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Commentary on Psalms 34 verses 11–22
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 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.
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 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.
II. 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, Pe1 3:10, Pe1 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.
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 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.
2.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 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.
(3.)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.
(4.)They are, and shall be, delivered out of their troubles. [1.] It is supposed 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.
The cry of the just is a spiritual one, having its loudness in the secret recess of the heart, able to reach even to the ears of God.… They sought after nothing petty, nothing earthly, nothing lowly. For this reason the Lord received their voice, and he delivered them from all their tribulations, not so much freeing them from their troubles as making them victorious over the circumstances.
"The righteous cried, and the Lord heard them, and delivered them out of all their troubles" [Psalm 34:17]. Righteous were the Three Children; out of the furnace cried they unto the Lord, and in His praises their flames cooled. The flame could not approach nor hurt the innocent and righteous Children praising God, and He delivered them out of the fire. [Daniel 3:28] Some one says, Lo, truly righteous were those who were heard, as it is written, "The righteous cried, and the Lord heard them, and delivered them out of all their troubles:" but I have cried, and He delivers me not; either I am not righteous, or I do not the things which He commands me, or haply He sees me not. Fear not: only do what He commands; and if He deliver you not bodily, He will deliver you spiritually. For He who took out of the fire the Three Children, did He take out of the fire the Maccabees? [2 Maccabbees 7:3] Did not the first sing hymns in the flames, these last in the flames expire? The God of the Three Children, was not He the God also of the Maccabees? The one He delivered, the other He delivered not. Nay, He delivered both: but the Three Children He so delivered, that even the carnal were confounded; but the Maccabees therefore He delivered not so, that those who persecuted them should go into greater torments, while they thought that they had overcome God's Martyrs. He delivered Peter, when the Angel came unto him being in prison, and said, "Arise, and go forth," [Acts 12:7] and suddenly his chains were loosed, and he followed the Angel, and He delivered him. Had Peter lost righteousness when He delivered him not from the cross? Did He not deliver him then? Even then He delivered him. Did his long life make him unrighteous? Haply He heard him more at last than at first, when truly He delivered him out of all his troubles. For when He first delivered him, how many things did he suffer afterwards! For there He sent him at last, where he could have suffered no evil.
What then do we say about the martyrs, since it is well known that they were not freed from the torments of the tyrants? They were certainly set free when they were conducted to the kingdom of heaven; they were plainly released from all their troubles. For the cry of the just is always heard, not only for this life, but most of all for their eternal benefit.
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SUMMARY
Psalms 34:17 offers a profound and enduring assurance that the fervent, desperate cries of God's righteous people are met with His immediate and active attention. It declares that the sovereign Lord not only hears their pleas but also intervenes powerfully to deliver them from the entirety of their struggles, demonstrating His unwavering faithfulness and intimate involvement in the lives of those who seek Him.
CONTEXT
Literary Context: Psalms 34:17 is nestled within a psalm of thanksgiving and wisdom, attributed to David following his miraculous escape from Abimelech (Achish) in Gath, as recorded in 1 Samuel 21:10-15. The psalm opens with David's personal testimony of magnifying the Lord for His deliverance, particularly in Psalms 34:1-3, then transitions into an exhortation for others to "taste and see that the LORD is good" in Psalms 34:8. The verses immediately preceding verse 17 establish the Lord's attentive posture toward the righteous, stating, "The eyes of the LORD are upon the righteous, and his ears are open unto their cry" in Psalms 34:15, and contrasting this with His judgment upon the wicked in Psalms 34:16. Verse 17 thus serves as a direct, powerful affirmation of the active consequence of God's attentiveness, culminating in comprehensive deliverance.
Historical & Cultural Context: David's experience recounted in 1 Samuel 21 was one of extreme vulnerability and desperation. Having fled from King Saul, David sought refuge among the Philistines, Israel's enemies, a perilous situation for the future king of Israel. His act of feigning madness was a desperate, humiliating, and risky maneuver to preserve his life, highlighting his utter dependence on divine intervention. In the ancient Near East, a "cry" to a deity often represented a last resort, a desperate appeal from one in dire straits, with the expectation that a powerful god would intervene on behalf of their supplicants. The concept of "righteousness" was understood not as moral perfection but as living in covenant faithfulness to God, striving to obey His commands, and maintaining a right relationship with Him. For a king or leader, divine favor and deliverance were seen as clear signs of their righteousness and God's endorsement, reinforcing their authority and the people's trust in God's active presence.
