that the little annoyances, like a grain of dust in the sensitive eye,
take all the sweetness out of mere material good, and I suppose that there are no more
bitterly disappointed men in this world than the perfectly ‘successful men,’ as the world
counts them. They have been disillusionised in the process of acquisition. When they
were young and lusted after earthly good things, these seemed to be all that they needed.
When they are old, and have them, they find that they are feeding on ashes, and the grit
breaks their teeth, and irritates their tongues. The ‘young lions do lack’ even when their
roar and their spring ‘have secured the prey,’ and ‘they suffer hunger’ even when they
have fed full. Ay! for if the utmost possible measure of success were granted us, in any
department in which the way of getting the thing is this fighting and effort, we should be
as far away from being at rest as ever we were.
You remember the old story of the Arabian Nights, about the wonderful palace that was
built by magic, and all whose windows were set in precious stones, but there was one
window that remained unadorned, and that spoiled all for the owner. His palace was full
of treasures, but an enemy looked on all the wealth and suggested a previously unnoticed
defect by saying, ‘You have not a roc’s egg.’ He had never thought about getting a roc’s
egg, and did not know what it was. But the consciousness of something lacking had been
roused, and it marred his enjoyment of what he had and drove him to set out on his
travels to secure the missing thing. There is always something lacking, for our desires
grow far faster than their satisfactions, and the more we have, the wider our longing
reaches out, so that as the wise old Book has it, ‘He that loveth silver shall not be
satisfied with silver, nor he that loveth abundance with increase.’ You cannot fill a soul
with the whole universe, if you do not put God in it. One of the greatest works of fiction
of modern times ends, or all but ends, with a sentence something like this, ‘Ah! who of us
has what he wanted, or having it, is satisfied?’ ‘The young lions do lack, and suffer
hunger’-and the struggle always fails-’but they that seek the Lord shall not want any
good thing.’
II. The seeking which always finds.
Now, how do we ‘seek the Lord’? It is a metaphorical expression, of course, which needs
to be carefully interpreted in order not to lead us into a great mistake. We do not seek
Him as if He had not sought us, or was hiding from us. But our search of Him is search
after one who is near every one of us, and who delights in nothing so much as in pouring
Himself into every heart and mind, and will and life, if only heart, mind, will, life, are
willing to accept Him. It is a short search that the child by her mother’s skirts, or her

76. father’s side, has to make for mother or father. It is a shorter search that we have to
make for God.
We seek Him by desire. Do you want Him? A great many of us do not. We seek Him by
communion, by turning our thoughts to Him, amidst all the rush of daily life, and such a
turning of thought to Him, which is quite possible, will prevent our most earnest
working upon things material from descending to the likeness of the lions’ fighting for it.
We seek Him by desire, by communion, by obedience. And they who thus seek Him find
Him in the act of seeking Him, just as certainly as if I open my eye I see the sun, or as if I
dilate my lungs the atmosphere rushes into them. For He is always seeking us. That is a
beautiful word of our Lord’s to which we do not always attach all its value, ‘The Father
seeketh such to worship Him.’ Why put the emphasis upon the ‘such,’ as if it was a
definition of the only kind of acceptable worship? It is that. But we might put more
emphasis upon the ‘seeketh’ without spoiling the logic of the sentence; and thereby we
should come nearer the truth of what God’s heart to us is, so that if we do seek Him, we
shall surely find. In this region, and in this region only, there is no search that is vain,
there is no effort that is foiled, there is no desire unaccomplished, there is no failure
possible. We each of us have, accurately and precisely, as much of God as we desire to
have. If there is only a very little of the Water of Life in our vessels, it is because we did
not care to possess any more. ‘Seek, and ye shall find.’
We shall be sure to find everything in God. Look at the grand confidence, and the
utterance of a life’s experience in these great words: ‘Shall not want any good.’ For God is
everything to us, and everything else is nothing; and it is the presence of God in anything
that makes it truly able to satisfy our desires. Human love, sweet and precious, dearest
and best of all earthly possessions as it is, fails to fill a heart unless the love grasps God
as well as the beloved dying creature. And so with regard to all other things. They are
good when God is in them, and when they are ours in God. They are nought when
wrenched away from Him. We are sure to find everything in Him, for this is the very
property of that infinite divine nature that is waiting to impart itself to us, that, like
water poured into a vessel, it will take the shape of the vessel into which it is poured.
Whatever is my need, the one God will supply it all.
You remember the old Rabbinical tradition which speaks a deep truth, dressed in a
fanciful shape. It says that the manna in the wilderness tasted to every man just what he
desired, whatever dainty or nutriment he most wished; that the manna became like the
magic cup in the old fairy legends, out of which could be poured any precious liquor at
the pleasure of the man who was to drink it. The one God is everything to us all,
anything that we desire, and the thing that we need; Protean in His manifestations, one
in His sufficiency. With Him, as well as in Him, we are sure to have all that we require.
‘Seek ye first the Kingdom . . . and all these things shall be added unto you.’
Let us begin, dear brethren! with seeking, and then our struggling will not be violent, nor
self-willed, nor will it fail. If we begin with seeking, and have God, be sure that all we
need we shall get, and that what we do not get we do not need. It is hard to believe it
when our vehement wishes go out to something that His serene wisdom does not send.
It is hard to believe it when our bleeding hearts are being wrenched away from
something around which they have clung. But it is true for all that. And he that can say,
‘Whom have I in heaven but Thee, and there is none upon earth that I desire beside
Thee,’ will find that the things which he enjoys in subordination to his one supreme good
are a thousand times more precious when they are regarded as second than they ever
could be when our folly tried to make them first. ‘Seek first the Kingdom,’ and be
contented that the ‘other things’ shall be appendices, additions, over and above the one

77. thing that is needful.
Now, all that is very old-fashioned, threadbare truth. Dear brethren! if we believed it,
and lived by it, ‘the peace of God which passes understanding’ would ‘keep our hearts
and minds.’ And, instead of fighting and losing, and desiring to have and howling out
because we cannot obtain, we should patiently wait before Him, submissively ask,
earnestly seek, immediately find, and always possess and be satisfied with, the one good
for body, soul, and spirit, which is God Himself.
‘There be many that cry, Oh! that one would show as any good.’ The wise do not cry to
men, but pray to God. ‘Lord! lift Thou the light of Thy countenance upon us.’
11 Come, my children, listen to me;
I will teach you the fear of the Lord.
BAR ES, "Come, ye children - From persons in general Psa_34:8 - from the
saints and the pious Psa_34:9 - the psalmist now turns to children - to the young - that
he may state to them the result of his own experience, and teach them from that
experience how they may find happiness and prosperity. The original word here
rendered “children” properly means “sons;” but there can be no doubt that the psalmist
meant to address the young in general. There is no evidence that he especially designed
what is here said for his own sons. The counsel seems to have been designed for all the
young. I see no reason for supposing, as Rosenmuller, DeWette, and Prof. Alexander do,
that the word is here used in the sense of “disciples, scholars, learners.” That the word
may have such a meaning, there can be no doubt; but it is much more in accordance with
the scope of the psalm to regard the word as employed in its usual sense as denoting the
young. It is thus a most interesting address from an aged and experienced man of God to
those who are in the morning of life - suggesting to them the way by which they may
make life prosperous and happy.
Hearken unto me - Attend to what I have to say, as the fruit of my experience and
observation.
I will teach you the fear of the Lord - I will show you what constitutes the true
fear of the Lord, or what is the nature of true religion. I will teach you how you may so
fear and serve God as to enjoy his favor and obtain length of days upon the earth.
CLARKE, "Come, ye children - All ye that are of an humble, teachable spirit.

78. I will teach you the fear of the Lord - I shall introduce the translation and
paraphrase from my old Psalter; and the rather because I believe there is a reference to
that very improper and unholy method of teaching youth the system of heathen
mythology before they are taught one sound lesson of true divinity, till at last their
minds are imbued with heathenism, and the vicious conduct of gods, goddesses, and
heroes, here very properly called tyrants, becomes the model of their own; and they are
as heathenish without as they are heathenish within.
Trans. Cummes sones heres me: bred of Lard I sal gou lere.
Par - Cummes with trauth and luf: sones, qwam I gette in haly lere: heres me. With
eres of hert. I sal lere you, noght the fabyls of poetes; na the storys of tyrauntz; bot the
dred of oure Larde, that wyl bryng thou til the felaghschippe of aungels; and thar in is
lyfe.” I need not paraphrase this paraphrase, as it is plain enough.
GILL, "Come, ye children,.... Meaning either his own children, those of his own
family, judging it his duty to instruct them, and bring them up in the fear of the Lord; or
his subjects, to whom he stood in the relation of a father, as every king does; or all his
hearers, as those who attended the prophets are called the children or sons of the
prophets; or young people in common may be designed, who should be taught early
their duty to God and men: unless the children of God in general are here meant; or
particularly the least among them, called babes and little children, who are little in their
own eyes, are modest and humble; and who, as they need instruction, are most forward
to receive it; and the word "come" does not so much design local motion, a drawing near
to hear, as readiness to hear, and a close attention of mind; as follows;
hearken unto me; as unto a father, giving good doctrine and wholesome advice; Pro_
2:1;
I will teach you the fear of the Lord; which he had so often spoken of, and so many
good things are promised to them that have it, and even in the context: this the psalmist
could not give, nor can any man, only teach it, show the nature of it, in what it lies, how
it shows itself, and what are the effects it produces: this is the first lesson to be taught
and learnt; for it is the beginning of wisdom; it includes all grace, and every duty, and
regards the whole worship of God, and the manner of it.
HE RY, "David, in this latter part of the psalm, undertakes to teach children.
Though a man of war, and anointed to be king, he did not think it below him; though
now he had his head so full of cares and his hands of business, yet he could find heart
and time to give good counsel to young people, from his own experience. It does not
appear that he had now any children of his own, at least any that were grown up to a
capacity of being taught; but, by divine inspiration, he instructs the children of his
people. Those that were in years would not be taught by him, though he had offered
them his service (Psa_32:8); but he had hopes that the tender branches will be more
easily bent and that children and young people will be more tractable, and therefore he
calls together a congregation of them (Psa_34:11): “Come, you children, that are now in
your learning age, and are now to lay up a stock of knowledge which you must live upon
all your days, you children that are foolish and ignorant, and need to be taught.” Perhaps
he intends especially those children whose parents neglected to instruct and catechise
them; and it is as great a piece of charity to put those children to school whose parents
are not in a capacity to teach them as to feed those children whose parents have not

79. bread for them. Observe, 1. What he expects from them: “Hearken unto me, leave your
play, lay by your toys, and hear what I have to say to you; not only give me the hearing,
but observe and obey me.” 2. What he undertakes to teach them - the fear of the Lord,
inclusive of all the duties of religion. David was a famous musician, a statesman, a
soldier; but he does not say to the children, “I will teach you to play on the harp, or to
handle the sword or spear, or to draw the bow, or I will teach you the maxims of state
policy;” but I will teach you the fear of the Lord, which is better than all arts and
sciences, better than all burnt-offerings and sacrifices. That is it which we should be
solicitous both to learn ourselves and to teach our children.
JAMISO , "children — subjects of instruction (Pro_1:8, Pro_1:10).
K&D 11-14, "children — subjects of instruction (Pro_1:8, Pro_1:10).
SBC 11-15, "In the first place, David sums up his advice in one grand affection, which
he calls the fear of the Lord. Then he proceeds to detail what is comprehended in "the
fear of the Lord."
I. Notice, first, the details of the prescription. (1) "Keep thy tongue from evil." The
tongue is a great mischief-maker, and not easily ruled. The root of this ill-governed
member is in the unseen world of the soul; the force which animates and moves the
tongue is generated in our spiritual nature. When the spirit which excites and controls
the tongue is not love to God and love to man, the speaker by his words sows a curse in
his own constitution. It is one of the laws of thy health that thou "keep thy tongue from
speaking evil." (2) "And thy lips, that they speak no guile." The absence of guile
exceedingly endears a man or a woman to Heaven. No sin is imputed where there is no
guile. Except ye become as guileless as babes, your friends in the kingdom of God will
behold you afar off, as persons who are unable to come nigh. (3) "Depart from evil, and
do good." We cleave to a delight, and we abhor that which is contrary thereto. Let it be
the fixed purpose of your will to be transparently good, and to do good; and by the
instinct of your affections you will depart from the whole art and circle of evil. The
currents which will flow into you from the infinite sources of good will leave no room in
you for the deceitful ungood. (4) "Seek peace, and pursue it." Peace is the eternal health
of goodness. No one can perfect peace except in the perfect good. When the joy of God
and of heaven flows into and through the whole man, that is salvation, that is health,
that is peace.
II. Notice the unity of these details in the spirit. If the spirit of man be fully and cordially
open to God, so that the Divine and human wills become one will, and if the soul of the
man be open to his God-filled spirit, and if his natural body be open to the influx and
irradiation both of his soul and spirit, his renewal in eternal health is in daily, actual
process. The spirit of glory and of God in a man’s soul, and thence in his body, must be
the most ethereal and health-giving virtue that the soul and body can have. Farther, the
indwelling of the glowing Divine essence must give to all the senses and emotions a new
intensity.
III. This law of human renewal and health is the very law by which all evil will be
ultimately expelled from our planet. The energies which flow from God through His
renewed sons and daughters, as their numbers increase, will purge and renew the soil,
the atmosphere, and both vegetable and animal races.

80. J. Pulsford, Our Deathless Hope, p. 50.
The teaching and training which the Christian needs is such as will not only carry him
through things temporal, but may also fit him for things eternal, a training such as will
enable him not only to do his part well here and live respectably and die peacefully, but
such as may be an earnest and preparation for heaven. And what alone can do either?
Godliness.
I. In the world the days are always evil days; in God they are always good days. What
have we to do but to trust to His promise that so long as we are followers of Him and
that which is good, imitating His example and keeping His commandments, nothing
shall harm us, nothing shall really hurt us, which does not separate us from Him? The
end of the Christian, the true end of his love of life and of his desire to see good days, is
simply the sight of Christ. And his training and education amidst a world of trial and
temptation must be the training of an immortal soul for life and immortality, the
training of a child of God in this world to be a child of the resurrection in the next.
II. How inexpressibly touching and solemn are the words of the text as addressed to the
children of God, old or young, by their God and Saviour: some who, though disobedient
children, are called His children still; others who are yet His. Has not the fear of the
Lord, which might have been an affectionate, filial, reverential fear, now become to
many of us what we by our sins have made it: a fear which hath torment? Is not what
should have been the loving, confiding fear of a tender Father now the fear of a righteous
Judge? Yet well were it for such to understand the terror of the Lord, so that it may bring
them to repentance, and lead them back, like the prodigal, to His fear and love.
III. In the training of children we must remember that they have not only minds and
memories to read and understand, but hearts and consciences to mark and inwardly
digest what they learn by heart, not only minds and memories to make them scholars,
but hearts and consciences to make them Christians, Christian disciples. They have
hearts, which need careful and tender nurture to train them in the love of God, and
consciences, which need watchful examination and strict admonition to awaken them
and lead them on in His holy fear.
Plain Sermons by Contributors to "Tracts for the Times" vol. vii., p. 172.
CALVI , "11.Come, children, (696) hearken unto me. The Psalmist continues, with
increased earnestness, to exhort the faithful, that they may know that nothing can
be more profitable for them than to conduct themselves justly and harmlessly
towards all men. As the greater part of men imagine that the best and the shortest
way to attain a life of happiness and ease consists in striving to surpass other men in
violence, fraud, injustice, and other means of mischief, it is necessary frequently to
repeat this doctrine. Moreover, as it is necessary that the minds of men should be
brought to a chastened and humble state, by calling them his children, he endeavors,
by this gentle and courteous appellation, to allay all froward affections. one will
stand unmoved amidst so many assaults, but those who have been endued by the
Spirit of meekness with the greatest modesty. The prophet, therefore, tells them at
the outset, that the rule of life which he prescribes can be observed and obeyed by

81. those only who are meek and submissive. To the same purpose is the word come,
and the command to hearken; and they imply, that men laying aside all wilfulness of
spirit, and having subdued the ardor and impetuosity of their minds, should become
docile and meek. He has put the fear of the Lord for the rule of a pious and holy life:
as if he had said, Whilst virtue and righteousness are in every man’s mouth, there
are few who lead a holy life, and live as they ought; because they know not what it is
to serve God.
SPURGEO , "Ver. 11. Come, ye children. Though a warrior and a king, the
psalmist was not ashamed to teach children. Teachers of youth belong to the true
peerage; their work is honourable, and their reward shall be glorious. Perhaps the
boys and girls of Gath had made sport of David in his seeming madness, and if so,
he here aims by teaching the rising race to undo the mischief which he had done
aforetime. Children are the most hopeful persons to teach--wise men who wish to
propagate their principles take care to win the ear of the young. Hearken unto me: I
will teach you the fear of the Lord. So far as they can be taught by word of mouth,
or learned by the hearing of the ear, we are to communicate the faith and fear of
God, inculcating upon the rising generation the principles and practices of piety.
This verse may be the address of every Sabbath school teacher to his class, of every
parent to his children. It is not without instruction in the art of teaching. We should
be winning and attractive to the youngsters, bidding them "come, "and not
repelling them with harsh terms. We must get them away, apart from toys and
sports, and try to occupy their minds with better pursuits; for we cannot well teach
them while their minds are full of other things. We must drive at the main point
always, and keep the fear of the Lord ever uppermost in our teachings, and in so
doing we may discreetly cast our own personality into the scale by narrating our
own experiences and convictions.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 11. Come, ye children. Venema in substance remarks that David in addressing
his friends in the cave, called them his sons or children, because he was about to be
their teacher, and they his disciples; and again, because they were young men in the
flower of their age, and as sons, would be the builders up of his house; and still
more, because as their leader to whose discipline and command they were subject,
he had a right to address them as his children. C. H. S.
Ver. 11. Come, ye children, etc. You know your earthly parents, aye, but labour to
know your heavenly. You know the fathers of your flesh, aye, but strive to know the
Father of your spirits. You are expert it may be in Horace's Odes, Virgil's Eclogues,
Cicero's Orations; oh! but strive to get understanding in David's Psalms, Solomon's
Proverbs, and the other plain books of Holy Writ. Manna was to be gathered in the
morning. The orient pearl is generated of the morning dew; aurora musis amica, the
morning is a friend to the muses. O "remember thy Creator, "know him in the
morning of thy childhood. When God had created the heavens and the earth, the
first thing he did was to adorn the world with light, and separate it from the
darkness. Happy is that child on whom the light of saving knowledge begins to dawn
early. God, in the law, required the firstborn, and the first fruits, so he doth still our
first days, to be offered to him. They are wisdom's words, "They that seek me early
shall find me." Proverbs 8:17. Where a rabbin observeth a (n is added to the verb

82. more than usual, which in numbering goeth for fifty. With this note, that early
seeking hath not only twenty, or thirty, but fifty, nay, indeed, an hundred fold
recompense attending on it. athaneal Hardy.
Ver. 11. Come, ye children. David in this latter part of the Psalm undertakes to
teach children; though a man of war and anointed to be king, he did not think it
below him: though now he had his head so full of cares, and his hands of business,
yet he could find heart and time to give good counsel to young people from his own
experience. Matthew Henry.
Ver. 11. Observe. I. What he expects from them, Hearken unto me, leave your play,
lay by your toys, and hear what I have to say to you; not only give me the hearing,
but observe and obey me. II. What he undertakes to teach them, The fear of the
Lord, inclusive of all the duties of religion. David was a famous musician, a
statesman, a soldier, but he doth not say to his children, I will teach you to play
upon the harp, or to handle the sword or spear, or draw the bow, or I will teach you
the maxims of state policy, but I will teach you the fear of the Lord, which is better
than all arts and sciences, better than all burnt offerings and sacrifices. That is it
which we should be solicitous both to learn ourselves, and to teach our children.
Matthew Henry.
Ver. 11. I will teach you the fear of the Lord. I shall introduce the translation and
paraphrase from my old Psalter; and the rather because I believe there is a
reference to that very improper and unholy method of teaching youth the system of
heathen mythology before they are taught one sound lesson of true divinity, till at
last their minds are imbued with heathenism and the vicious conduct of gods,
goddesses, and heroes (here very properly called tyrants), becomes the model of
their own; and they are as heathenish without as they are heathenish within.
Translation. Cummes sones lere me: dred of Lard I sal you lere. Paraphrase.
"Cummes, with trauth and luf: sones, qwam I gette in haly lere: beres me. With eres
of hert. I sal lere you, noght the fabyls of poets; na the storys of tryauntz; bot the
dred of oure Larde, that wyl bring you til the felaghschippe of aungels; and thar in
is lyfe." I need not paraphrase this paraphrase, as it is plain enough. Adam Clarke.
Ver. 11. The fear of the Lord. The Master of Sentences dwells, from this verse, on
the four kinds of fear: mundane, servile, initial, filial. Mundane, when we fear to
commit sin, simply lest we should lose some worldly advantage or incur some
worldly inconvenience. Servile, when we fear to commit sin simply because of hell
torments due to it. Initial, when we fear to commit it, lest we should lose the
happiness of heaven. Filial, when we fear, only, and entirely because we dread to
offend that God whom we love with all our hearts. I will teach. Whence notice, that
this fear is not a thing to be learnt all at once; it needs careful study and a good
master. S. Chrysostom compares the Psalmist's school here with the resort of
heathen students to the academy; and S. Ephraem, referring to this passage, calls
the fear of God itself the school of the mind. As if he proclaimed, "says S. Lawrence
Justiniani, "I will teach you, not the courses of the stars, not the nature of things,
not the secrets of the heavens, but the fear of the Lord." The knowledge of such
matters, without fear, puffs up; but the fear of the Lord, without any such
knowledge, can save." "Here, "says Cassiodorus, "is not fear to be feared, but to be
loved. Human fear is full of bitterness; divine fear of sweetness: the one drives to
slavery, the other allures to liberty; the one dreads the prison of Gehenna, the other

83. opens the kingdom of heaven." J. M. eale.
Ver. 11. The fear of the Lord. Let this, therefore, good children, be your principal
care and study: for what shall it avail you to be cunning in Tully, Virgil, Homer,
and other profane writers, if you be unskilful in God's book? to have learned Greek
and Latin, if you learn not withal the language of Canaan? to have your speech
agreeable to the rules of Priscian, of Lily, if your lives and courses be not consonant
to the rules and laws of Christianity? to have knowledge of the creatures when you
are ignorant of the Creator? to have learned that whereby you may live a while
here, and neglect that whereby you may live eternally hereafter? Learn to fear God,
to serve God, and then God will bless you; for "He will bless them that fear him,
both small and great." Psalms 115:13. Thomas Gataker's "David's Instructor,
"1637.
TRAPP, "Psalms 34:11 Come, ye children, hearken unto me: I will teach you the
fear of the LORD.
Ver. 11. Come, ye children, hearken unto me] Ye that are little and low in your own
eyes, as seeing your want of holy learning.
I will teach you the fear of the Lord] That best trade, whereby you shall be sure to
be kept from want; for by humility and the fear of the Lord are riches, and honour,
and life, Proverbs 22:4. He, then, who shall teach this fear should be honoured, and
respected as a father. The Jews at this day account a man’s teacher, or tutor, worthy
of more respect than his father; for he hath given him only his being, the other his
well being (Leo Modena).
COFFMA , ""Come ye children, hearken unto me:
I will teach you the fear of Jehovah.
What man is he that desireth life,
And loveth many days, that he may see good?
Keep thy tongue from evil,
And thy lips from speaking guile.
Depart from evil, and do good;
Seek peace, and pursue it."
"I will teach you the fear of Jehovah" (Psalms 34:11). "David was a famous
musician, a statesman, and a great soldier; but he does not say, `I will teach you to
play on the harp,' or `how to handle the sword, or the spear, or to draw the bow,'
nor, `to know the maxims of state policy,' but `I will teach you the fear of the

84. Lord.'"[14]
The knowledge that David here proposed to teach the young is the best knowledge
of all; it is better than knowing all of the sciences, all of the arts, and all of the
secrets of making war. Today, many a learned man is simply an ignoramus unless
he also knows the Lord.
"What man is he that desireth life" (Psalms 34:12)? David's method of teaching
here follows the classical pattern of throwing out a question and then providing the
answer. "This method was a habit with David."[15] We have already encountered it
in Psalms 15; Psalms 24, and Psalms 25. otice that David here gives preeminence to
the avoidance of sins of the tongue, reminding us of the words of James who said
that, "If a man stumbleth not in word, the same is a perfect man" (James 3:2).
The few things mentioned here by David are merely a few token things that suggest
a truly righteous life in its fulness and obedience of the truth. This type of figure of
speech is frequently used in the ew Testament. One or two, or a very few, related
things are mentioned as a metaphor standing for the whole list! This type of
metaphor is called a synecdoche, In the ew Testament, the most famous example of
this is, "We are justified by faith," not meaning, of course, that we are justified by
"faith alone," but by all of those Christian qualities of which `faith' is a prominent
part.
SIMEO , "THE FEAR OF GOD I CULCATED
Psalms 34:11-16. Come, ye children, hearken unto me; I will teach you the fear of
the Lord. What man is he that desireth life, and loveth many days, that he may see
good? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil,
and do good: seek peace, and pursue it. The eyes of the Lord are upon the righteous,
and his ears are open unto their cry. The face of the Lord is against them that do
evil.
TO enlighten a dark world, and to guide wanderers into the paths of peace and
holiness, is the most glorious office that can be committed to a human being. So at
least David thought: for though he was well qualified to teach men the science of
music (in which he eminently excelled), or the art of war (in which he was a great
proficient), or the principles by which states and kingdoms should be governed, he
considered none of those employments comparable to that of instructing men in the
principles and practice of true religion. As a prophet of the Lord, (for at the time the
psalm was written he was not yet exalted to the throne of Israel,) he regarded all, to
whom he had accesss, as his children; and was anxious, as a loving parent, to gain
their attention, that he might instil into their minds those truths which he himself
felt to be of supreme importance. He wished in particular to shew them, what we
also are desirous to point out to you,
I. Wherein the fear of the Lord consists—

85. The fear of the Lord is such a reverential regard to him as inclines us to walk in all
things according to his revealed will, and to approve ourselves to him,
1. In our words—
[“Out of the abundance of the heart the mouth will speak;” and every evil that is in
the heart will betray itself by the tongue. Truly the tongue is justly called an unruly
member: like a helm of a ship, it is but a small matter; but it boasteth great things.
It is declared by God himself to be “a world of iniquity,” “a fire, setting in flames
the course of nature, and itself set on fire of hell.” So untameable is it, that the man
who bridles it on all occasions is pronounced to be “a perfect man:” whilst, on the
other hand, the man who has no command over it, however religious he may fancy
himself, or be thought by others, is a self-deceiver, whose religion is vain [ ote: See
James 3:2-8.]. It is therefore with great propriety that David specifies the control of
the tongue as the first evidence of the fear of God; “Whoso desireth life, let him keep
his tongue from evil, and his lips from speaking guile.” ot only must all profane
speeches and all impure communications be forborne, but every thing that is false
and deceitful, or corrupt in any way whatever. Every proud, angry, passionate,
revengeful word must be suppressed, whatever may be the provocation to utter it:
all calumny, detraction, uncharitableness, tale-bearing, must be avoided, and “the
law of truth and of kindness be continually in the lips.” God has said, that “of every
idle word we must give account in the day of judgment,” and that “by our words we
shall be either justified or condemned;” and therefore the fear of the Lord must of
necessity cause us to “take heed to our ways, that we sin not with our tongue.”]
2. In our actions—
[Sin is “that abominable thing which God hates:” and it should be universally and
irreconcileably hated by us: “We must depart from evil, and do good.” Whatever
evil we may have been most tempted, and most accustomed, to commit, that is the
evil against which we must most watchfully guard, and from which we must most
resolutely depart — — — On the other hand, we must be occupied in doing good.
The doing of good should be the great business of life: first, the doing good to our
own household; then to all our neighbours; then to the Church of God at large. The
devising of good, and the executing of good, and the uniting with others in the good
devised by them, and the stirring up all around us to do good according to their
opportunities and ability; this is a life worthy of a Christian, and necessarily flowing
from the fear of God. If we truly fear God, we shall “abhor that which is evil, and
cleave (be glued) to that which is good,” and “be fruitful in all the fruits of
righteousness which are by Jesus Christ to the glory and praise of God.”]
3. In our whole spirit and temper—
[A peaceful, loving spirit will characterize every child of God. “God is love;” and all
his children will resemble him in this glorious attribute. True it is, that it is not
always possible to be at peace, because some are so wicked and unreasonable that
they will take occasion even from our very peacefulness to injure us the more. Hence

86. St. Paul says, “If it be possible, as much as lieth in you, live peaceably with all men.
Whether we succeed or not, our constant aim and effort must be for peace. For the
preservation of it we should account no sacrifice too great: and we should be as
studious to promote it amongst others, as to preserve it with ourselves. If we see an
unkind spirit prevailing any where, we should endeavour to extinguish the fire, and
not, by countenancing it, add fuel to the flame. The evil of contention is so great that
no one who possesses heavenly wisdom will engage in it Himself, or encourage it in
others [ ote: James 3:13-18.]. If we fear the Lord indeed, our constant labour will
be to “keep the unity of the Spirit in the bond of peace.”]
Whilst explaining thus wherein the fear of the Lord consists, the Psalmist points out,
II. The importance of cultivating it in our own hearts—
As for those who had no concern about their souls, he did not expect them to
hearken to such self-denying lessons as he endeavoured to inculcate: but to those
who desired true happiness in this world and the next, he gave the advice which we
have already considered [ ote: ver. 12.]. To enforce his advice, he assured them of,
1. God’s favour to them that fear him—
[“The eyes of the Lord,” says he, “are upon the righteous, and his ear is open to
their cry.” ot a moment are they out of his sight, nor for a moment is he inattentive
to their prayers. Are they in danger? He will protect them, and cause his angel to
encamp around them, that no enemy may approach to hurt them [ ote: ver. 7.] —
— — Are they in want? He will supply them with all that is needful for them. “The
lions that could prey upon them shall want and suffer hunger; but they shall want
no manner of thing that is good,” for body or for soul, for time or for eternity [ ote:
ver. 9, 10.] — — — Are they in trouble? He will assuredly in due time interpose to
deliver them. They may have many troubles: but he will deliver them from all, the
very instant they have accomplished their destined office [ ote: ver. 17, 19.]. He
sends the trials to purify them from their dross: and he sits by the furnace, ready to
bring them out, in the proper season, “purified as gold.” Are they longing for his
presence here, and his glory hereafter? He will “be nigh unto their souls” in this
world, and will save them in the Lord Jesus Christ with an everlasting salvation in
the world to come [ ote: ver. 18.]. In a word, there shall be an infinite distance
between them and others: for they shall enjoy all the richest blessings of
redemption, whilst those who cast off the fear of God shall be left inconsolably and
for ever desolate [ ote: ver. 21, 22.]. What inducements are here to seek that holy
disposition of mind inculcated in our text!]
2. His indignation against those who fear him not—
[God does not merely withhold his blessings from these persons, but actually
becomes their enemy: he does not only turn his face from them, but sets his face
against them: “he walks contrary to them who thus walk contrary to him.” Hear
how indignantly he speaks to those who profess to reverence him, but in fact

87. dishonour him by their conduct: “Why call ye me Lord, Lord, and do not the things
which I say [ ote: Luke 6:46.]?” Yea, he declares that whatever profession of
religion they may make, they shall never enter into his kingdom: “ ot every one
that saith unto me, Lord, Lord, shall enter into the kingdom or heaven, but he that
doeth the will of my Father which is in heaven [ ote: Matthew 7:21.].” He intimates,
that in the day of judgment there will be many who will confidently claim heaven, as
it were, on account of their zeal and success in his service: but that, forasmuch as
they were destitute of all these holy dispositions, he will not acknowledge them as
his, but bid them to depart accursed into everlasting fire [ ote: Matthew 7:22-23.].
In a word, he declares that by their fruits only shall they be known either in this
world or the next [ ote: Matthew 7:18-20.].
It must however be remembered, that though the exercise of these holy dispositions
is pleasing and acceptable to God, it is not meritorious in itself; nor can it found a
claim for our justification before God. A reward, it is true, will be given us; but it is
“a reward of grace, and not of debt.” It is in Christ only that we can have a
justifying righteousness; nevertheless our works will be regarded as the evidences of
our faith: if our faith operate in the way above mentioned, we shall be
acknowledged as Christ’s redeemed people; but if it do not, it will be considered as
dead; and we shall be cast out as hypocrites and self-deceivers.]
Suffer now a word of exhortation. Two things we entreat of you;
1. To labour for practical religion—
[There are many professors of religion who love to hear of the privileges of the
Lord’s people, but not to hear of their duties; and they call such subjects as the
foregoing, legal: but they who do so, understand neither what legality is, nor what
the Gospel is. Legality is a leaning, either in whole or in part, to the works of the law
to justify us before God: and if we encouraged that, we might justly be regarded as
abandoning and subverting the Gospel of Christ. But, when we teach persons to fear
the Lord, and, from a desire of his favour m Christ, and from a dread of his
displeasure, to approve themselves to God in the whole of their life and
conversation, we do only what the Apostles of our Lord also did: for St. Peter quotes
the very words of our text in the precise way in which we have insisted upon them
[ ote: 1 Peter 3:10-12.]: and therefore we are sure that an attention to them
becomes us under the Gospel. We further say, that the people who set themselves up
for judges in this way, are ignorant also of the Gospel. The Gospel consists of two
parts, doctrine and practice, just as a house consists of a foundation and a
superstructure. But who would choose a place for his habitation that has a
foundation indeed, but neither walls nor roof? or who would call such a structure a
house? So doctrines, however sound, will not answer the ends of the Gospel, nor can
they be properly called the Gospel, unless they stand connected with good works as
issuing from them and built upon them. The doctrines are the foundation; the good
works are the superstructure: and then only are the doctrines available for our
salvation, when they operate to the production of universal holiness. This is the
account which our blessed Lord himself gives of his Gospel: and he alone is truly

88. wise, who embraces and builds upon it in this view [ ote: Matthew 7:24-27.].]
2. To cultivate a child-like spirit—
[We have addressed you as “children:” though there may be many present who are
“young men and fathers,” yet must we say, that an advance towards Christian
perfection will always be manifested by a proportionate growth in humility. Our
blessed Lord told his Apostles, that whoever amongst them most fully attained the
tempers and dispositions of a “little child, the same would be the greatest in the
kingdom of heaven.” Let your growth then be seen in this way: then, whatever be
taught you, it will be “received with meekness, as an engrafted word, able and
effectual to save your souls.” Indeed without this disposition of mind no man can
have that “honest and good heart,” which alone will nourish the seed that is sown in
it, and enable it to “bring forth fruit unto perfection.”
To those who are really but young in age, a teachable spirit is indispensable to their
improvement. O let such listen to the voice of their teachers with humility and
gratitude! let them especially also look unto the Holy Spirit of God, to apply the
word unto their hearts: and let them “not be hearers only of the Gospel, but doers of
it also,” lest the privileges they enjoy lead only to the deceiving and ruining of their
own souls.]
12 Whoever of you loves life
and desires to see many good days,
BAR ES, "What man is he that desireth life? - That desires to live long. All
people naturally love life; and all naturally desire to live long; and this desire, being
founded in our nature, is not wrong. Life is, in itself, a good - a blessing to be desired;
death is in itself an evil, and a thing to be dreaded, and there is nothing wrong, in itself,
in such a dread. Equally proper is it to wish not to be cut down in early life; for where
one has before him an eternity for which to prepare, he feels it undesirable that he
should be cut off in the beginning of his way. The psalmist, therefore, does not put this
question because he supposes that there were any who did not desire life, or did not wish
to see many days, but in order to fix the attention on the inquiry, and to prepare the

89. mind for the answer which was to follow. By thus putting the question, also, he has
implicitly expressed the opinion that it is lawful to desire life, and to wish to see many
days.
And loveth many days - literally, “loving days.” That is, who so loves days,
considered as a part of life, that he wishes they may be prolonged and multiplied.
That he may see good - That he may enjoy prosperity, or find happiness. In other
words, who is he that would desire to understand the way by which life may be
lengthened out to old age, and by which it may be made happy and prosperous? The
psalmist proposes to answer this question - as he does in the following verses, by stating
the results of what he had experienced and observed.
CLARKE, "What man is he that desireth life - He who wishes to live long and
to live happily, let him act according to the following directions. For a comment upon
this and the four ensuing verses, see the notes on 1Pe_3:10-12 (note).
GILL, "What man is he that desireth life?.... Every man desires life, even a natural
life; it is more desirable than all things in it; especially an healthful life, without which
the blessings and mercies of life cannot be comfortably enjoyed; and still more a life of
prosperity; life, with an affluence of good things, and even a long one: though it may be
rather that a spiritual life is here meant, and a comfortable one; a life free from the
remorses of a guilty conscience, from the fear of hell, damnation, and wrath; from the
bondage of the law, and the dread of death; a life of faith on Christ, and communion with
him; and a life of sobriety, righteousness, and holiness; and perhaps it may be best of all
to understand it of eternal life, which is life eminently and emphatically; it follows,
and loveth many days; that is, good ones; as they are interpreted in 1Pe_3:10; not of
this life, for the days of it are evil, and especially when they are lengthened out; the days
of old age, Ecc_12:1; unless the days of the son of man, the days of enjoying the presence
of God in his house and ordinances, should be intended; though rather the good and
many days of eternity, even length of days, for ever and ever, in which will be fulness of
joy, and never ceasing and never fading pleasures;
that he may see good; there is good to be seen and enjoyed in this life, which if the
saints did not believe they should see and enjoy, they would often faint; and this good
lies in the participation of the blessings of grace, and in fellowship with Father, Son, and
Spirit: but the great and lasting good to be seen and enjoyed is in the world to come,
when God shall be all in all, be seen as he is, and the saints shall inherit all things.
HE RY, "I. He supposes that we all aim to be happy (Psa_34:12): What man is he
that desireth life? that is, as it follows, not only to see many days, but to see good
comfortable days. Non est vivere, sed valere, vita - It is not being, but well being, that
constitutes life. It is asked, “Who wishes to live a long and pleasant life?” and it is easily
answered, Who does not? Surely this must look further than time and this present
world; for man's life on earth at best consists but of few days and those full of trouble.
What man is he that would be eternally happy, that would see many days, as many as the
days of heaven, that would see good in that world where all bliss is in perfection, without
the least alloy? Who would see the good before him now, by faith and hope, and enjoy it

90. shortly? Who would? Alas! very few have that in their thoughts. Most ask, Who will
show us any good? But few ask, What shall we do to inherit eternal life? This question
implies that there are some such.
JAMISO , "What man — Whoever desires the blessings of piety, let him attend.
CALVI , "12.Who is the man who desireth life? The prophet does not inquire if
there be any man so disposed, as if all men voluntarily brought upon themselves the
miseries which befall them; for we know that all men without exception desire to
live in the enjoyment of happiness. But he censures severely the blindness and folly
which men exhibit in the frowardness of their desires, and the vanity of their
endeavors to obtain happiness; for while all men are seeking, and eagerly intent
upon acquiring what is for their profit, there will be found scarcely one in a
hundred who studies to purchase peace, and a quiet and desirable state of life, by
just and equitable means. The prophet therefore admonishes his disciples, that
nearly the whole world are deceived and led astray by their own folly, while they
promise themselves a happy life from any other source than the divine blessing,
which God bestows only upon the sincere and upright in heart. But there is in this
exclamation still greater vehemence, the more effectually to awaken dull and drowsy
minds to the course of this world; as if he had said, Since all men earnestly desire
happiness, how comes it to pass, that scarcely any one sets himself to obtain it, and
that every man, by his own fault, rather brings upon himself various troubles?
SPURGEO , "Ver. 12. Life spent in happiness is the desire of all, and he who can
give the young a receipt for leading a happy life deserves to be popular among them.
Mere existence is not life; the art of living, truly, really, and joyfully living, it is not
given to all men to know. To teach men how to live and how to die, is the aim of all
useful religious instruction. The rewards of virtue are the baits with which the
young are to be drawn to morality. While we teach piety to God we should also
dwell much upon morality towards man.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 12. It is no great matter to live long, or always, but to live happily. That loyal
prayer, "Let the king live" (in every language) imports a prosperous state. When
the psalmist saith, "Who is the man that would see life?" he explains himself
presently after by "good days." Vivere among the Latins is sometimes as much as
valere, to live is as much as to be well; and upon this account it is that, on the one
hand, the Scripture calls the state of the damned an eternal death, because their life
is only a continuance in misery; so on the other hand the state of the blessed is an
eternal life, because it is a perpetual abode in felicity. athanael Hardy.
Ver. 12. The benefit of life is not in the length, but in the use of it. He sometimes
lives the least that lives the longest. Seneca.
TRAPP, "Psalms 34:12 What man [is he that] desireth life, [and] loveth [many]
days, that he may see good?
Ver. 12. What man is he that desireth life?] This is David’s doctrine; and to draw

91. company about him, he proclaimeth and promiseth that which he well knew every
man coveteth, happy life, many days, and a comfortable enjoyment of all. ow, who
is it that would have these? saith he. Austin bringeth in all sorts, saying, Ego et ego,
I would, and I would. But as all men desire health, but few take a right course to get
it, and keep it; so all would be happy, but few hearken to this wholesome counsel,
for the compassing of true happiness.
PETT, "Verses 12-14
4). He Points Out To Them The Way To True Life (12-14).
Psalms 34:12-14
M ‘What man is he who desires life,
And loves many days, that he may see good?’
Keep your tongue from evil,
And your lips from speaking guile.
S Depart from evil, and do good,
Seek peace, and pursue it.’
The Psalmist now raises the question as to how a man may enjoy a long and true
life. This is the Old Testament equivalent to the quest for eternal life, the life that is
God-given (compare Psalms 16:11, ‘you will show me the path of life, in your
presence is fullness of joy, and at your right hand are pleasures for evermore’;
Psalms 30:5, ‘in His favour is life’). And he then describes the kind of man who will
find that life. The idea in mind here is found in Leviticus 18:5, ‘You shall therefore
keep my statutes, and my judgments, which if a man do, he will live in them. I am
YHWH.’ The thought was to have the quality of life that would extend life. Such a
person would both live long and see much good. The words are literally, ‘loving
days for seeing good’. They want to live long for the good that they can do.
He then outlines in detail something of what such living would involve. They were to
keep their tongues from evil and their lips from speaking guile. In other words, their
tongues were to speak in openness and honesty and for men’s genuine good. Their
‘yes’ was to be ‘yes, and their ‘no’ was to be ‘no’ (Matthew 5:37). There must be no
deceitfulness and lying, no tale-bearing, no backbiting and cruelty of word. Every
word should be surrounded by love. This emphasis on spoken words becomes a ew
Testament theme. ‘The tongue -- is a little member -- which is set on fire by Hell’
(James 3:5-6). So ‘let your words always be with grace, seasoned with salt, so that
you may know how you should answer every man’ (Colossians 4:6). Because ‘for
every idle word that men shall speak, they will give account of them in the Day of
Judgment’ (Matthew 12:36).
They were to ‘depart from evil and do good’. Compare Isaiah 1:16-17, ‘wash
yourselves thoroughly, make yourselves clean, put away the evil of your doings from
before My eyes, cease to do evil, learn to do well’. It is not enough just to ‘stop
sinning’. The real test of whether we have become His is whether our lives make a
positive contribution towards good. ‘By their fruits you will know them’ (Matthew

92. 7:16; Matthew 7:20). For ‘to him who knows to do good and does not do it, to him it
is sin’ (James 4:17).
‘Seek peace, and pursue it.’ Finally they were to search out peace, and then chase it
as hard and as persistently as they could like the hunter his prey. All dissension, all
disharmony, and all bitterness was to be disposed of and removed. ‘Let us follow
after things which make for peace’ (Romans 14:19). ‘Blessed are the peacemakers,
for they will be called sons of God’ (Matthew 5:9).
13 keep your tongue from evil
and your lips from telling lies.
BAR ES, "Keep thy tongue from evil - From speaking wrong things. Always give
utterance to truth, and truth alone. The meaning is, that this is one of the methods of
lengthening out life. To love the truth; to speak the truth; to avoid all falsehood, slander,
and deceit, will contribute to this, or will be a means which will tend to prolong life, and
to make it happy.
And thy lips from speaking guile - Deceit. Do not “deceive” others by your words.
Do not make any statements which are not true, or any promises which you cannot and
will not keep. Do not flatter others; and do not give utterance to slander. Be a man
characterized by the love of truth: and let all your words convey truth, and truth only. It
cannot be doubted that this, like all other virtues, would tend to lengthen life, and to
make it prosperous and peaceful. There is no vice which does not tend to abridge human
life, as there is no virtue which does not tend to lengthen it. But probably the specific
idea here is, that the way to avoid the hostility of other people, and to secure their favor
and friendship, is to deal with them truly, and thus to live in peace with them. It is true,
also, that God will bless a life of virtue and uprightness, and though there is no absolute
certainty that anyone, however virtuous he may be, may not be cut off in early life, yet it
is also true that, other things being equal, a man of truth and integrity will be more likely
to live long - (as he will be more certain to make the most of life) - than one who is false
and corrupt.
GILL, "Keep thy tongue from evil,.... This, and what follows in this verse and Psa_
34:14, point at the things wherein the fear of God shows itself; and suggest, that those
who have it, and which is known by these fruits, shall enjoy the desirable and good days
before mentioned. The tongue is an instrument of much evil, an unruly member, and
needs restraint; and it is from evil, and not from good, it is to be kept; from evil speaking

93. of God, from cursing and swearing; from evil speaking of men, reproaching and reviling
them; from filthy speaking, from all obscene and unchaste words, and from all lying
ones; for where such evil speaking is indulged, the fear of God cannot be in that man;
and thy lips from speaking guile; hypocritical and deceitful words, speaking with
flattering lips and a double heart: some speak bad words in common conversation,
through an evil habit and custom; and some speak good words with an ill design; and in
neither of them is the fear of God before their eyes, nor in their hearts.
HE RY, ". He prescribes the true and only way to happiness both in this world and
that to come, Psa_34:13, Psa_34:14. Would we pass comfortably through this world, and
out of the world, our constant care must be to keep a good conscience; and, in order to
that, 1. We must learn to bridle our tongues, and be careful what we say, that we never
speak amiss, to God's dishonour or our neighbours prejudice: Keep thy tongue from evil
speaking, lying, and slandering. So great a way does this go in religion that, if any
offend not in word, the same is a perfect man; and so little a way does religion go
without this that of him who bridles not his tongue it is declared, His religion is vain. 2.
We must be upright and sincere in every thing we say, and not double-tongued. Our
words must be the indications of our minds; our lips must be kept from speaking guild
either to God or man. 3. We must leave all our sins, and resolve we will have no more to
do with them. We must depart from evil, from evil works and evil workers; from the sins
others commit and which we have formerly allowed ourselves in. 4. It is not enough not
to do hurt in the world, but we must study to be useful, and live to some purpose. We
must not only depart from evil, but we must do good, good for ourselves, especially for
our own souls, employing them well, furnishing them with a good treasure, and fitting
them for another world; and, as we have ability and opportunity, we must do good to
others also. 5. Since nothing is more contrary to that love which never fails (which is the
summary both of law and gospel, both of grace and glory) than strife and contention,
which bring confusion and every evil work, we must seek peace and pursue it; we must
show a peaceable disposition, study the things that make for peace, do nothing to break
the peace and to make mischief. If peace seem to flee from us, we must pursue it; follow
peace with all men, spare no pains, no expense, to preserve and recover peace; be willing
to deny ourselves a great deal, both in honour and interest, for peace' sake. These
excellent directions in a way to life and good are transcribed into the New Testament and
made part of our gospel duty, 1Pe_3:10, 1Pe_3:11. And, perhaps David, in warning us
that we speak no guile, reflects upon his own sin in changing his behaviour. Those that
truly repent of what they have done amiss will warn others to take heed of doing
likewise.
JAMISO , "Sins of thought included in those of speech (Luk_6:45), avoiding evil
and doing good in our relations to men are based on a right relation to God.
CALVI , "13.Keep thy tongue from evil The precept which David here delivers
relates to a virtue which is very rare, namely, that we should be truthful and free
from deceit in our discourse. Some, indeed, understand it in a much more extended
sense, supposing that slander is condemned in this first clause. But it seems to me
more simple, and more to the purpose, to understand this as of the same import with
what he repeats in the second clause, that we should not speak deceitfully with our
neighbors, so as that our words may prove the means of ensnaring them. And since

94. nothing is more difficult than to regulate our discourse in such a manner as that our
speech may be a true representation of our hearts, David calls upon us to exercise
over it a strict and watchful control, not suffering it to run riot, lest it should prove
the occasion of our deceiving others.
SPURGEO "Ver. 13. Keep thy tongue from evil. Guard with careful diligence that
dangerous member, the tongue, lest it utter evil, for that evil will recoil upon thee,
and mar the enjoyment of thy life. Men cannot spit forth poison without feeling
some of the venom burning their own flesh. And thy lips from speaking guile. Deceit
must be very earnestly avoided by the man who desires happiness. A crafty schemer
lives like a spy in the enemy's camp, in constant fear of exposure and execution.
Clean and honest conversation, by keeping the conscience at ease, promotes
happiness, but lying and wicked talk stuffs our pillow with thorns, and makes life a
constant whirl of fear and shame. David had tried the tortuous policy, but he here
denounces it, and begs others as they would live long and well to avoid with care the
doubtful devices of guile.
TRAPP, "Psalms 34:13 Keep thy tongue from evil, and thy lips from speaking guile.
Ver. 13. Keep thy tongue from evil, &c.] This is a hard saying, think the most; who
will therefore rather venture it than yield to be so tied up. The tongue is an unruly
member, and can hardly be hampered. But who would not temper his tongue, and
bind it to the good abearance, for true blessedness? Who would not rather bite it off,
and spit it out (as that ancient martyr did his, into the face of the tyrant, who
solicited him to deny Christ), than miss heaven? Ficinus after his tract De sanitate
tuenda, of keeping good health; and another, of recovering health; and a third, of
prolonging life; because all will not do, wisely addeth a fourth, of laying hold on
eternal life; which cannot be done but by mortifying this earthly member, a loose
and lewd tongue. For by thy words thou shalt be justified, and by thy words thou
shalt be condemned, saith the Judge himself, Matthew 12:37 : compare Genesis
49:21, with Deuteronomy 33:23, and it will appear that good words ingratiate with
God and men.
14 Turn from evil and do good;
seek peace and pursue it.

95. BAR ES, "Depart from evil - From all evil; from vice and crime in every form.
And do good - Do good to all people, and in all the relations of life.
Seek peace - Strive to live in peace with all the world. Compare the notes at Rom_
12:18.
And pursue it - Follow after it. Make it an object of desire, and put forth constant
efforts to live in peace with all human beings. There can be no doubt that this is
appropriate advice to one who wishes to lengthen out his days. We have only to
remember how many are cut down by indulging in a quarrelsome, litigious, and
contentious spirit - by seeking revenge - by quarrels, duels, wars, and strife - to see the
wisdom of this counsel.
GILL, "Depart from evil,.... This denotes that evil is near to men; it keeps close to
them, and should be declined and shunned: and it regards all sorts of evil; evil men, and
their evil company; evil things, evil words and works, and all appearance of evil; and the
fear of the Lord shows itself in an hatred of it, and a departure from it, Pro_8:13;
and do good; not only acts of beneficence to all in necessitous circumstances, but every
good work; whatever the word of God directs, or suggests should be done; and which
should be done from right principles of faith and love, and to right ends, the glory of
God, and the good of his interest; and Christ should be looked and applied unto for grace
and strength to perform; all which are evidences of the true fear of God;
seek peace, and pursue it; in the world, and with all men, as much as possibly can
be; in neighbourhoods, cities, and states, and in the churches of Christ, and with the
saints, as well as with God through Christ; and which in every sense is to be pursued
after with eagerness, and to be endeavoured for with diligence; see Rom_12:18.
CALVI , "14.Turn away from evil, and do good. Here the Psalmist commands the
children of God to abstain from all evil, and to devote themselves to the work of
doing good to their neighbors. This verse is generally quoted as if David here treated
of the two parts of repentance. The first step in the work of repentance is, that the
sinner forsake the vices to which he is addicted, and renounce his former manner of
life; and the second, that he frame his behavior according to righteousness. But in
this place we are more especially taught how we ought to deal with our neighbors.
As it often happens, that the man who is not only liberal, but also prodigal towards
some, or, at least, helps many by acts of kindness, wrongs others by defrauding and
injuring them, David, with much propriety, begins by saying, that those who desire
to have their life approved before God, ought to abstain from doing evil. On the
other hand, since many think, that provided they have neither defrauded, nor
wronged, nor injured any man, they have discharged the duty which God requires
from them, he has added, with equal propriety, the other precept concerning doing
good to our neighbors. It is not the will of God that his servants should be idle, but

96. rather that they should aid one another, desiring each other’s welfare and
prosperity, and promoting it as far as in them lies. David next inculcates the duty of
maintaining peace: Seek peace, and pursue it. ow we know that this is maintained
by gentleness and forbearance. But as we have often to do with men of a fretful, or
factious, or stubborn spirit, or with such as are always ready to stir up strife upon
the slightest occasion; and as also many wicked persons irritate us; and as others by
their own wickedness alienate, as much as in them lies, the minds of good men from
them, and others industriously strive to find grounds of contention; he teaches us
not merely that we ought to seek peace, but if at any time it shall seem to flee from
us, he bids us use our every effort without ceasing in pursuing it. This, however,
must be understood with some limitation. It will often happen, that when good and
humble men have done every thing in their power to secure peace, so far from
softening the hearts of the wicked, or inclining them to uprightness, they rather
excite their malice. Their impiety, also, often constrains us to separate from them,
and to avoid them; nay, when they defy God, by proclaiming, as it were, open war
against him, it would be disloyalty and treason on our part not to oppose and resist
them. But here David means only that in our own personal affairs we should be
meek and condescending, and endeavor, as far as in us lies, to maintain peace,
though its maintenance should prove to us a source of much trouble and
inconvenience.
SPURGEO , "Ver. 14. Depart from evil. Go away from it. ot merely take your
hands off, but yourself off. Live not near the pest house. Avoid the lion's lair, leave
the viper's nest. Set a distance between yourself and temptation. And do good. Be
practical, active, energetic, persevering in good. Positive virtue promotes negative
virtue; he who does good is sure to avoid evil. Seek peace. ot merely prefer it, but
with zeal and care endeavour to promote it. Peace with God, with thine own heart,
with thy fellow man, search after this as the merchantman after a precious pearl.
othing can more effectually promote our own happiness than peace; strife
awakens passions which eat into the heart with corroding power. Anger is murder
to one's own self, as well as to its objects. And pursue it. Hunt after it, chase it with
eager desire. It may soon be lost, indeed, nothing is harder to retain, but do your
best, and if enmity should arise let it be no fault of yours. Follow after peace when it
shuns you; be resolved not to be of a contentious spirit. The peace which you thus
promote will be returned into your own bosom, and be a perennial spring of
comfort to you.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 14. Depart from evil, etc. This denotes that evil is near to men; it keeps close to
them, and should be declined and shunned: and it regards all sorts of evil; evil men
and their evil company; evil things, evil words and works, and all appearance of
evil; and the fear of the Lord shows itself in a hatred of it, and a departure from it.
Pr 8:13 16:6. John Gill.
Ver. 14. Depart from evil. The other precepts are the duty of works, and they are
four, where the precepts of words were but two; because we must be more in works
than in words; and they are all affirmative, for it is against the nature of a work to
be in the negative; for so working should be no better than idleness: the two former
are general, as general as good and evil; that if we meet with anything that is evil,

97. our part is to depart, for there is no demurring upon evil. Sir Richard Baker.
Ver. 14. Do good. egative goodness is not sufficient to entitle us to heaven. There
are some in the world whose religion runs all upon negatives; they are not
drunkards, they are not swearers, and for this they do bless themselves. See how the
Pharisee vapours Lu 18:11, "God, I thank thee that I am not as other men are,
extortioners, unjust, adulterers, "etc. Alas! the not being scandalous will no more
make a Christian than a cypher will make a sum. We are bid, not only to cease from
evil, but to do good. It will be a poor plea at last--Lord, I kept myself from being
spotted with gross sin: I did no hurt. But what good is there in thee? It is not enough
for the servant of the vineyard that he doth no hurt there, he doth not break the
trees, or destroy the hedges; if he doth not work in the vineyard he loseth his pay. It
is not enough for us to say at the last day, we have done no hurt, we have lived in no
gross sin; but what good have we done in the vineyard? Where is the grace we have
gotten? If we cannot show this, we shall lose our pay, and miss of salvation. Thomas
Watson.
Ver. 14. Seek peace, and pursue it. Yea, do well, and thou shalt not need to pursue
it; peace will find thee without seeking. Augustine says, Fiat justitia, et habebis
pacem --Live righteously, and live peaceably. Quietness shall find out righteousness
wheresoever he lodgeth. But she abhorreth the house of evil. Peace will not dine
where grace hath not first broken her fast. Let us embrace godliness, and "the peace
of God, that passeth all understanding, shall preserve our hearts and minds in Jesus
Christ." Philippians 4:7. Thomas Adams.
Ver. 14. See peace and pursue it. The most desirable things are not the easiest to be
obtained. What is more lovely to the imagination than the tranquillity of peace? But
this great blessing does not voluntarily present itself: it must be sought. Even when
sought it often eludes the grasp: it flies away, and must be pursued. 1. The man of a
peaceable carriage must be cautious not to give offence when needless, or, when it
may innocently be spared.
2. Another part of the peaceable man's character is, not to take offence; especially in
small matters, which are hardly worth a wise man's notice. 3. If any needless offence
has been either given or taken, we must endeavour to put a stop to it as soon as may
be. If a difference is already begun, stifle it in the birth, and suffer it not to proceed
farther. Condensed from Dr. Waterland's Sermon, in J. R. Pitman's Course of
Sermons on the Psalms, 1846.
TRAPP, "Psalms 34:14 Depart from evil, and do good; seek peace, and pursue it.
Ver. 14. Depart from evil, and do good] For negative goodness helpeth not. A man
must so abstain from evil as that he do good, or he doth nothing. It is said of
Ithacius, that the hatred of the Priscillian heresy was the best that could be said of
him; this was but a slender commendation.
Seek peace and pursue it] As hunters do the prey. If it fly from thee, make after it; it
will pay thee for thy pains. It is said of Frederick III, emperor, that he putting up
many injuries, he reigned quietly fifty and three years and five months. He had need
be patient that would be at peace. Ut habeas quietum tempus, perde aliquid, was a

98. proverb at Carthage; not unlike that of ours, Do anything for a quiet life.
Concedamus de iure ut careamus lite (Val. Max. Christian. 304, Augustine). And if,
in this pursuit of peace, thou meet with many rubs and remoras {obstructions}, yet
be not discouraged, considering what follows in the two next verses.
15 The eyes of the Lord are on the righteous,
and his ears are attentive to their cry;
BAR ES, "The eyes of the Lord are upon the righteous - This is another of the
ways in which the psalmist says that life will be lengthened out, or that those who desire
life may find it. The Lord will be the protector of the righteous; he will watch over and
defend them. See the notes at Job_36:7.
And his ears are open unto their cry - That is, when in trouble and in danger. He
will hear them, and will deliver them. All this seems to be stated as the result of the
experience of the psalmist himself; He had found that the eyes of God had been upon
him in his dangers, and that His ears had been open when he called upon Him Psa_34:6;
and now, from his own experience, he assures others that the way to secure life and to
find prosperity is to pursue such a course as will ensure the favor and protection of God.
The general thought is, that virtue and religion - the love of truth, and the love of peace -
the favor and friendship of God, will tend to lengthen out life, and to make it prosperous
and happy. All the statements in the Bible concur in this, and all the experience of man
goes to confirm it.
GILL, "The eyes of the Lord are upon the righteous,.... These are the same with
them that fear the Lord, and do good; not that they become righteous in the sight of
God, or are justified before him, by their fear of him, and by their good works; but these
are the fruits and effects of grace, showing them to be righteous persons; for it is only by
the righteousness of Christ that men are righteous before God: and upon these the eyes
of the Lord are; not only his eye of Providence, to watch over them, protect them, and
supply them with good things, but his eye of love; with complacency and delight he looks
upon them, as clothed with the righteousness of his son; and it is with pleasure he looks
upon them, that being well pleasing in his sight; seeing by it the law is magnified and
made honourable; nor does he ever withdraw his eyes from them, Job_36:7;
and his ears are open unto their cry; for though they are righteous, they are

99. sometimes in distress; their afflictions are many; the good days they are to see are
hereafter; and at those times they cry unto the Lord; which is to be understood of prayer,
and of the vehemency and fervency of it, when they have the ear of God, and he shows
himself to be a God hearing and answering prayer.
HAWKER, "May we not, indeed ought we not to behold Christ as our Mediator, when
reading, in this and similar passages of scripture, of the Lord’s looking upon us, and his
ears being open to our cry, and his countenance being upon us? I beg the Reader to
observe, that I do not positively assert anything on subjects of this mysterious nature.
But I speak with all possible reverence when I say, I venture to believe that it is of Christ
as our Mediator, God and man in one person, that these scriptures treat, which thus
ascribe to God human parts and human actions. Not of Jehovah, as Jehovah alone, but
of Him who is both God and man, and our glorious, gracious, lovely, and all-loving
Redeemer. And I must further add upon this subject, that thus read and accepted, the
words, like similar ones in various parts of the Bible, open the most blessed views of our
Jesus; and open also a door for seeking sweet communion and fellowship with Christ,
from the several near and dear connections in which he hath condescended to put
himself with our nature, as our Brother, Husband, Surety, and the like, over and above
what Jehovah hath engaged for and promised, in the everlasting covenant of
redemption.
JAMISO , "eyes of the Lord are upon — (Psa_32:8; Psa_33:18).
CALVI , "15.The eyes of Jehovah are upon the righteous. The best support of our
patience is a firm persuasion that God regards us, and that according as every man
perseveres in a course of uprightness and equity, so shall he be preserved in peace
and safety under his protection. In order, therefore, that the faithful may not think
that they are exposed to the caprice of the world, while they are endeavoring to keep
themselves innocent, and that they may not, under the influence of this fear, go
astray from the right path, David exhorts them to reflect upon the providence of
God, and to rest assured that they are safe under his wings. He says, then, that the
eyes of the Lord are upon the righteous, to preserve them, in order that the good
and simple may persevere the more cheerfully in their uprightness. At the same
time, he encourages them to supplication and prayer, if at any time the world should
unjustly persecute them. In saying that the ears of the Lord are open to their cry, he
teaches that the man who is wantonly and unjustly persecuted, will find a ready and
suitable remedy in all afflictions, by calling upon God as his avenger. On the other
hand, he declares, that although God sometimes appears to wink at the misdeeds of
men, and seems to overlook them, because he does not inflict immediate punishment
upon them, yet nothing escapes his inspection. Whilst the wicked, says he, by reason
of their impunity harden themselves in sin, God is watching, that he may cut off
their remembrance from the earth, (1 Peter 5:10.) He speaks particularly of this
kind of punishment, because the ungodly not only expect that they shall be happy
during their whole life, but also imagine that they shall enjoy immortality in this
world. Peter, in his First Epistle, (698) applies this passage very judiciously, for the
purpose of assuaging our sorrows and appeasing our impatience, as often as the

100. pride and arrogance of the wicked may carry us beyond due limits. othing is more
useful for preserving our moderation than to depend upon God’s help, and having
the testimony of a good conscience, to rely upon his judgment. If it is objected, that
good men experience the contrary, who, after having been long afflicted, at length
find no help or comfort; I reply, that the aid which God affords to the righteous is
not always made manifest, nor bestowed in the same measure; and yet he so
alleviates their troubles as never to forsake them. Besides, even the best of men often
deprive themselves of the help of God; for scarcely one in a hundred perseveres in
such a course of integrity as not, by his own fault, to deserve the infliction of some
evil upon himself. But as soon as they fall, lest sin should take root in them, God
chastises them, and often punishes them more severely than the reprobate, whom he
spares to utter destruction. (699) And yet, however much things may appear to be
mingled and confused in the world, good men will find that God has not promised
them help in vain against the violence and injuries of the wicked.
SPURGEO , "Ver. 15. The eyes of the Lord are upon the righteous. He observes
them with approval and tender consideration; they are so dear to him that he
cannot take his eyes off them; he watches each one of them as carefully and intently
as if there were only that one creature in the universe. His ears are open unto their
cry. His eyes and ears are thus both turned by the Lord towards his saints; his
whole mind is occupied about them: if slighted by all others they are not neglected
by him. Their cry he hears at once, even as a mother is sure to hear her sick babe;
the cry may be broken, plaintive, unhappy, feeble, unbelieving, yet the Father's
quick ear catches each note of lament or appeal, and he is not slow to answer his
children's voice.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 15. His ears are open unto their cry. The word "open" is not in the original, but
the meaning is that the ear of God is propense, and in a leaning kind of posture,
towards the cries of the righteous; the word may here be taken emphatically, as
many times in Scripture it is, for some worthy, choice, and excellent strain of
righteousness. Those who are worthy and righteous indeed, the ear of God, I say, is
propense, and leans and hangs towards them and their prayers, according to that of
Song of Solomon 2:14, "Let me hear thy voice, for sweet is thy voice." There is a
kind of naturalness and pleasantness between the ear of God and the prayers, and
petitions, and cries of such a righteous man. John 15:7. John Goodwin.
Ver. 15. His ears are open unto their cry. Hebrew, Are to their cry, or as St. Peter
hath it, His ears are into their prayers, 1 Peter 3:12; to show that though their
prayers are so faint and feeble that they cannot enter into the ears of the Lord of
Hosts, yet that he will bow down and incline his ears unto, nay, into their prayers,
their breathings. La 3:56. John Trapp.
Ver. 15-17. The eyes of the Lord are upon the righteous, and his ears are open unto
their cry. Strangers may howl, and we take little notice what they ail--it is a venture
whether we relieve them or no; but if our children cry, being in great distress, we
hasten to their help. Our relation to God may well strengthen our hope that our
desires shall be heard. He that can cry, Abba, Father, may be confident of the
success of his suit, and that God will deal with him as a son. George Swinnock.

101. COKE, "Psalms 34:15. The eyes of the Lord are upon the righteous— i.e. He
beholds them with approbation, and is constantly watchful over them to protect and
supply them; and, on the other hand, the face of the Lord is against them that do
evil, as he views them with displeasure, and marks them out for vengeance. Mr.
Mudge reads the 16th verse in a parenthesis, as coming in only by the bye; for the
general subject relates to good men, and the 17th verse is connected to the 15th. His
eyes are open to their cry;—They cry, &c..
TRAPP, "Psalms 34:15 The eyes of the LORD [are] upon the righteous, and his ears
[are open] unto their cry.
Ver. 15. The eyes of the Lord are upon the righteous] He seeth and weigheth the
wrongs they sustain for peace sake, and they shall be no losers thereby; provided
that their pursuit of peace proceed from the filial fear of God, which David here
professeth to teach, Psalms 34:11. God’s eyes are intent, his ears attent, to these
righteous ones. Palam, clam (as Aben Ezra here), openly, secretly, he wilt right them
and recompense them. Should not God see, as well as hear, saith another, his
children should want many things. We apprehend not all our own wants, and so
cannot pray for relief of all. He (of his own accord without any monitor) is wont to
aid us.
And his ears are open to their cry] Heb. are to their cry. Or, as St Peter hath it, His
ears are into their prayers; to show, that though their prayers are so faint and feeble
that they cannot enter into the ears of the Lord of hosts, yet that he will bow down
and incline his ears unto, nay, into their prayers, their breathings, Lamentations
3:56.
COFFMA , ""The eyes of Jehovah are toward the righteous,
And his ears are open unto their cry.
The face of Jehovah is against them that do evil,
To cut off the remembrance of them from the earth.
The righteous cried, and Jehovah heard,
And delivered them out of all their troubles. Jehovah is nigh unto them that are of a
broken heart,
And saveth such as are of a contrite spirit.
Many are the afflictions of the righteous;

102. But Jehovah delivereth him out of them all."
The principal burden of these verses is to provide motivation and encouragement
for the young people David was teaching to fear the Lord.
"The face of Jehovah is against them that do evil" (Psalms 34:16). "All men sin, but
the reference here is to those who will not repent and who have no intention of
turning away from their evil deeds. God will not even hear them when they pray
(John 9:31)."[16]
" igh unto them ... of a broken heart" (Psalms 34:18). Our Lord himself was a man
of sorrows and acquainted with grief; and he is the ever ready comforter and
Saviour of those whose hearts have been broken by the soul's tragic encounter with
the wicked world in which we live.
"God saveth such as are of a contrite spirit" (Psalms 34:18). Again the marvelous
words of Kipling come to mind:
"The tumult and the shouting dies;
The Captains and the Kings depart.
Still stands Thine ancient sacrifice,
An humble and a contrite heart.
Lord God of Hosts, be with us yet,
Lest we forget; lest we forget!"
- Rudyard Kipling (The Recessional)SIZE>
"Many are the afflictions of the righteous" (Psalms 34:19). The Bible is loaded with
admonitions that echo these words. "We must through much tribulation enter into
the kingdom of God." "They that live godly in Christ Jesus shall suffer
persecution." "Wickedness shall wax worse and worse." Alas, "We must, like the
Captain of our Salvation, be made perfect through suffering (Hebrews 2:10)."[17]
Seeing, therefore, that the righteous are destined to suffer during the years of our
probation, we should strive to remember that the Lord himself was "made perfect"
by it; and that he suffered "for us." Moreover, we should never forget that:
"Our light affliction, which is for the moment, worketh for us more and more
exceedingly an eternal weight of glory!" (2 Corinthians 4:17).
This verse says that our sufferings are "working for us." May we have the grace to
believe it!
PETT, "Verses 15-20

103. 5). He Stresses YHWH’s Deep Concern For His Own And His Deep Hatred Of Evil
(15-20).
Psalms 34:15-20
GH ‘The eyes of YHWH are towards the righteous,
And his ears are open to their cry.
P The face of YHWH is against those who do evil,
To cut off the remembrance of them from the earth.
TS The righteous cried, and YHWH heard,
And delivered them out of all their troubles.’
Q ‘YHWH is near to those who are of a broken heart,
And saves such as are of a contrite spirit.
R Many are the afflictions of the righteous,
But YHWH delivers him out of them all.
SH He keeps all his bones,
ot one of them is broken.’
ote the interplay of ideas in these verses. ‘The eyes of YHWH are towards the
righteous and His ear is open to their cry -- the righteous cried, and YHWH heard
and delivered them out of all their troubles -- many are the afflictions of the
righteous, but YHWH delivers him out of them all.’ Those who are His righteous
ones are never overlooked or forgotten’ He hears their cry, and they are
characterised by being of a broken heart and a contrite spirit. They know how to
forgive and be forgiven.
‘The eyes of YHWH are towards the righteous, and His ears are open towards their
cry.’ Compare ‘my cry before Him came to His ears’ (Psalms 18:6). All God’s
faculties are at work in watching over His own, as characterised by their
righteousness. His eye is continually on them and towards them. They are the apple
of His eye (Psalms 17:8). Compare Psalms 33:18. And His ears are equally busy on
their behalf. They are open to their cry (see Psalm 118:62). For the whole compare 1
Peter 3:12.
‘The face of YHWH is against those who do evil, to cut off the remembrance of them
from the earth.’ But there is no comfort in his words for the selfish, the wrongdoer
and the unbelieving. For in their case ‘the face of YHWH’ is against them. In their
case He is active to bring them into judgment. Instead of lives which count and live
on in their reputation and in men’s memories, their lives will be cut off and
forgotten. They will have done nothing worth remembering. If we would build a
monument, let it by lives whose effects will echo down the ages, because their
influence goes on and on in those who have been affected.
‘The righteous cried, and YHWH heard, and delivered them out of all their
troubles.’ The Psalmist returns to the righteous and will now concentrate on them.
The evildoers are already forgotten. He now looks back and, as it were, sees the
accomplishment of what he had promised. The righteous had cried, and YHWH had
heard, and He had delivered them out of all their trouble. Strictly it is ‘they cried’

104. with the righteous read in from Psalms 34:15. It was as certain as if it had already
happened.
‘YHWH is near to those who are of a broken heart, and saves such as are of a
contrite spirit.’ Lest any be in doubt he now characterises the righteous. They are
those whose hearts are broken over their sins and their failures, and whose spirits
are contrite. It is they who dwell with YHWH in His high and holy place (Isaiah
57:15), and as a result He ‘saves them’. Salvation is of YHWH, and is reserved for
those who are open towards Him.
‘Many are the afflictions of the righteous, but YHWH delivers him out of them all.
He keeps all his bones, not one of them is broken.’ The point here is not that no one
who is righteous will ever break a bone in their bodies, but that their afflictions will
not be ‘bone breaking’. They will not be crushed. Through them all they will be
kept ‘whole’. For YHWH gives the righteous no guarantee that they will avoid
affliction. Such things will come on them, sometimes even because they are
righteous. But when they do they will find that YHWH’s eye is on them (Psalms
34:15), and He is there to help. ‘I will not leave you without strength, I will come to
you’ (John 14:18). And in the end He will deliver them out of them all.
‘He keeps all his bones, not one of them is broken.’ Unbroken bones characterised
the offerings that were made to YHWH. They had to be perfect and complete. See
Exodus 12:46; umbers 9:12. So the point here is that spiritually the truly righteous
will come through unscathed, whatever life throws at them. A combination of these
verses is cited in John 19:36, stressing the perfection of our Lord, Jesus Christ.
16 but the face of the Lord is against those who do
evil,
to blot out their name from the earth.
BAR ES, "The face of the Lord - This phrase is synonymous with that in the
previous verse: “The eyes of the Lord.” The meaning is, that the righteous and the
wicked are alike under the eye of God; the one for protection, the other for punishment.
Neither of them can escape His notice; but at all times, and in all circumstances, they are

105. equally seen by Him.
Is against them that do evil - The wicked; all that do wrong. In the former verse
the statement is, that the eyes of the Lord are upon the righteous, that is, for their
protection; in this case, by a change of the preposition in the original, the statement is,
that His face is “against” them that do evil, that is, He observes them to bring judgment
upon them.
To cut off the remembrance of them from the earth - To cut off themselves, -
their families - and all memorials of them, so that they shall utterly be forgotten among
people. Compare Psa_109:13-15. So, in Pro_10:7, it is said, “The memory of the just is
blessed; but the name of the wicked shall rot.” Two things are implied here:
(1) That it is “desirable” to be remembered after we are dead. There is in us a deep-
rooted principle, of great value to the cause of virtue, which prompts us to “desire” that
we may be held in grateful recollection by mankind after we have passed away; that is,
which prompts us to do something in our lives, the remembrance of which the world will
not “willingly let die.” - Milton.
(2) The other idea is, that there is a state of things on earth which has a tendency to
cause the remembrance of the wicked to die out, or to make people forget them. There is
nothing to make men desire to retain their recollection, or to rear monuments to them.
People are indeed remembered who are of bad eminence in crime; but the world will
forget a wicked man just as soon as it can. This is stated here as a reason particularly
addressed to the young Psa_34:11 why they should seek God, and pursue the ways of
righteousness. The motive is, that men will “gladly” retain the remembrance of those
who are good; of those who have done anything worthy to be remembered, but that a life
of sin will make men desire to forget as soon as possible all those who practice it. This is
not a low and base motive to be addressed to the young. That is a high and honorable
principle which makes us wish that our names should be cherished by those who are to
live after us, and is one of the original principles by which God keeps up virtue in the
world - one of those arrangements, those safeguards of virtue, by which we are
prompted to do right, and to abstain from that which is wrong. It is greatly perverted,
indeed, to purposes of ambition, but, in itself, the desire not to be forgotten when we are
dead contributes much to the industry, the enterprise, and the benevolence of the world,
and is one of the most efficacious means for preserving us from sin.
GILL, "The face of the Lord is against them that do evil,.... Not against everyone
that sins; for the righteous are not without sin; they have sin in them, and they do no
good without it; but against them that live in sin, whose course of life is a series of
wickedness, and they are workers of iniquity; and have no sense of sin, nor sorrow for it,
go on in it without shame or fear; against these the face of the Lord is, he shows his
resentment, and stirs up his wrath. For the Lord to be against a man is dreadful; a
fearful thing it is to fill into his hands as a God of vengeance; there is no standing before
him when once he is angry: and to have the face of God against a man is intolerable,
when it is to destroy, and
to cut off the remembrance of them from the earth; so that they shall be no
more thought of, nor spoken of, but with contempt and reproach; an everlasting mark of
infamy being upon their names; see Pro_10:7.
HE RY, "III. He enforces these directions by setting before us the happiness of the
godly in the love and favour of God and the miserable state of the wicked under his

106. displeasure. Here are life and death, good and evil, the blessing and the curse, plainly
stated before us, that we may choose life and live. See Isa_3:10, Isa_3:11.
1. Woe to the wicked, it shall be ill with them, however they may bless themselves in
their own way. (1.) God is against them, and then they cannot but be miserable. Sad is
the case of that man who by his sin has made his Maker his enemy, his destroyer. The
face of the Lord is against those that do evil, Psa_34:16. Sometimes God is said to turn
his face from them (Jer_18:17), because they have forsaken him; here he is said to set his
face against them, because they have fought against him; and most certainly God is able
to out-face the most proud and daring sinners and can frown them into hell. (2.) Ruin is
before them; this will follow of course if God be against them, for he is able both to kill
and to cast into hell. [1.] The land of the living shall be no place for them nor theirs.
When God sets his face against them he will not only cut them off, but cut off the
remembrance of them; when they are alive he will bury them in obscurity, when they are
dead he will bury them in oblivion. He will root out their posterity, by whom they would
be remembered. He will pour disgrace upon their achievements, which they gloried in
and for which they thought they should be remembered. It is certain that there is no
lasting honour but that which comes from God. [2.] There shall be a sting in their death:
Evil shall slay the wicked, Psa_34:21. Their death shall be miserable; and so it will
certainly be, though they die on a bed of down or on the bed of honour. Death, to them,
has a curse in it, and is the king of terrors; to them it is evil, only evil. It is very well
observed by Dr. Hammond that the evil here, which slays the wicked, is the same word,
in the singular number, that is used (Psa_34:19) for the afflictions of the righteous, to
intimate that godly people have many troubles, and yet they do them no hurt, but are
made to work for good to them, for God will deliver them out of them all; whereas
wicked people have fewer troubles, fewer evils befal them, perhaps but one, and yet that
one may prove their utter ruin. One trouble with a curse in it kills and slays, and does
execution; but many, with a blessing in them, are harmless, nay, gainful. [3.] Desolation
will be their everlasting portion. Those that are wicked themselves often hate the
righteous, name and thing, have an implacable enmity to them and their righteousness;
but they shall be desolate, shall be condemned as guilty, and laid waste for ever, shall be
for ever forsaken and abandoned of God and all good angels and men; and those that are
so are desolate indeed.
JAMISO , "face ... against — opposed to them (Lev_17:10; Lev_20:3).
cut off the remembrance — utterly destroy (Psa_109:13).
K&D 16-21, "(Heb.: 34:17-22) The poet now recommends the fear of God, to which
he has given a brief direction, by setting forth its reward in contrast with the punishment
of the ungodly. The prepositions ‫ל‬ ֶ‫א‬ and ְ , in Psa_34:16 and Psa_34:17, are a well
considered interchange of expression: the former, of gracious inclination (Psa_33:18),
the latter, of hostile intention or determining, as in Job_7:8; Jer_21:10; Jer_44:11, after
the phrase in Lev_17:10. The evil doers are overwhelmed by the power of destruction
that proceeds from the countenance of Jahve, which is opposed to them, until there is
not the slightest trace of their earthly existence left. The subjects to Psa_34:18 are not,
according to Psa_107:17-19, the ‫ע‬ ָ‫ר‬ ‫י‬ ֵ‫ּשׁ‬‫ע‬ (evil doers), since the indispensable characteristic
of penitence is in this instance wanting, but the ‫צדיקים‬ (the righteous). Probably the ‫פ‬
strophe stood originally before the ‫ע‬ strophe, just as in Lam 2-4 the ‫פ‬ precedes the ‫ע‬
(Hitzig). In connection with the present sequence of the thoughts, the structure of Psa_

107. 34:18 is just like Psa_34:6 : Clamant et Dominus audit = si qui (quicunque) clamant.
What is meant is the cry out of the depth of a soul that despairs of itself. Such crying
meets with a hearing with God, and in its realisation, an answer that bears its own
credentials. “The broken in heart” are those in whom the egotistical, i.e., self-loving life,
which encircles its own personality, is broken at the very root; “the crushed or contrite
(‫י‬ ֵ‫א‬ ְⅴ ַ , from ‫א‬ ָⅴ ַ , with a changeable ā, after the form ‫ּות‬‫ל‬ְ‫י‬ፍ from ‫ל‬ָፍ) in spirit” are those
whom grievous experiences, leading to penitence, of the false eminence to which their
proud self-consciousness has raised them, have subdued and thoroughly humbled. To all
such Jahve is nigh, He preserves them from despair, He is ready to raise up in them a
new life upon the ruins of the old and to cover or conceal their infinitive deficiency; and,
they, on their part, being capable of receiving, and desirous of, salvation, He makes them
partakers of His salvation. It is true these afflictions come upon the righteous, but Jahve
rescues him out of them all, ‫ם‬ ָ ֻⅴ ִ‫מ‬ = ‫ן‬ ָ ֻⅴ ִ (the same enallage generis as in Rth_1:19; Rth_
4:11). He is under the most special providence, “He keepeth all his bones, not one of
them (ne unum quidem) is broken” - a pictorial exemplification of the thought that God
does not suffer the righteous to come to the extremity, that He does not suffer him to be
severed from His almighty protecting love, nor to become the sport of the oppressors.
Nevertheless we call to mind the literal fulfilment which these words of the psalmist
received in the Crucified One; for the Old Testament prophecy, which is quoted in Joh_
19:33-37, may be just as well referred to our Psalm as to Exo_12:46. Not only the
Paschal lamb, but in a comparative sense even every affliction of the righteous, is a type.
Not only is the essence of the symbolism of the worship of the sanctuary realised in
Jesus Christ, not only is the history of Israel and of David repeated in Him, not only does
human suffering attain in connection with Him its utmost intensity, but all the promises
given to the righteous are fulfilled in Him κατ ʆ ᅚξοχήν; because He is the righteous One
in the most absolute sense, the Holy One of God in a sense altogether unique (Isa_53:11;
Jer_23:5, Zec_9:9; Act_3:14; Act_22:14). - The righteous is always preserved from
extreme peril, whereas evil (‫ה‬ ָ‫ע‬ ָ‫)ר‬ slays (‫ת‬ ֵ‫ּות‬‫מ‬ stronger than ‫ית‬ ִ‫מ‬ ֵ‫)ה‬ the ungodly: evil, which
he loved and cherished, becomes the executioner's power, beneath which he falls. And
they that hate the righteous must pay the penalty. Of the meanings to incur guilt, to feel
one's self guilty, and to undergo punishment as being guilty, ‫ם‬ ֵ‫שׁ‬ፎ (vid., on 1Sa_14:13) has
the last in this instance.
SBC, "I. Consider the lofty and patient method of God in guiding and ruling mankind.
The face of the Lord is against them that do evil, not the weight of His hand as yet. His
hand is still open, still dropping, broadcast, blessings on our life. It is the face of God
which is against our evil. For a while He restrains the might of His terrible hand.
II. Notice the forms in which the face of God is against man’s evil, and how it bears upon
his life. (1) There is the face of God in the daylight of creation. There is a steady, calm,
but mighty set of things against the evildoer. Nature, the current of things, does not
help, but mightily hinders, him. (2) The face of the Lord is against them that do evil in
the moral instincts, the moral judgments, of their fellows, and in the whole order of the
human world. (3) The face of the Lord looks out on men through the various forms of
the discipline of life. (4) The face of the Lord looks out against them that do evil through
the gathering glooms of death.
J. Baldwin Brown, Christian World Pulpit, vol. ix., p. 200.

108. SPURGEO , "Ver. 16. The face of the Lord is against them that do evil. God is not
indifferent to the deeds of sinners, but he sets his face against them, as we say, being
determined that they shall have no countenance and support, but shall be thwarted
and defeated. He is determinately resolved that the ungodly shall not prosper; he
sets himself with all his might to overthrow them. To cut off the remembrance of
them from the earth. He will stamp out their fires, their honour shall be turned into
shame, their names forgotten or accursed. Utter destruction shall be the lot of all the
ungodly.
TRAPP, "Psalms 34:16 The face of the LORD [is] against them that do evil, to cut
off the remembrance of them from the earth.
Ver. 16. The face of the Lord is against them that do evil] Let not such dream of a
long and happy life, as Psalms 34:12. This they are apt to do; but shall be carried
from a fool’s paradise to a true prison. For that people may not imagine God to be
µονοφθαλµαν, and so made up of mercy as to forget his judgments, the wicked are
here assured, that the face of the Lord is against them, that he beholdeth them from
heaven with a terrible countenance, that he is grievously angry with them, and will
surely and severely punish them, and theirs after them.
To cut off the remembrance of them from the earth] And so to cross them in the
thing that they most coveted, viz. to renown themselves among men. God writeth
them in the earth in opposition to those whose names are written in heaven, Luke
10:20, because they forsook the Lord, the fountain of living waters, Jeremiah 17:13.
17 The righteous cry out, and the Lord hears
them;
he delivers them from all their troubles.

109. BAR ES, "The righteous cry, and the Lord heareth - That is, one of the
advantages or benefits of being righteous is the privilege of crying unto God, or of calling
on his name, with the assurance that he will hear and deliver us. No one has ever yet
fully appreciated the “privilege” of being permitted to call upon God; the privilege of
prayer. There is no blessing conferred upon man in his present state superior to this;
and no one can fully understand the force of the argument derived from this in favor of
the service of God. What a world would this be - how sad, how helpless, how wretched -
if there were no God to whom the guilty, the suffering, and the sorrowful might come; if
God were a Being who never heard prayer at all; if he were a capricious Being who might
or might not hear prayer; if He were a Being governed by fitful emotions, who would
now hear the righteous, and then the wicked, and then neither, and who dispensed His
favors in answer to prayer by no certain rule!
And delivereth them out of all their troubles -
(1) He often delivers them from trouble in this life in answer to prayer.
(2) he will deliver them literally from all trouble in the life to come.
The promise is not indeed, that they shall be delivered from all trouble on earth, but
the idea is that God is able to rescue them from trouble here; that He often does it in
answer to prayer; and that there will be, in the case of every righteous person, a sure and
complete deliverance from all trouble hereafter. Compare the notes at Psa_34:6 : see
Psa_34:19.
CLARKE, "The righteous cry - There is no word in the present Hebrew text for
righteous; but all the versions preserve it. I suppose it was lost through its similitude to
the word ‫צעקו‬ tsaaku, they cry ‫צדיקים‬ ‫צעקו‬ tsaaku tsaddikim, the righteous cry.
GILL, "The righteous cry,.... The word "righteous" is not in the original text, but is
rightly supplied in our version, as it is in the Targum, and by Jarchi; and so Kimchi and
Ben Melech observe, that these words are not to be connected with Psa_34:16, but with
Psa_34:15; and they are indeed an amplification of the last clause of it; and the cry of the
righteous is meant, to which the ears of the Lord are open; though Aben Ezra thinks that
these words are to be understood of them that do evil, and of their cry to the Lord, when
they turn from their evil ways; but the former sense is best;
and the Lord heareth, and delivereth them out of all their troubles; their
inward troubles, through the workings of corruption in their hearts; through the violent
assaults of Satan, the blasphemous thoughts he injects into them, and his solicitations of
them to sin; and through divine desertions, and their outward troubles; through
afflictions of body, losses of estate and friends, and the reproaches and persecutions of
men; out of all these the Lord sooner or later delivers his people who cry unto him.
HE RY, ". Yet say to the righteous, It shall be well with them. All good people are
under God's special favour and protection. We are here assured of this under a great
variety of instances and expressions.
(1.) God takes special notice of good people, and takes notice who have their eyes ever
to him and who make conscience of their duty to him: The eyes of the Lord are upon the
righteous (Psa_34:15), to direct and guide them, to protect and keep them. Parents that

110. are very fond of a child will not let it be out of their sight; none of God's children are ever
from under his eye, but on them he looks with a singular complacency, as well as with a
watchful and tender concern.
(2.) They are sure of an answer of peace to their prayers. All God's people are a praying
people, and they cry in prayer, which denotes great importunity; but is it to any
purpose? Yes, [1.] God takes notice of what we say (Psa_34:17): They cry, and the Lord
hears them, and hears them so as to make it appear he has a regard to them. His ears
are open to their prayers, to receive them all, and to receive them readily and with
delight. Though he has been a God hearing prayer ever since men began to call upon the
name of the Lord, yet his ear is not heavy. There is no rhetoric, nothing charming, in a
cry, yet God's ears are open to it, as the tender mother's to the cry of her sucking child,
which another would take no notice of: The righteous cry, and the Lord heareth, Psa_
34:17. This intimates that it is the constant practice of good people, when they are in
distress, to cry unto God, and it is their constant comfort that God hears them. [2.] He
not only takes notice of what we say, but is ready for us to our relief (Psa_34:18): He is
nigh to those that are of a broken heart, and saves them. Note, First, It is the character
of the righteous, whose prayers God will hear, that they are of a broken heart and a
contrite spirit (that is, humbled for sin and emptied of self); they are low in their own
eyes, and have no confidence in their own merit and sufficiency, but in God only.
Secondly, Those who are so have God nigh unto them, to comfort and support them,
that the spirit may not be broken more than is meet, lest it should fail before him. See
Isa_57:15. Though God is high, and dwells on high, yet he is near to those who, being of
a contrite spirit, know how to value his favour, and will save them from sinking under
their burdens; he is near them to good purpose.
JAMISO , "Humble penitents are objects of God’s special tender regard (Psa_51:19;
Isa_57:15).
CALVI , "17.They (700) cried, and Jehovah heard them. The Psalmist’s meaning
is, that they are heard as often as they cry. This is a doctrine applicable to all times;
and David does not merely relate what God has done once or twice, but what he is
accustomed to do. It is also a confirmation of the preceding sentence, where he had
said that the ears of the Lord are open to the cry of the righteous; for he now
demonstrates by the effect, that God is not deaf when we lay our complaints and
groanings before him. By the word cry we are taught, that although God defend the
righteous, they are not exempt from adversity. He regulates the protection which he
affords them in such a wonderful manner, as that he notwithstanding exercises them
by various trials. In like manner, when we here see that deliverance is promised only
to those who call upon God, this ought to prove no small encouragement to us to
pray to him; for it is not his will that the godly should so regard his providence as to
indulge in idleness, but rather that, being firmly persuaded that he is the guardian
of their safety, they should direct their prayers and supplications to him.
SPURGEO , "Ver. 17. The righteous cry. Like Israel in Egypt, they cry out under
the heavy yoke of oppression, both of sin, temptation, care, and grief. And the Lord
heareth; he is like the night watchman, who no sooner hears the alarm bell than he
flies to relieve those who need him. And delivereth them out of all their troubles. o

111. net of trouble can so hold us that the Lord cannot free us. Our afflictions may be
numerous and complicated, but prayer can set us free from them all, for the Lord
will show himself strong on our behalf.
18 The Lord is close to the brokenhearted
and saves those who are crushed in spirit.
BAR ES, "The Lord is nigh unto them that are of a broken heart - Margin,
as in Hebrew: “to the broken of heart.” The phrase, “the Lord is nigh,” means that he is
ready to hear and to help. The language is, of course, figurative. As an Omnipresent
Being, God is equally near to all persons at all times; but the language is adapted to our
conceptions, as we feel that one who is near us can help us, or that one who is distant
from us cannot give us aid. Compare the notes at Psa_22:11. The phrase, “them that are
of a broken heart,” occurs often in the Bible. It refers to a condition when a burden
“seems” to be on the heart, and when the heart “seems” to be crushed by sin or sorrow;
and it is designed to describe a consciousness of deep guilt, or the heaviest kind of
affliction and trouble. Compare Psa_51:17; Isa_57:15; Isa_61:1; Isa_66:2.
And sayeth such as be of a contrite spirit - Margin, as in Hebrew: “contrite of
spirit.” The phrase here means the spirit as “crushed” or “broken down;” that is, as in the
other phrase, a spirit that is oppressed by sin or trouble. The world abounds with
instances of those who can fully understand this language.
CLARKE, "A broken heart - ‫לב‬ ‫נשברי‬ nishberey Web, the heart broken to shivers.
A contrite spirit - ‫רוח‬ ‫דכאי‬ dakkeey ruach, “the beaten-out spirit.” In both words the
hammer is necessarily implied; in breaking to pieces the ore first, and then plating out
the metal when it has been separated from the ore. This will call to the reader’s
remembrance Jer_23:29 : “Is not my word like as a fire, saith the Lord? And like a
hammer that breaketh the rock in pieces?” The breaking to shivers, and beating out, are
metaphorical expressions: so are the hammer and the rock. What the large hammer
struck on a rock by a powerful hand would do, so does the word of the Lord when struck
on the sinner’s heart by the power of the Holy Spirit. The broken heart, and the contrite
spirit, are two essential characteristics of true repentance.

112. GILL, "The Lord is nigh unto them that are of a broken heart,.... Who are
pressed and bore down with afflictions, by the sorrow of heart under which their spirits
are broken, Pro_15:13; or with a sense of sin, and sorrow for it, for which their hearts
smite them, and they are wounded by it, and broken with it: to these the Lord is "nigh";
not in a general way only, as he is to all men, being God omnipresent, but in a special
manner; he comes and manifests himself to them in a gracious way, pours in the oil and
wine of his love, and binds up their broken hearts; yea, comes and dwells with them: he
does not pass by them and neglect them, much less make the breach worse; he does not
break the bruised reeds, but he heals their breaches;
and saveth such as be of a contrite spirit; not in a legal, but in an evangelical way;
who are humbled under a sense of sin, and melted down in true repentance, under a
view of the love and grace of God; and are poor and mean in their own eyes: to these the
Lord has respect; the sacrifices of a broken and contrite spirit are not despised by him,
but accepted through faith in Christ; and such he saves with an everlasting salvation in
him.
SBC, "One idea is embodied in these two sentences. According to a very common
construction in the book of Psalms and in the book of Proverbs, and in other books of
Holy Scripture, the latter sentence simply repeats the declaration of the former, in order
to increase the emphasis and the force, for the "broken heart" is the same as the
"contrite spirit," and the Lord being "nigh" is the same as the Lord "saveth."
I. Consider the broken heart and contrite spirit. The heart before us may be considered
to be like a piece of fine mechanism disordered or some work of art fractured, or like
flesh when worn and wasted and bruised and mangled. God is looking at the broken
heart and crushed spirit, and as He looks at it He sees all the natural susceptibilities of
sorrow awakened. The heart may be broken (1) by the consciousness and the
remembrance of sin; (2) by fears and perplexities which are not explained simply by sin,
and which are not explained by external circumstances; (3) by some tremendous
outward affliction, like that of the widow or the widower. To such a heart God is nigh,
and such a spirit God seeks to save.
II. Look at the position which God occupies in relation to the broken heart and crushed
spirit. (1) He is nigh in knowledge. He knows the broken heart better than it knows itself.
(2) He is nigh in ministration and salvation.
III. The doctrine of this passage instructs us (1) to check all morbid craving for creature
help and fellowship; (2) to avoid thinking, feeling, and acting as though God were a
distant help; (3) to remember that the resources of God are available in the hour of
greatest need. (4) Guided by this passage, do not let feelings of despondency and despair
creep into your spirit and take possession of it. (5) A broken heart and crushed spirit are
named as not uncommon things. (6) God’s being nigh is mentioned as something
ordinary also.
S. Martin, Sermons, p. 35.
CALVI , "18.Jehovah is nigh to those who are broken of heart. David here
exemplifies and extends still more the preceding doctrine, that God is the deliverer
of his people, even when they are brought very low, and when they are, as it were,
half-dead. It is a very severe trial, when the grace of God is delayed, and all
experience of it so far withdrawn, as that our spirits begin to fail; nay more, to say

113. that God is nigh to the faithful, even when their hearts faint and fall them, and they
are ready to die, is altogether incredible to human sense and reason. But by this
means his power shines forth more clearly, when he raises us up again from the
grave. Moreover, it is meet that the faithful should be thus utterly cast down and
afflicted, that they may breathe again in God alone. From this we also learn, that
nothing is more opposed to true patience than the loftiness of heart of which the
Stoics boast; for we are not accounted truly humbled until true affliction of heart
has abased us before God, so that, having prostrated ourselves in the dust before
him, he may raise us up. It is a doctrine full of the sweetest consolation, that God
departs not from us, even when we are overwhelmed by a succession of miseries,
and, as it were, almost deprived of life.
SPURGEO , "Ver. 18. The Lord is nigh unto them that are of a broken heart. ear
in friendship to accept and console. Broken hearts think God far away, when he is
really most near them; their eyes are holden so that they see not their best friend.
Indeed, he is with them, and in them, but they know it not. They run hither and
thither, seeking peace in their own works, or in experiences, or in proposals and
resolutions, whereas the Lord is nigh them, and the simple act of faith will reveal
him. And saveth such as be of a contrite spirit. What a blessed token for good is a
repentant, mourning heart! Just when the sinner condemns himself, the Lord
graciously absolves him. If we chasten our own spirits the Lord will spare us. He
never breaks with the rod of judgment those who are already sore with the rod of
conviction. Salvation is linked with contrition.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 18. The Lord is nigh unto them that are of a broken heart. God is nigh unto
them (with reverence be it spoken), God takes so much complacency in the company
of such, that he cannot endure to have them far from him; he must have them
always under his eyes; as for these broken ones, he will be sure not to leave them
long, nor go far from them, but will be ready at hand to set their bones, to bind up
their wounds to keep them from festering. It may be he may put them to much pain
before he brings the cure to perfection, but it is to prevent future aches. He is a
foolish cruel chirurgeon, who, for fear of putting his patient to some pain, never
searcheth the wound, but skins it over presently; and a wise man will not think him
unmerciful that puts him to exquisite pain, so he may make a thorough cure of it.
Thus God doth by his patients sometimes, when the nature of their distemper calls
for it. But, however, he will be sure not to be out of the way when they want him
most. It is possible that they may look upon themselves as forgotten by God, they
may not know their Physician when he is by them, and they may take their Friend
for an enemy; they may think God far off when he is near; but when their eyes are
opened and their distemper is pretty well worn off, they will, with shame and
thankfulness, acknowledge their error; nay, they do from their souls confess, that
they do not deserve the least look of kindness from God, but to be counted strangers
and enemies; but God will let them know that he loves to act like himself, that is,
like a God of love, mercy, and goodness; and that they are the persons that he hath
set his heart upon; he will have them in his bosom, never leave them nor forsake
them; and though these contrite ones many times look upon themselves as lost, yet
God will save them, and they shall sing a song of thankfulness amongst his delivered

114. ones. James Janeway.
Ver. 18. The Lord is nigh unto them, etc. Consider the ADVA TAGES of this
broken heart; as I. A broken heart is acceptable and wellpleasing to God, "A
broken and a contrite heart, O God thou wilt not despise." Psalms 51:17. II. It
makes up many defects in your service and duties, "The sacrifices of God are a
broken spirit." Psalms 51:17. III. It makes the soul a fit receptacle for God to dwell
in, "For thus saith the high and lofty One that inhabiteth eternity, whose name is
holy; I dwell in the high and holy place, with him also that is of a contrite and
humble spirit, to revive the spirit of the humble, and to revive the heart of the
contrite ones." Isaiah 57:15. IV. It brings God near to men, "The Lord is nigh unto
them that are of a broken heart, and saveth such as be of a contrite spirit." Psalms
34:18. And V. It lays you open to Christ's sweet healing, "I will bind up that which
was broken, and will strengthen that which was sick." Ezekiel 34:16. And, oh, who
would not be broken that they might find Christ's soft hand healing them, and find
the proof of that sweet word, "For I will restore health unto thee, and I will heal
thee of thy wounds, saith the Lord." Jeremiah 30:17. Yea, VI. It puts you in the
right road to heaven, where all your wounds and bruises will be cured; for there is a
tree Revelation 22:2 the leaves whereof are for the healing of the nations; there is no
complaining there of wounds or bruises, but all are perfectly healed. John Spalding,
in "Synaxis Sacra, or a Collection of Sermons, " etc., 1703.
Ver. 18. "The Lord is nigh unto them, "etc. We are apt to overlook men, in
proportion as they are humbled beneath us; God regards them in that proportion.
Vessels of honour are made of that clay which is "broken" into the smallest parts.
George Horne.
Ver. 18. Broken heart...contrite spirit. Oh, this is the misery of all miseries which
ministers have most cause to complain of, that men are not fitted enough for Jesus
Christ, they are not lost enough in themselves for a Saviour. "In thee the fatherless
findeth mercy." Hosea 14:3. Were we more hopeless, helpless, and fatherless, we
should find more mercy from the hand of Jesus Christ. O that God would awaken
and shake some sin sleeping soul this day! O that this doctrine thus opened might be
as a thunderbolt to let some of you see the inside of yourselves! O poor sinner, thou
hast an unsupportable burden of sin and guilt lying on thy soul, ready to press thee
down to hell, and yet you feel it not; thou hast the wrath of God hanging over thy
head by the twined thread of a short life, which it may be thou mayest not be free
from one year, nay, perhaps not one month, but thou seest it not; if thou didst but
see it, then thou wouldest cry out as he did in Bosworth field, "A horse! a horse! a
kingdom for a horse!" So thou wouldest cry out, one but Christ! nothing but
Christ! ten thousand worlds for Christ! James alton, 1664.
COKE, "Psalms 34:18. The Lord is nigh unto them that are of a broken heart—
God is near to all men: for in him they all live: but he is near to the broken in heart
in a peculiar sense, as he is ever ready and always able to help them; as men are
much more capable of assisting those whom they value when present with, than
when absent from them; from which the form of speech, as applied to God, is taken.
Chandler.

115. TRAPP, "Psalms 34:18 The LORD [is] nigh unto them that are of a broken heart;
and saveth such as be of a contrite spirit.
Ver. 18. The Lord is nigh unto them, &c.] More nigh than the bark is to the tree, for
he is with them and in them continually; pouring the oil of his grace into these
broken vessels, quorum corda peccata eorum non amplius retinent, sed, ut vas
fracture, effundunt, saith Aben Ezra here, whose hearts retain not their sins any
longer, but pour them out as water before the Lord.
And saveth such as be of a contrite spirit] Such as are ground to powder, as it were,
with sense of sin and fear of wrath; yet not without good hope of mercy. These God
delivereth out of their dangers; and in fine bringeth them to eternal blessedness.
SIMEO , "THE BROKE A D CO TRITE I HEART E COURAGED
Psalms 34:18. The Lord is nigh unto them that are of a broken heart; and saveth
such as be of a contrite spirit.
THE objects of God’s favour are very frequently designated by the exalted title of
“The righteous:” “The eyes of the Lord are upon the righteous:” “Many are the
afflictions of the righteous:” “They that hate the righteous shall be desolate [ ote:
ver. 34:19, 21.].” But, a person of an humble spirit finds it difficult to assume to
himself this character, because of the innumerable imperfections of which he is
conscious; and, consequently, he is backward to claim the promises assigned to it.
But the terms whereby the Lord’s people are characterized in our text are such as
the most humble may appropriate to themselves without vanity: and whatever is
promised to them under that character, they may regard as their legitimate and
assured portion.
The words before us will naturally lead me to shew,
I. What is that spirit which the Lord approves—
There is a brokenness of heart which God does not approve, because it proceeds
altogether from worldly sorrow [ ote: Proverbs 15:13.]: but that which is associated
with contrition is truly pleasing in his sight.
Let us more distinctly see what the spirit here designated is—
[It is called “a broken heart, and a contrite spirit.” It is founded altogether in a
sense of sin, and in a consciousness of deserving God’s wrath on account of sin. It is,
however, no light sense of sin, but such an one as David had, when he said, “Mine
iniquities are gone over my head: as a heavy burthen, they are too heavy for me
[ ote: Psalms 38:4.]:” “Mine iniquities have taken such hold upon me, that I am not
able to look up: they are more than the hairs of my head; therefore my heart faileth

116. me [ ote: Psalms 40:12.].” or is it merely on account of the penalty annexed to
transgression that they are so oppressed, but on account of its hateful nature, as
defiling and debasing their souls. Hence they “lothe themselves,” as vile, and base,
and filthy, and abominable [ ote: Ezekiel 36:31.]: yea, to their dying hour do they
retain this humiliating sense of their own corruptions, notwithstanding they have a
hope that God is pacified towards them; and even the more on account of that very
mercy which they have experienced at his hands [ ote: Ezekiel 16:63.].
Shall it be thought that such a sense of sin can become those only who have been
guilty of some flagrant enormities? I answer, It befits the most moral person upon
earth, no less than the most abandoned sinner. I say not that the moral and the
immoral are upon a perfect level, either in the sight of God or man; for, beyond all
doubt, all are hateful in proportion to the greatness and multitude of their
iniquities: but there is no person so virtuous, but that he needs to be humbled before
God in dust and ashes. Let any man, however virtuous, look back upon his past life,
and see how far he has been from God, and how entirely he has lived to himself. Let
him consider how little sense he has had of his obligations to God, especially for all
the wonders of redeeming love — — — and how often he has “done despite to the
Holy Spirit,” in resisting his sacred motions, and in deferring that great work which
he knew to be necessary for the salvation of his soul. We quite mistake, if we think
that guilt attaches only to flagrant immoralities: the living without God in the world
is the summit and consummation of all guilt: and where is the man who must not
plead guilty to that charge? I suppose that no one will be found to arrogate to
himself a higher character than that of Job, who, according to the testimony of God
himself, was “a perfect and upright man:” yet did even Job, when led into just views
of himself, exclaim, “Behold, I am vile!” “I repent therefore, and abhor myself in
dust and ashes [ ote: Job 40:4; Job 42:6.].”]
This is the spirit which God approves—
[This, how unamiable soever it may appear in the eyes of men, is most pleasing in
the sight of God. And well it may be so: for it honours God’s Law. The man who is
not thus abased before God, declares, in effect, that there is no great evil in
disregarding God’s Law, and that there is no occasion for those who have
transgressed it to be ashamed. But the truly contrite person who lothes himself for
his iniquities, acknowledges that “the Law is holy, and just, and good,” and that
every transgression of it is a just ground for the deepest humiliation.
Moreover, the contrition here spoken of justifies God’s denunciations against sin.
The unhumbled sinner says, in effect, God will not execute judgment: nor have I
any cause to tremble for his displeasure: and if he were to consign me over to
perdition on account of my sins, he would be unmerciful and unjust. On the
contrary, the man whose heart is broken bears a very different testimony. He
acknowledges that he deserves God’s wrath and indignation; and that, whatever
sentence the Judge shall pass upon him, he will be fully justified as not inflicting
more than his iniquities have deserved [ ote: Psalms 51:4.].

117. Above all, the contrite person manifests a state of mind duly prepared for the
reception of the Gospel. “What shall I do to be saved [ ote: Acts 16:30.]?” is his cry
from day to day: and, when he finds that the Gospel makes known to him a Saviour,
O! how gladly does he embrace the proffered mercy! how thankfully does he
renounce all hope in himself, and put on him the unspotted robe of Christ’s
righteousness! The unhumbled sinner can hear the glad tidings of salvation without
feeling any deep interest in them: but the truly contrite person regards the Saviour,
as the man who had accidentally slain a neighbour regarded the city of refuge: he
knows that in Christ alone he can find safety; and he has no rest in his soul till he
has fled for refuge to the hope set before him.
Thus, whilst the person that is “whole feels no need of the physician, the sick” and
dying patient commits himself entirely to his care, and thankfully follows the
regimen he prescribes. Well, therefore, may God approve of him, since he, and he
alone, appreciates aright the gift of God’s only dear Son to be the Saviour of the
world.]
But it will be proper to inquire,
II. In what way he will testify his approbation of it—
A person bowed down with a sense of sin is ready to fear that God will never shew
mercy to one so undeserving of it. But God promises, in our text, that,
1. “He will be nigh unto them that are of a broken heart”—
[God, being everywhere present, may be supposed to be as near to one person as
another. And so he is, if we regard his essence. But there are manifestations of the
Divine presence, which the world at large have no conception of, but which are
experienced by all who follow after God in the exercise of prayer and faith. The
Apostle spoke not in his own person only, but in the person of believers generally,
when he said, “Truly our fellowship is with the Father, and with his Son Jesus
Christ.” We are taught to expect, that if we “draw nigh to God, he will draw nigh to
us:” he will “lift up the light of his countenance upon us:” he will “shed abroad his
love in our hearts:” he will enable us to cry with holy confidence, “Abba, Father;”
and will “witness with our spirits that we are his.”
Is any one disposed to ask, “How can these things be?” “How u it that God will
manifest himself to his people, and not unto the world?” This is the very question
which one of the Apostles put to our Lord; who, in reply, confirmed the truth he
had asserted; saying, “If any man love me, ho will keep my words: and my Father
will love him; and we will come unto him, and make our abode with him [ ote:
John 14:21-23.].”]
2. “He will save those that be of a contrite spirit”—
[Many are their fears in relation to their final happiness: but “God will never suffer

118. so much as one of his little ones to perish.” The contrite in particular he will save:
for “he looketh upon men; and if any say, I have sinned, and perverted that which
was right, and it profited me not; he will deliver his soul from going into the pit, and
his life shall see the light [ ote: Job 33:24; Job 33:27-28.].” Their temptations
maybe many; but “He will not suffer them to be tempted above that they are able;
but will with the temptation make also for them a way to escape, that they may be
able to bear it [ ote: 1 Corinthians 10:13.].” However numerous or potent their
enemies may be, “he will deliver them out of the hands of all [ ote: Luke 1:74.],”
and “make them more than conquerors over all [ ote: Romans 8:37.].” In a word,
“He will save them with an everlasting salvation; nor shall they be ashamed or
confounded world without end [ ote: Isaiah 45:17.].”]
But the text leads me rather to shew you,
III. What present encouragement the very existence of it affords to those in
whom it is found—
The contrition which has been before described is the fruit and effect of God’s love
to the soul—
[“The Lord is nigh unto them that are of a broken heart, and saveth such as be of a
contrite spirit.” There is no work of divine grace more difficult than this. The taking
away of the stony heart, and the giving a heart of flesh, is a new creation; and
discovers as clearly the operation of Omnipotence as the universe itself. It is the very
beginning of salvation in the soul. A person under a deep sense of sin is apt to
imagine that God will not have mercy upon him: but his very contrition is a proof
and evidence that God has already imparted to him his grace. What a reviving
consideration is this to the humble penitent! God is nigh thee: he is in the very act of
saving thee. Why, then, art thou cast down? Why art thou “saying, The Lord hath
forsaken and forgotten me?” Does the greatness of thy guilt appal thee? Who
shewed to thee thy sins? Who opened thine eyes? Who softened thy heart? Who
disposed thee to condemn thyself, and to justify thy God? Is this thine own work, or
the work of any enemy? Does not the very nature of the work itself constrain thee to
say, “He that hath wrought me to this self-same thing, is God?”]
It is also the earnest and foretaste of your eternal inheritance—
[Would God have done such things for thee, if he had designed ultimately to destroy
thee [ ote: Judges 13:23.]? These are only as the first-fruits, which sanctified and
assured the whole harvest. He has expressly told us, that the gift of his “Spirit is an
earnest of our inheritance, until the redemption of the purchased possession [ ote:
Ephesians 1:13-14. See the whole of these assertions confirmed, Psalms 91:14-16;
Psalms 145:18-19.].” You are aware what an earnest is: it is not only a pledge of
future blessings, but the actual commencement of them in the soul. And, if you will
survey the heavenly hosts, you will find that this very abasement of their souls
before God is a striking feature in their character, and a grand constituent of their
bliss. They all, with lowliest self-abasement, fall on their faces before the throne of

119. God, whilst, with devoutest acclamations, they ascribe salvation to God and to the
Lamb [ ote: Revelation 5:8-10.]. Learn, then, to view all your feelings in their
proper light; so shall you “from the eater bring forth meat, and from the strong
shall bring forth sweet.”]
Let me not, however, conclude without addressing a few words,
1. To those in whom this spirit is not found—
[You, alas! have no part or lot in the blessedness which is prepared for the broken in
heart. Look at the Pharisee and the Publican: the one was filled with self-
complacency, on account of his own fancied goodness; whilst the other dared not
even to lift up his eyes to heaven, on account of his own conscious unworthiness. But
it was the latter, and not the former, who found acceptance with God: and in all
similar characters shall the same event be realized, as long as the world shall stand.
Humble yourselves, therefore, whoever ye be; for in that way only have ye any hope
that God shall lift you up [ ote: James 4:7-8.].]
2. To those who are dejected by reason of it—
[Forget not, I beseech you, for what end the Lord Jesus Christ came into the world:
Was it not to bind up the broken heart; and to give to those who “mourn in Zion, to
give,” I say, “beauty for ashes, the oil of joy for mourning, and the garment of praise
for the spirit of heaviness [ ote: Isaiah 61:1-3 and Luke 4:18.]?” And, if the
greatness of your past sins appear an obstacle in your way, has he not told you, that
“where sin has abounded, his grace shall much more abound [ ote: Romans 5:20-
21.]?” Yield not, then, to desponding thoughts, nor limit the mercy of your God: but
know assuredly, that he will “heal the broken in heart [ ote: Psalms 147:3.],” and
that all who come unto the Saviour heavy-laden with their sins shall be partakers of
his promised rest [ ote: Matthew 11:28.].]
19 The righteous person may have many troubles,
but the Lord delivers him from them all;

120. BAR ES, "Many are the afflictions of the righteous - This is not intended to
affirm that the afflictions of the righteous are more numerous or more severe than the
afflictions of other men, but that they are subjected to much suffering, and to many
trials. Religion does not exempt them from suffering, but it sustains them in it; it does
not deliver them from all trials in this life, but it supports them in their trials, which it
teaches them to consider as a preparation for the life to come. There are, indeed, sorrows
which are special to the righteous, or which come upon them in virtue of their religion,
as the trials of persecution; but there are sorrows, also, that are special to the wicked -
such as are the effects of intemperance, dishonesty, crime. The latter are more numerous
by far than the former; so that it is still true that the wicked suffer more than the
righteous in this life.
But the Lord delivereth him out of them all - See the notes at Psa_34:17.
CLARKE, "Many are the afflictions of the righteous - No commander would
do justice to a brave and skillful soldier, by refusing him opporbunities to put his skill
and bravery to proof by combating with the adversary; or by preventing him from taking
the post of danger when necessity required it. The righteous are God’s soldiers. He
suffers them to be tried, and sometimes to enter into the hottest of the battle and in their
victory the power and influence of the grace of God is shown, as well as their
faithfulness.
Delivereth him out of them all - He may well combat heartily, who knows that if
he fight in the Lord, he shall necessarily be the conqueror.
GILL, "Many are the afflictions of the righteous,.... This may be understood of
some one particular righteous person, since the singular number is here made use of;
whereas the plural is always used before, when the righteous are made mention of; and
the Lord Jesus Christ may be designed, who is eminently and emphatically "the
righteous"; he is righteous both as God and man, and as Mediator, in the discharge of
every branch of his office; and his afflictions were many, which he endured from men,
from devils, and from God himself: many were the afflictions of his body, which he bore
when buffeted, scourged, and crucified; and many were the afflictions of his soul, when
he bore the sins of his people, endured the wrath of God for them, and was forsaken by
him; though none of these were for any sins of his own, but for the sins of others; and
out of them all the Lord delivered him at last, and set him at his own right hand; or this
may be understood of everyone of the righteous; who, though they are justified from sin,
and are saved from wrath, yet have many afflictions; which are "evils" in themselves, as
the word (m) may be rendered, and are very troublesome and distressing; and these are
great and grievous for quality, and many and abundant for quantity; though no more
than it is the will of God should be, and not one too many;
but the Lord delivereth him out of them all; as Christ was, and all his people will
be; if not in this life, by giving respites and intervals, as he sometimes does; yet
hereafter, when the righteous are completely delivered out of all their trials and
exercises, so as that they shall never return more upon them. The word translated
"afflictions", as it signifies "evils", may be safely interpreted of moral evils, as well as of
evils of afflictions: it is the same word that is used for moral evil in Psa_34:21; and then
the sense is, that many are the sins committed by righteous persons; for there are none

121. without sin, in many things they all offend; yet they shall not perish by them, but they
shall be delivered from them; as, from the dominion of them by the power of grace, and
from the guilt of them by the blood of Christ, and from condemnation for them through
his righteousness; so hereafter from the very being of them, and all molestation and
disturbance by them.
SBC, "I. "Great are the troubles of the righteous," and who was ever so righteous as
Jesus Christ? No wonder His troubles were so great, for we have all contributed
something to them! The Lord hath afflicted Him therewith in the day of His fierce anger
against our sins. If those troubles were nothing to us, we might well feel compassion for
them; as it is, we may well feel compunction for them too.
II. "The Lord delivereth Him out of all." The Pharisees and rulers did not think so; in
their great confidence they challenged Him to the fulfilment of this saying, as a crucial
test of His pretensions. And as far as this world of common experience is concerned, He
was not delivered out of His troubles. How then was He delivered? By death, which hath
eternal life for the righteous, was He delivered from all His troubles. The last enemy
rescued Him out of the hands of all His other enemies, but the last enemy only received
his royal Prisoner in order to become at once His captive and to swell His triumph.
III. Lest we should still feel any doubt as to Jesus Christ being the Righteous spoken of
by the Psalmist, he adds, "He keepeth all His bones," etc. St. John notes of Him that the
soldiers broke the legs of the others, but not His, and he testified that this happened that
the Scripture should be fulfilled. This incident marked the providential character of all
that befell our Lord. Even in His death it showed that all the malice of man was being
overruled unto Divine ends.
R. Winterbotham, Sermons and Expositions, p. 81.
CALVI , "19.Many are the afflictions of the righteous. The Psalmist here
anticipates the thought which often arises in the mind, “How can it be that God has
a care about the righteous, who are continually harassed with so many calamities
and trials? for what purpose does the protection of God serve, unless those who are
peaceably inclined enjoy peace and repose? and what is more unreasonable, than
that those who cause trouble to no one should themselves be tormented and afflicted
in all variety of ways?” That, therefore, the temptations by which we are continually
assailed may not shake our belief in the providence of God, we ought to remember
this lesson of instruction, that although God governs the righteous, and provides for
their safety, they are yet subject and exposed to many miseries, that, being tested by
such trials, they may give evidence of their invincible constancy, and experience so
much the more that God is their deliverer. If they were exempted from every kind of
trial, their faith would languish, they would cease to call upon God, and their piety
would remain hidden and unknown. It is, therefore, necessary that they should be
exercised with various trials, and especially for this end, that they may acknowledge
that they have been wonderfully preserved by God amidst numberless deaths. If this
should seldom happen, it might appear to be fortuitous, or the result of chance; but
when innumerable and interminable evils come upon them in succession, the grace
of God cannot be unknown, when he always stretches forth his hand to them. David,
therefore, admonishes the faithful never to lose their courage, whatever evils may
threaten them; since God, who can as easily deliver them a thousand times as once

122. from death, will never disappoint their expectation. What he adds concerning their
bones, seems not a little to illustrate the truth of this doctrine, and to teach us that
those who are protected by God shall be free from all danger. He therefore declares,
that God will take care that not one of their bones shall be broken; in which sense
Christ also says, that
“the very hairs of our head are all numbered,” (Luke 12:7.)
SPURGEO , "Ver. 19. Many are the afflictions of the righteous. Thus are they
made like Jesus their covenant Head. Scripture does not flatter us like the story
books with the idea that goodness will secure us from trouble; on the contrary, we
are again and again warned to expect tribulation while we are in this body. Our
afflictions come from all points of the compass, and are as many and as tormenting
as the mosquitoes of the tropics. It is the earthly portion of the elect to find thorns
and briars growing in their pathway, yea, to lie down among them, finding their rest
broken and disturbed by sorrow. BUT, blessed but, how it takes the sting out of the
previous sentence! But the Lord delivereth him out of them all. Through troops of
ills Jehovah shall lead his redeemed scatheless and triumphant. There is an end to
the believer's affliction, and a joyful end too. one of his trials can hurt so much as
a hair of his head, neither can the furnace hold him for a moment after the Lord
bids him come forth of it. Hard would be the lot of the righteous if this promise, like
a bundle of camphire, were not bound up in it, but this sweetens all. The same Lord
who sends the afflictions will also recall them when his design is accomplished, but
he will never allow the fiercest of them to rend and devour his beloved.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 19. Many are the afflictions of the righteous, etc. Be our troubles many in
number, strange in nature, heavy in measure; yet God's mercies are more
numerous, his wisdom more wondrous, his power more miraculous; he will deliver
us out of all. Thomas Adams.
Ver. 19. Many are the afflictions of the righteous, etc. When David did behold his
trouble, like the host of the Aramites 2 Kings 6:16, he looked back unto God like
Elisha, and spied one with him stronger than all against him. Therefore, respecting
his afflictions he crieth, Many are the troubles of the righteous; respecting the
promise he says, The Lord delivereth him out of all. Thus, by his own foot, David
measures the condition of the righteous, and saith, Many are the troubles of the
righteous; and then, by his own cure, he showeth how they should be healed, saying,
The Lord will deliver him out of them all. ...The lawyer can deliver his client but
from strife, the physician can deliver his patient but from sickness, the master can
deliver his servant but from bondage, but the Lord delivereth us from all. As when
Moses came to deliver the Israelites, he would not leave a hoof behind him, so when
the Lord cometh to deliver the righteous he will not leave a trouble behind him. He
who saith, "I put away all thine iniquities, " will also say, "I put away all thine
infirmities." Henry Smith.
TRAPP, "Psalms 34:19 Many [are] the afflictions of the righteous: but the LORD
delivereth him out of them all.

123. Ver. 19. Many are the troubles, &c.] Dei sunt nuntii, these are God’s messengers,
saith Kimchi, and they seldom come single. See James 1:2. {See Trapp on "James
1:2"} Sent they are also to the wicked, Psalms 32:10, but on another errand, and for
another end. The righteous, per augusta ad augustum, per spinas ad rosas, per
motum ad quietem, per procellas ad portum, per crucem ad caelum contendunt,
through many tribulations they enter into God’s kingdom. ot so the wicked; their
crosses are but a typical hell.
But the Lord delivereth him out of them all] o country hath more venomous
creatures, none more antidotes, than Egypt; so godliness hath many troubles, and as
many helps against trouble.
20 he protects all his bones,
not one of them will be broken.
BAR ES, "He keepeth all his bones - That is, he preserves or guards the
righteous.
Not one of them is broken - Perhaps there is a direct and immediate allusion here
to what the psalmist had himself experienced. In His dangers God had preserved him, so
that he had escaped without a broken bone. But the statement is more general, and is
designed to convey a truth in respect to the usual and proper effect of religion, or to
denote the advantage, in reference to personal safety in the dangers of this life, derived
from religion. The language is of a general character, such as often occurs in the
Scriptures, and it should, in all fairness, be so construed. It cannot mean that the bones
of a righteous man are never broken, or that the fact that a man has a broken bone
proves that he is not righteous; but it means that, as a general principle, religion
conduces to safety, or that the righteous are under the protection of God. Compare Mat_
10:30-31. Nothing more can be demanded in the fair interpretation of the language than
this.
CLARKE, "He keepeth all his bones - He takes care of his life; and if he have
scars, they are honorable ones.

124. GILL, "He keepeth all his bones; not one of them is broken. This is literally
true of Christ, in whom the type of the passover lamb had its accomplishment, and this
passage also; see Exo_12:46; and seems better to agree with him than with any of his
members, since the bones of many of them have been broken by one accident or another;
and especially many of the martyrs of Jesus have had all their bones broken upon the
rack or wheel; wherefore, to understand these words of them might tend to create
uneasiness and despondency in the minds of such who by any means have their bones
broken; as if they were not righteous persons, this promise not being fulfilled in them:
and to interpret this of the Lord's keeping the bones of his people in the grave, and in the
resurrection putting them together again; this is no other than what will be done to the
wicked; it seems therefore best to understand the whole of Christ; and it looks as if this
passage was had in view as fulfilled in Joh_19:36; since a Scripture is referred to; but if
it is interpreted of the righteous in general, it must be with a limitation; as that their
bones are all kept by the Lord, and not one is broken without his knowledge and will;
and that they are not broken finally, but restored again perfect and whole in the
resurrection, and so will continue to all eternity: the phrase, without entering into
particulars, may in general design the care of Providence over the righteous; with this
compare Mat_10:29.
HE RY, " They are taken under the special protection of the divine government
(Psa_34:20): He keepeth all his bones; not only his soul, but his body; not only his body
in general, but every bone in it: Not one of them is broken. He that has a broken heart
shall not have a broken bone; for David himself had found that, when he had a contrite
heart, the broken bones were made to rejoice, Psa_51:8, Psa_51:17. One would not
expect to meet with any thing of Christ here, and yet this scripture is said to be fulfilled
in him (Joh_19:36) when the soldiers broke the legs of the two thieves that were
crucified with him, but did not break his, they being under the protection of this promise
as well as of the type, even the paschal-lamb (a bone of him shall not be broken); the
promises, being made good to Christ, through him are sure to all the seed. It does not
follow but that a good man may have a broken bone; but, by the watchful providence of
God concerning him, such a calamity is often wonderfully prevented, and the
preservation of his bones is the effect of this promise; and, if he have a broken bone,
sooner or later it shall be made whole, at furthest at the resurrection, when that which is
sown in weakness shall be raised in power.
CALVI , "
SPURGEO , "Ver. 20. He keepeth all his bones: not one of them is broken. David
had come off with kicks and cuffs, but no broken bones. o substantial injury
occurs to the saints. Eternity will heal all their wounds. Their real self is safe; they
may have flesh wounds, but no part of the essential fabric of their being shall be
broken. This verse may refer to frequent providential protections vouchsafed to the
saints; but as good men have had broken limbs as well as others, it cannot
absolutely be applied to bodily preservations; but must, it seems to me, be
spiritually applied to great injuries of soul, which are for ever prevented by divine
love. ot a bone of the mystical body of Christ shall be broken, even as his corporeal
frame was preserved intact. Divine love watches over every believer as it did over

125. Jesus; no fatal injury shall happen to us, we shall neither be halt or maimed in the
kingdom, but shall be presented after life's trials are over without spot or wrinkle or
any such thing, being preserved in Christ Jesus, and kept by the power of God
through faith unto salvation.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 20. He keepeth all his bones, which were very many. Perhaps (saith Abenezra
here), David had been scourged by the Philistines, but his bones were not broken,
nor were our Saviour's. John 19:36. John Trapp.
Ver. 20. All his bones. Muis observes, "It says not his body, for this he permits to be
afflicted; but it signifies that the evils of the godly are light, and scarcely penetrate
to the bone; "but Geier observes, "This is too subtle, rather the bone reminds us of
the essential parts of the body, by whose injury the whole frame is endangered. It is
a proverbial form of speech like that in Matthew 10:30, `The very hairs of your head
are all numbered, ' expressing the remarkable defence afforded to the righteous."
Genebrard says, "The bones are put by synecdoche for all the members." From Poli
Synopsis.
Ver. 20. The passover lamb, of which not a bone was broken, prefigured Jesus as
one, "not a bone of whose body should be broken; " and yet, at the same time, it
prefigured the complete keeping and safety of Christ's body, the church; as it is
written, He keepeth all his bones; not one of them is broken. Andrew A. Bonar's
Commentary on Leviticus.
Ver. 20. Christ's bones were in themselves breakable, but could not actually be
broken by all the violence in the world, because God had fore decreed, a bone of
him shall not be broken. So we confess God's children mortal; but all the power of
devil or man may not, must not, cannot, kill them before their conversion, according
to God's election of them to life, which must be fully accomplished. Thomas Fuller.
Ver. 20. Observe as a point of resemblance between this and the following Psalm,
the mention of the bones here and in Psalms 35:10. C. Wordsworth.
COKE, "Psalms 34:20. He keepeth all his bones, &c.— These words were peculiarly
accomplished in Christ, whose bones were not broken on the cross, according to the
usual custom of treating those who were crucified, to put them the sooner out of
their pain. But the expression here may be figurative, and mean deliverance from all
grievous, distressing, and deadly affliction. This is what good men may generally
expect from God. The 21st verse seems fully to explain this.
COFFMA , ""He keepeth all his bones:
ot one of them is broken.
Evil shall slay the wicked;
And they that hate the righteous shall be condemned.
Jehovah redeemeth the soul of his servants;

126. And none of them that take refuge in him shall be condemned."
"All his bones ... not one ... is broken" (Psalms 34:20). In this verse, David doubtless
had in mind the passage in Exodus 12:46, in which Moses' instructions for the
eating of the Passover carried the injunction, " either shall ye break a bone
thereof." Evidently, David's knowledge of the typical nature of the Passover led him
to the inspired statement here that for the truly righteous, it would also be true that
"not a bone should be broken." At any rate, the deduction was true enough; and
Christ, the only truly righteous One, saw the complete fulfilment of this in his own
person on the Cross.
The apostle John's Gospel relates how Pilate's order to break the legs of Jesus was
frustrated, "That the Scriptures might be fulfilled" (John 19:36), "A bone of him
shall not be broken" (Exodus 12:46; Psalms 34:20). In all probability, John had
both these Scriptures in mind.
These last two verses were accurately summarized by Leupold, as follows:
"The outcome for the ungodly will always be this, `Evil shall slay the wicked, and
they that hate the righteous shall pay the penalty.' On the other hand, those that
seek to live in the fear of the Lord, are here designated as `His servants.' They have
this assurance, that, `The Lord redeems the life of his servants, and that all who
take refuge in him shall not pay the penalty.'"[18]
"Jehovah redeemeth" (Psalms 34:22). This word `redeem,' according to Dahood, "Is
a metaphor depicting Jehovah as paying ransom money (to Death) to assure his
saints of life."[19]; Job 5:20 also has a statement that seems to say the same thing.
"In famine, he will redeem thee from death."
There are many things, perhaps, which our finite minds shall never comprehend
about how Jesus ransoms us from death; but it is a fact, gloriously stated by our
Lord himself:
"For the Son of Man also came not to be ministered unto, but to minister, and to
give his life a ransom for many" (Mark 10:45).
21 Evil will slay the wicked;
the foes of the righteous will be condemned.

127. BAR ES, "Evil shall slay the wicked - That is, his own wicked conduct will be the
cause of his destruction. His ruin is not arbitrary, or the mere result of a divine
appointment; it is caused by sin, and is the regular and natural consequence of guilt. In
the destruction of the sinner, there will not be any one thing which cannot be explained
by the supposition that it is the regular effect of sin, or what sin is, in its own nature,
suited to produce. The one will measure the other; guilt will be the measure of all that
there is in the punishment.
And they that hate the righteous - Another term for the wicked, or a term
designating the character of the wicked in one aspect or view. It is true of all the wicked
that they must hate the righteous in their hearts, or that they are so opposed to the
character of the righteous that it is proper to designate this feeling as “hatred.”
Shall be desolate - Margin, “shall be guilty.” Prof. Alexander and Hengstenberg
render this, as in the margin, “shall be guilty.” DeWette, “shall repent.” Rosenmuller,
“shall be condemned.” The original word - ‫אשׁם‬ 'âsham - means properly to fail in duty, to
transgress, to be guilty. The primary idea, says Gesenius (Lexicon), is that of
“negligence,” especially in going, or in gait, as of a camel that is slow or faltering. Then
the word means to be held or treated as faulty or guilty; and then, to bear the
consequences of guilt, or to be punished. This seems to be the idea here. The word is
sometimes synonymous with another Hebrew word - ‫ישׁם‬ yâsham - meaning to be
desolate; to be destroyed; to be laid waste: Eze_6:6; Joe_1:18; Psa_5:10. But the usual
meaning of the word is undoubtedly retained here, as signifying that, in the dealings of
Providence, or in the administering of divine government, such men will be held to be
guilty, and will be treated accordingly; that is, that they will be punished.
CLARKE, "Evil shall slay the wicked - The very thing in which they delight shall
become their bane and their ruin.
They that hate the righteous - All persecutors of God’s people shall be followed by
the chilling blast of God’s displeasure in this world; and if they repent not, shall perish
everlastingly.
GILL, "Evil shall slay the wicked,.... Meaning either the evil they designed against
the righteous shall return and fall upon their heads, to their own ruin; or the evil of
affliction, which to them is the evil of punishment, both here and hereafter, from which
they will have no deliverance in the end; though the righteous have from their afflictions,
being not properly punishments, but chastisements for sin, and are but for a time; or
else the evil of sin, which is the cause of death corporeal and eternal;
and they that hate the righteous shall be desolate; or "shall be guilty" (n); be
found so; or "shall be condemned", or "damned", as the Targum renders it. All wicked
men hate the righteous, both Jesus Christ the righteous, and his people; and that
because they are righteous, and do not run into the same excess of wickedness with
them, these will be arraigned at the day of judgment, and will be convicted of all their
hard speeches which they have spoken against Christ and his members; and will be
pronounced guilty, and will be punished with everlasting destruction.
HE RY, " They are, and shall be, delivered out of their troubles. [1.] It is supposed

128. that they have their share of crosses in this world, perhaps a greater share than others.
In the world they must have tribulation, that they may be conformed both to the will of
God and to the example of Christ (Psa_34:19); Many are the afflictions of the righteous,
witness David and his afflictions, Psa_132:1. There are those that hate them (Psa_34:21)
and they are continually aiming to do them a mischief; their God loves them, and
therefore corrects them; so that, between the mercy of heaven and the malice of hell, the
afflictions of the righteous must needs be many. [2.] God has engaged for their
deliverance and salvation: He delivers them out of all their troubles (Psa_34:17, Psa_
34:19); he saves them (Psa_34:18), so that, though they may fall into trouble, it shall not
be their ruin. This promise of their deliverance is explained, Psa_34:22. Whatever
troubles befal them, First, They shall not hurt their better part. The Lord redeemeth the
soul of his servants from the power of the grave (Psa_49:15) and from the sting of every
affliction. He keeps them from sinning in their troubles, which is the only thing that
would do them a mischief, and keeps them from despair, and from being put out of the
possession of their own souls. Secondly, They shall not hinder their everlasting bliss.
None of those that trust in him shall be desolate; that is, they shall not be comfortless,
for they shall not be cut off from their communion with God. No man is desolate but he
whom God has forsaken, nor is any man undone till he is in hell. Those that are God's
faithful servants, that make it their care to please him and their business to honour him,
and in doing so trust him to protect and reward them, and, with good thoughts of him,
refer themselves to him, have reason to be easy whatever befals them, for they are safe
and shall be happy.
In singing these verses let us be confirmed in the choice we have made of the ways of
God; let us be quickened in his service, and greatly encouraged by the assurances he has
given of the particular care he takes of all those that faithfully adhere to him.
JAMISO , "Contrast in the destiny of righteous and wicked; the former shall be
delivered and never come into condemnation (Joh_5:24; Rom_8:1); the latter are left
under condemnation and desolate.
CALVI , "21.But malice shall slay the wicked. The Hebrew word ‫,רעה‬raäh, which I
have translated malice, some would rather render misery, so that the meaning
would be, that the ungodly shall perish miserably, because in the end they shall be
overwhelmed with calamities. The other translation, however, is more expressive,
namely, that their wickedness, with which they think themselves fortified, shall fall
upon their own heads. As David therefore taught before, that there was no defense
better than a just and blameless life, so now he declares, that all the wicked
enterprises of the wicked, even though no one should in any thing oppose them, shall
turn to their own destruction. In the second clause of the verse he states, that it is for
the sake of the righteous that it is ordered, that the ungodly are themselves the cause
and instruments of their own destruction. Those, says he, who hate the righteous
shall be destroyed Let this, therefore, be to us as a wall of brass and sure defense;
that however numerous the enemies which beset us may be, we should not be afraid,
because they are already devoted to destruction. The same thing David confirms in
the last verse, in which he says, that Jehovah redeems the soul of his servants How
could they be preserved in safety, even for a moment, among so many dangers,

129. unless God interposed his power for their defense? But by the word redeem there is
expressed a kind of preservation which is repugnant to the flesh. For it is necessary
that we should first be adjudged or doomed to death, before God should appear as
our redeemer. From this it follows, that those who hurry forward too precipitately,
and are unable to realize God’s power unless he appear speedily, working
deliverance for them, intercept the communication of his grace. Moreover, that none
might form their judgment of the servants of God by moral or philosophic virtue
only, as it is called, David specifies this as a principal mark by which they may be
known, that they trust in God, on whom also their salvation depends.
SPURGEO , "Ver. 21. Evil shall slay the wicked. Their adversaries shall be killing;
they are not medicine, but poison. Ungodly men only need rope enough and they
will hang themselves; their own iniquities shall be their punishment. Hell itself is but
evil fully developed, torturing those in whom it dwells. Oh! happy they who have
fled to Jesus to find refuge from their former sins, such, and such only will escape.
And they that hate the righteous shall be desolate. They hated the best of company,
and they shall have none; they shall be forsaken, despoiled, wretched, despairing.
God makes the viper poison itself. What desolation of heart do the damned feel, and
how richly have they deserved it!
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 21. Evil. Afflictions though in the plural, prove not ruinous to the righteous, for
the Lord delivers him out of them all, whereas evil in the singular slays the wicked,
to signify the difference of God's economy towards righteous and wicked men. The
former is permitted to fall into many pressures, the latter is not so frequently
exercised with them, yet the many that befall the one do no hurt, but work good for
him, whereas the few that befall the wicked, or perhaps the one singular affliction of
his life is the utter ruin of him. Henry Hammond.
Ver. 21. --
Conscience self the culprit tortures, gnawing him with pangs unknown; For that
now amendment's season is for ever past and gone, And that late repentance findeth
pardon none for all her moan.
S. Peter Damiano, 988-1072.
Ver. 21. Shall be desolate. In the margin it is, shall be guilty. And this is the proper
meaning of the original word, (wmvay). They are guilty, and liable to punishment.
Thus the word is frequently rendered in our version (see Leviticus 4:13; Leviticus
4:22); and generally includes it in the idea of guilt, and the punishment incurred by
it. Samuel Chandler, D.D.
TRAPP, "Psalms 34:21 Evil shall slay the wicked: and they that hate the righteous
shall be desolate.
Ver. 21. Evil shall slay the wicked] For lack of such deliverance, as Psalms 34:19,
malum iugular authorem mali Their malice shall prove their mischief. The Arabic
hath it (but not right), mors impii pessima. Aben Ezra better senseth it thus, One
affliction killeth the wicked; when out of many God delivereth the righteous.

130. PETT, "Verse 21-22
(6). He Declares The End Of Sinners And Of His Servants (21-22).
Psalms 34:21-22
T ‘Evil will slay the wicked,
And those who hate the righteous will be condemned.
P YHWH redeems the soul of his servants,
And none of those who take refuge in him will be condemned.’
The Psalmist finally summarises all that has gone before with a verdict on the
unrighteous and the righteous, the latter especially being highlighted by the letter
that commences the stanza. It is the letter of redemption. The unrighteous will be
slain by evil. That is, they will come to a bad end (compare Psalms 73:17). And this
will especially be so of those who are antagonistic towards the righteous. They will
be condemned. But in contrast YHWH is ready to pay any price in order to deliver
the righteous. one of those who take refuge in Him will be condemned. ‘There is no
condemnation to those who are in Christ Jesus, who walk not after the flesh but
after the Spirit’ (Romans 8:1). ote the combination of redemption and taking
refuge. Both words indicate what the needy state had been of those to be delivered.
They are what they now are because of His mercy. And it is redemption that is the
key word that begins the stanza. It is free to them because of the price that He would
pay (compare Isaiah 55:1-3; Isaiah 43:1; Isaiah 44:22; Isaiah 51:11; Isaiah 59:20;
Jeremiah 31:11).
22 The Lord will rescue his servants;
no one who takes refuge in him will be
condemned.
BAR ES, "The Lord redeemeth the soul of his servants - The literal meaning
of this is, that the Lord rescues the lives of his servants, or that he saves them from
death. The word “redeem” in its primary sense means to let go or loose; to “buy” loose,
or to ransom; and hence, to redeem with a price, or to rescue in any way. Here the idea is

131. not that of delivering or rescuing by a “price,” or by an offering, but of rescuing from
danger and death by the interposition of the power and providence of God. The word
“soul” here is used to denote the entire man, and the idea is, that God will “rescue” or
“save” those who serve and obey him. They will be kept from destruction. They will not
be held and regarded as guilty, and will not be treated as if they were wicked. As the
word “redeem” is used by David here it means God will save His people; without
specifying the “means” by which it will be done. As the word “redeem” is used by
Christians now, employing the ideas of the New Testament on the subject, it means that
God will redeem His people by that great sacrifice which was made for them on the
cross.
And none of them that trust in him shall be desolate - Shall be held and
treated as “guilty.” See Psa_34:21, where the same word occurs in the original. They
shall not be held to be guilty; they shall not be punished. This is designed to be in
contrast with the statement respecting the wicked in Psa_34:21. The psalm, therefore,
closes appropriately with the idea that they who trust the Lord will be ultimately safe;
that God will make a distinction between them and the wicked; that they will be
ultimately rescued from death, and be regarded and treated forever as the friends of
God.
CLARKE, "The Lord redeemeth - Both the life and soul of God’s followers are
ever in danger but God is continually redeeming both.
Shall be desolate - Literally, shall be guilty. They shall be preserved from sin, and
neither forfeit life nor soul. This verse probably should come in after the fifth. See the
introduction to this Psalm.
GILL, "The Lord redeemeth the soul of his servants,.... Who are made so by his
grace in the day of his power, and are willing to serve him, and to serve him with their
minds, readily and cheerfully; and the soul of these, which is the more noble part of
them, and is of more worth than a world, the redemption of which is precious, and
requires a great price, the Lord redeems; not that their bodies are neglected, and not
redeemed; but this is mentioned as the principal part, and for the whole; and this
redemption is by the Lord, who only is able to effect it, and which he has obtained
through his precious blood; and here it seems to denote the application of it in its
effects; that is, the forgiveness of sin, justification, and sanctification, since it respects
something that is continually doing;
and none of them that trust in him shall be desolate; or "be guilty" (o), or
"condemned", or "damned"; because they are justified from all the sins they have been
guilty of, through the redemption that is in Christ Jesus; and having believed in him,
they shall not be damned, according to Mar_16:16; and they shall be far from being
desolate, and alone, and miserable; they shall stand at Christ's right hand, be received
into his kingdom and glory, and be for ever with him.
K&D, "(Heb.: 34:23) The order of the alphabet having been gone through, there
now follows a second ‫פ‬ exactly like Psa_25:22. Just as the first ‫,פ‬ Psa_25:16, is ‫ה‬ֵ‫נ‬ ְ , so

132. here in Psa_34:17 it is ‫י‬ֵ‫נ‬ ְ ; and in like manner the two supernumerary Phe's correspond
to one another - the Elohimic in the former Psalm, and the Jehovic in this latter.
HAWKER, "REFLECTIONS
READER! think how gracious God the Holy Ghost is, in calling again and again upon the
Church to view Christ in his ministry and in his triumphs, to prompt all, his redeemed to
triumph in him and through him, when the Lord at any time gives new cause for praise.
And shall not you and I, in Jesus’s name and righteousness, take up the same language?
Is there a day, or a portion of a day, but what we find cause to say, The praise of a God in
Christ shall be continually in my mouth? And shall we not invite the humble and the
exercised to come, and magnify the Lord with us, and that we may bless his name
together?
Blessed Mediator! let thine eyes be upon thy people for good! Let thine ears be ever open
to their prayers! Surely, Lord, thou hast never put thyself into those near and tender
connections with our nature for nothing! Thou hast come down to us in the most
endearing ties of relationship for this express purpose, that we might mile Unto thee,
and that our eyes may be always up unto thee as the eyes of a servant unto the hand of
his master, and as the eyes of a maiden unto the hand of her mistress! And therefore,
blessed Jesus, we would have our whole soul centered in thee, that our faces may never
be ashamed.
O Holy Father! thou hast heard the cries of the poor man! thou hast delivered him out of
all his troubles. And now, Lord, hear thy redeemed in Jesus. For his sake do thou
redeem the souls of his servants, and let our souls never be ashamed nor confounded
who trust in him, world without end. Amen.
CALVI , "
SPURGEO , "Ver. 22. The Lord redeemeth the soul of his servants --with price
and with power, with blood and with water. All providential helps are a part of the
redemption by power, hence the Lord is said still to redeem. All thus ransomed
belong to him who bought them-- this is the law of justice and the verdict of
gratitude. Joyfully will we serve him who so graciously purchases us with his blood,
and delivers us by his power. And none of them that trust in him shall be desolate.
Faith is the mark of the ransomed, and wherever it is seen, though in the least and
meanest of the saints, it ensures eternal salvation. Believer, thou shalt never be
deserted, forsaken, given up to ruin. God, even thy God, is thy guardian and friend,
and bliss is thine.
EXPLA ATORY OTES A D QUAI T SAYI GS
Ver. 22. The promises of God to his church, and his threatenings of sin recorded in
the living book of his word, are not antiquate; no age shall ever superannuate them,
or put them out of full force and virtue. What if good persons and good causes do
suffer oppression? The poet is a divine in that case--
Informes hiemes reducit
Jupiter; idem

133. Summovet. on si male nunc, et olim
Sic erit.
After foul weather comes fair; though it be ill with us now, it will not be always.
What if enemies of religion and moths of commonwealth do flourish and prosper,
and have all things at will, let it not trouble David and Job; both of them saw as fair
a sunshine shut up in a dark cloud, and a world of foul weather following. Edward
Marbury.
Ver. 22. Satan cannot tempt longer than God shall give him leave; and he will never
suffer thee to be tempted above measure, but will give a good issue unto the
temptation. Thou art called to fight under the banner of Christ Jesus, and in the
name of the Lord thou shalt be enabled to do valiantly and overcome. If Satan
continue his assaults, "God's grace is sufficient for thee." 2 Corinthians 12:9. If thy
strength be clean gone, God's power shall be magnified the more in thee, and he
hath brought thee low that thou mayest not trust in thyself, but in the living Lord,
and that the whole praise of the victory might be ascribed unto him. If thy strength
did remain, it was not to be leaned unto; and now it is decayed and gone, there is no
cause of fear, for the Lord will be thy stay. In the most difficult assaults and tedious
encounters, we are exhorted to "be strong in the Lord, and in the power of his
might." Be of good courage, and God will grant thee an easy, a joyful victory.
Satan's drift in tempting is to turmoil, dishearten, and perplex with fears, and drive
into despair; and if thou take heart to rest quietly upon God's grace, and fly unto
his name, thou shalt put him to flight, thou hast already got the day. Wait but
awhile, and these dark mists and terrible storms shall be dispersed. By these
temptations the Lord hath taught thee to see by weakness, and the malice of Satan;
to deny thine own wisdom and prize his favour, lightly to esteem all things here
below, and highly to value mercy reaching to the pardon of sin, and heavenly
communion and fellowship with God. And if this bitter potion hath wrought so
kindly for thy spiritual good, why shouldest thou be dismayed? Trust in the Lord,
be of good courage, and he shall strengthen thee. The Lord redeemeth the soul of his
servants: and none of them that trust in him shall be desolate, John Ball.
COKE, "Psalms 34:22. The Lord redeemeth the soul of his servants— This is a
detached sentence, added, as in Psalms 25 beyond the alphabet; perhaps that the
same may sound well, in ending with a promise rather than a threat: the latter Jews,
for the same reason, repeat a verse at the end of some books in the Old Testament.
Shall be desolate, may be rendered, shall be guilty; which is the proper meaning of
the original word ‫יאשׁמו‬ ieeshemu. They are guilty, and liable to punishment. The
word is frequently rendered thus in our version (see Leviticus 13:22.), and generally
includes in it the idea of guilt, and the punishment incurred by it. Chandler; who
observes, that this psalm is well adapted to the occasion on which it was penned.
David was in a very dangerous situation at Gath, and seems to have been
apprehensive that the Philistines would have treated him as an enemy and a spy. He
was himself greatly afraid, Psalms 34:4. His friends were in pain for him when they
heard of his situation, and earnestly looked to God, that, as he had promised him
the crown, he would protect and restore him to his country in safety: Psalms 34:5.
There is something very striking and pleasing in the sudden transitions, and the

134. change of persons which is observable in these few verses. My soul shall boast—The
humble shall hear—I sought the Lord—This poor man cried, &c. There is a force
and elegance in the very unconnection of the expressions which, had they been more
closely tied by the proper particles, would have been in a great measure lost. Things
thus separated from each other, and yet accelerated, discover, as Longinus observes,
the earnestness and vehemency of the inward working of the mind; and, though it
may seem to interrupt or disturb the sentence, yet quickens and enforces it. De
Sublim. cap. 19:
REFLECTIO S.—1. He professes his fixed purpose, at all times, and in all places,
to be shewing forth God's praise; both as the grateful tribute which he owed, and
that other humble men in distress might hear and be glad, encouraged by his
mercies to hope for help and deliverance. In the Lord he will boast, ascribing all to
him, and counting his interest in his favour the greatest and most invaluable
acquisition.
2. He labours to excite others to join him in the work of praise, exalting and
magnifying God's holy name. And good reason was there for so doing: great was his
distress, an exile in an enemy's country; his life in danger; but he could be in no
place where a throne of grace was not open: thither he flies, tells his compassionate
Lord of all his fears, and is heard and holpen. or was his case singular; multitudes,
like himself, had prayed, and were lightened, their darkness of soul dispelled, and
their distressful circumstances cleared up: nor did ever God refuse the meanest,
who thus were found waiting upon him. Angelic hosts disdain not the employment
of ministering to the heirs of salvation; but, happy in obedience to their Lord's
commands, encamp around them. Thus God delivers his believing people from
every danger, and they are bound to bless and praise him.
3. He invites all to taste and see that the Lord is good, to come and partake of the
riches of his mercy in Christ, so freely offered, and so richly bestowed on the sinful
sons of men. Blessed is the man that trusteth in him, accepts the gracious invitation,
and rests on his merciful goodness for pardon, grace, and glory.
4. He exhorts his saints to fear him for his goodness' sake, engaged thereby to more
dutiful submission and service; and surely their interest is highly concerned in so
doing, for there is no want to them that fear him. As much of this world's good as is
advantageous for them shall be given them; but especially the spiritual blessings in
Christ Jesus, in all their rich abundance, shall be their happy portion. Thus, though
the lions hunger through the scarcity of prey; or the covetous and ravenous
oppressor is reduced to want, God's faithful people shall be fed to the full, their soul
and body both replenished, and nothing be wanting to make them truly and
abidingly happy.
MACLARE , "NO CONDEMNATION
These words are very inadequately represented in the translation of the Authorised

135. Version. The Psalmist’s closing declaration is something very much deeper than that
they who trust in God ‘shall not be desolate.’ If you look at the previous clause, you will
see that we must expect something more than such a particular blessing as that:-’The
Lord redeemeth the soul of His servants.’ It is a great drop from that thought, instead of
being a climax, to follow it with nothing more than, ‘None of them that trust in Him shall
be desolate.’ But the Revised Version accurately renders the words: ‘None of them that
trust in Him shall be condemned.’ There we have something that is worthy to follow ‘The
Lord redeemeth the soul of His servants,’ and we have a most striking anticipation of the
clearest and most Evangelical teaching of the New Testament.
The entirely New Testament tone of these words of the psalm comes out still more
clearly, if we recognise that, not only in the latter, but in the former, part of the clause,
we have one of the very keynotes of New Testament teaching. When we read in the New
Testament that ‘we are justified by faith,’ the meaning is precisely the same as that of our
text. Thus, however it came about, here is this Psalmist, David or another, standing away
back amidst the shadows and symbols and ritualisms of that Old Covenant, and rising at
once above all the mists, right up into the sunshine, and seeing, as clearly as we see it
nineteen centuries after Jesus Christ, that the way to escape condemnation is simple
faith. Let us look at both of the parts of these great words. We consider-
I. The people that are spoken of here.
‘None of them that trust in Him’-I need not, I suppose, further dwell upon the absolute
identity shown by this phrase between the Old and the New Testament conceptions; but
I should like to make a remark, which I dare say I have often made before-it cannot be
made too often-that, whatever be the differences between the Old and the New, this is
not the difference, that they present two different ways of approaching God. There are a
great many differences; the conception of the divine nature is no doubt infinitely
deepened, made more tender and more lofty, by the thought of the Fatherhood of God.
The contents of the revelation which our faith is to grasp are brought out far more
definitely and articulately and fully in the New Testament. But in the Old, the road to
God was the same as it is to-day; and from the beginning there has only been, and
through all Eternity there will only be, one path by which men can have access to the
Father, and that is by faith. ‘Trust’ is the Old Testament word, ‘faith’ is the New. They are
absolutely identical, and there would have been a flood of light-sorely needed by a great
many good people-cast upon the relations between those two complementary and
harmonious halves of a consistent whole, if our translators had not been influenced by
their unfortunate love for varying translations of the same word, but had contented
themselves with choosing one of these two words ‘trust’ or ‘faith,’ and had used that one
consistently and uniformly throughout the Old and New books. Then we should have
understood, what anybody who will open his eyes can see now, that what the New
Testament magnifies as ‘faith’ is identical with what the Old Testament sets forth as
‘trust.’ ‘None of them that trust in Him shall be condemned.’
But there is one more remark to make on this matter, and that is that a great flood of
light, and of more than light, of encouragement and of stimulus, is cast upon that saving
exercise of trust by noticing the literal meaning of the word that is rightly so rendered
here. All those words, especially in the Old Testament, that express emotions or acts of
the mind, originally applied to corporeal acts or material things. I suppose that is so in
all language. It is very conspicuously so in the Hebrew. And the word that is here
translated, rightly, ‘trust,’ means literally to fly to a refuge, or to betake oneself to some
defence in order to get shelter there.
There is a trace of both meanings, the literal and the metaphorical, in another psalm,

136. where we read, amidst the Psalmist’s rapturous heaping together of great names for
God: ‘My Rock, in whom I will trust.’ Now keep to the literal meaning there, and you see
how it flashes up the whole into beauty: ‘My Rock, to whom I will flee for refuge,’ and
put my back against it, and stand as impregnable as it; or get myself well into the clefts
of it, and then nothing can touch me.
‘Rock of Ages! cleft for me,
Let me hide myself in Thee.’
Then we find the same words, with the picture of flight and the reality of faith, used with
another set of associations in another psalm, which says: ‘He shall cover thee with His
feathers, and under His wings shalt thou trust.’ That grates, one gets away from the
metaphor too quickly; but if we preserve the literal meaning, and read, ‘under His wings
shalt thou flee for refuge,’ we have the picture of the chicken flying to the mother-bird
when kites are in the sky, and huddling close to the warm breast and the soft downy
feathers, and so with the spread of the great wing being sheltered from all possibility of
harm. This psalm is ascribed to David when he was in hiding. The superscription says
that it is ‘a psalm of David, when he changed his behaviour before Abimelech; who drove
him away, and he departed.’ And where did he go? To the cave in the rock. And as he sat
in the mouth of it, with the rude arch stretching above him, like the wings of some great
bird, feeling himself absolutely safe, he said, ‘None of them that take refuge in Thee shall
be condemned.’
Does not that metaphor teach us a great deal more of what faith is, and encourage us far
more to exercise it, than much theological hair-splitting? What lies in the metaphor?
Two things, the earnest eagerness of the act of flight, and the absolute security which
comes when we have reached the shadow of the great Rock in a weary land.
But there is one thing more that I would notice, and that is that this designation of the
persons as ‘them that trust in Him’ follows last of all in a somewhat lengthened series of
designations for good people. They are these: ‘the righteous’-’them that are of a broken
heart’-’such as be of a contrite spirit’-’His servants,’ and then, lastly, comes, as basis of
all, as, so to speak, the keynote of all, ‘none of them that trust in Him.’ That is to say-
righteousness, true and blessed pulverising of the obstinate insensibility of self alienated
from God, true and blessed consciousness of sin, joyful surrender of self to loving and
grateful submission to God’s will, are all connected with or flow from that act of trust in
Him. And if you are trusting in Him, in anything more than the mere formal, dead way
in which multitudes of nominal Christians in all our congregations are doing so, your
trust will produce all these various fruits of righteousness, and lowliness, and joyful
service. ‘Faith’ or ‘trust’ is the mother of all graces and virtues, and it produces them all
because it directly kindles the creative flame of an answering love to Him in whom we
trust. So much, then, for the first part of my remarks. Consider, next-
II. The blessing here promised.
‘None of them that trust in Him shall be condemned.’ The word which is inadequately
rendered ‘desolate,’ and more accurately ‘condemned,’ includes the following varying
shades of meaning, which, although they are various, are all closely connected, as you
will see-to incur guilt, to feel guilty, to be condemned, to be punished. All these four are
inextricably blended together. And the fact that the one word in the Old Testament
covers all that ground suggests some very solemn thoughts.
First of all, it suggests this, that guilt, or sin, and condemnation and punishment, are, if
not absolutely identical, inseparable. To be guilty is to be condemned. That is to say,

137. since we live, as we do, under the continual grip of an infinitely wise and all-knowing
law, and in the presence of a Judge who not only sees us as we are, but treats us as He
sees us-sin and guilt go together, as every man knows that has a conscience. And sin and
guilt and condemnation and punishment go together, as every man may see in the world,
and experience in himself. To be separated from God, which is the immediate effect of
sin, is to pass into hell here. ‘Every transgression and disobedience,’ not only ‘shall
receive its just recompense,’ away out yonder, in some misty, far-off, hypothetical future,
but down here to-day. All sin works automatically, and to do wrong is to be punished for
doing it.
Then my text suggests another solemn thought, and that is that this judgment, this
condemnation, is not only present, according to our Lord’s own great words, which
perhaps are an allusion to these: ‘He that believeth not is condemned already’; but it also
suggests the universality of that condemnation. Our Psalmist says that only through
trusting Him can a man be taken and lifted away, as it were, from the descent of the
thundercloud, and its bolt that lies above his head. ‘They that trust Him are not
condemned,’ every one else is; not ‘shall be,’ but is, to-day, here and now. If there is a
man or woman in my audience now who is not exercising trust in God through Jesus
Christ, on that man or woman, young or old, cultivated or uncultivated, professing
Christian or not, there is bound the burden of their sin, which is the crushing weight of
their condemnation.
So my text suggests, that the sole deliverance from this universal pressure of the
condemnatory influence of universal sin lies in that fleeing for refuge to God. And then
comes in the Christian addition, ‘to God, as manifested in Jesus Christ.’ The Psalmist did
not know that. All the more wonderful is it that without the knowledge he should have
risen to the great thought of our text-all the more inexplicable unless you believe that
‘holy men of old spake as they were moved by the Holy Ghost.’
Wonderful it is still, but not unintelligible, if you believe that. But you and I know more
than this singer did; for we can listen to the Master, who says, ‘He that believeth on Him
is not condemned’; and to the servant who echoes-and perhaps both of them are
alluding to our psalm-’There is therefore now no condemnation to them that are in
Christ Jesus.’ My faith, if it knits me to Jesus Christ, unties the bonds by which my sin is
bound upon me, for it makes me to share in His Spirit, in His righteousness, in His
glory.
And so, dear brethren! the Psalmist, though he did not know it, may point us away to the
truth hidden from him, but sunlight clear for us, that by simple trust we may receive the
Saviour through whom all our condemnation will pass away, and may be found in Him
having the ‘righteousness which is of God by faith.’
‘Not condemned’-Is that all? Are the blessings of the Gospel all to be reduced to this
mere negative expression? Certainly not. The Psalmist could have said a great deal more,
and in the previous context he does say a great deal more. But to that restrained and
moderate statement of the case, which is far less than the facts of the case, ‘he that
trusteth is not condemned,’ let us add Paul’s expansion, ‘whom He called them He also
justified, and whom He justified them He also glorified.’