Key Themes: This verse powerfully contributes to several overarching themes within Psalm 34 and the broader biblical narrative. Firstly, it underscores the theme of Divine Responsiveness and Providence, emphasizing that God is not a distant, passive observer but an intimately involved, attentive, and active deliverer in the lives of His people. His ears are open to the cries of the righteous, signifying His compassionate awareness and readiness to intervene. Secondly, it highlights the Efficacy and Importance of Prayer, portraying the "cry" as a potent means by which the righteous engage with God, leading to tangible intervention. This aligns with broader biblical calls to prayer in times of distress, as seen in Jeremiah 29:12. Thirdly, the verse reinforces the theme of God's Covenant Faithfulness and Comprehensive Deliverance, promising rescue from "all their troubles," which speaks to God's all-encompassing care and ultimate victory over adversity, even if the deliverance is not always immediate or in the expected form. Finally, it addresses the theme of The Nature of the Righteous, clarifying that God's promises are specifically for those who stand in a right relationship with Him, characterized by a posture of dependence and obedience, rather than self-sufficiency or rebellion.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 34:17 employs several powerful literary devices to convey its message with impact. Synthetic Parallelism is prominently evident, where the second and third clauses expand upon and complete the thought of the first. "The righteous cry" sets the premise, which is then elaborated by "and the LORD heareth," and finally brought to its powerful conclusion with "and delivereth them out of all their troubles." This creates a logical progression from human supplication to divine attention and ultimate intervention. Personification is subtly present in the depiction of God's "hearing," which implies a conscious, empathetic, and active engagement with human suffering, moving beyond a mere sensory perception to a responsive, volitional act. Furthermore, the phrase "all their troubles" can be seen as a form of Hyperbole, emphasizing the comprehensive nature of God's deliverance. While it might not literally mean every single minor inconvenience is instantly removed, it powerfully conveys that God's rescue is all-encompassing for the righteous in their significant trials, leaving no trouble unaddressed by His sovereign power and care.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 34:17 stands as a cornerstone of biblical theology regarding God's active involvement in the lives of His people. It affirms His covenant faithfulness, portraying Him as a compassionate and powerful rescuer who is intimately acquainted with the sufferings of the righteous. This verse resonates with the broader biblical truth that sincere prayer from a righteous heart is not in vain but effectively moves the hand of God. It encourages unwavering trust in divine providence, reminding believers that even in the deepest despair, God's ear is open, and His arm is strong to deliver. The "righteous" are those who, by grace through faith, maintain a relationship with God, and it is to them that this profound promise of comprehensive deliverance is extended, underscoring the importance of a life aligned with God's will.
REFLECTION AND APPLICATION
For the believer today, Psalms 34:17 serves as an anchor of hope and a powerful impetus for prayer. In a world often filled with anxiety, distress, and overwhelming challenges, this verse reminds us that we are not alone in our struggles. It invites us to approach God with absolute confidence, knowing that our heartfelt cries are not only heard but actively heeded by the omnipotent Lord of the universe. This should transform our prayer lives, moving us from hesitant whispers to bold outcries, trusting in His compassionate and powerful intervention. While God's deliverance may manifest in diverse ways—physical rescue, emotional healing, spiritual strength to endure, or guiding us through the trial to a deeper faith—we can rest assured that He will ultimately bring us through "all their troubles." This verse also challenges us to examine our own lives: are we striving for righteousness, living in a way that aligns with God's will and honors His name? For it is to the righteous, those who seek Him and walk in His ways, that this promise is specifically given, encouraging a continuous pursuit of holiness and dependence on Him.
Questions for Reflection
FAQ
Who are "the righteous" mentioned in this verse, and does this mean only perfect people receive God's help?
Answer: "The righteous" in biblical terms does not refer to moral perfection or sinlessness, but rather to those who have a right relationship with God, who seek Him, trust Him, and strive to live in obedience to His commands. It describes a posture of the heart and a direction of life, characterized by faith and a desire to please God, even amidst imperfections and struggles. Therefore, this verse does not imply that only flawless individuals receive God's help; rather, it assures those who genuinely turn to God in faith and repentance that their cries will be heard and answered. God's grace extends to all who humble themselves and call upon Him, as seen in passages like Psalm 34:18, which states, "The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit."
Does "delivereth them out of all their troubles" mean God will remove every single difficulty from my life instantly?
Answer: While God certainly has the power to remove all troubles instantly, the promise of "delivereth them out of all their troubles" in Psalms 34:17 should be understood comprehensively, but not necessarily as an immediate or always physical removal of every single hardship. God's deliverance can manifest in various ways: physical rescue, emotional healing, spiritual strength to endure, wisdom to navigate challenges, or even ultimate salvation from the root causes of suffering (sin and death). It assures that no trouble is too great for God to overcome, and He will ultimately bring His righteous ones through every trial, providing what is needed for their ultimate good and His glory. This aligns with the New Testament understanding that while Christians face tribulation in the world, as Jesus Himself stated in John 16:33, they are promised divine peace and ultimate victory through Christ.
CHRIST-CENTERED FULFILLMENT
Psalms 34:17 finds its ultimate and most profound fulfillment in Jesus Christ. The "righteous" who cry out are perfectly embodied in Christ, who, though sinless, cried out to God in His earthly life, particularly in the Garden of Gethsemane and on the cross, as attested in Hebrews 5:7. His cries were heard, not necessarily by immediate removal of His suffering, but by God's empowering presence and ultimate vindication through resurrection. For believers, our righteousness is not our own but is graciously imputed to us through faith in Christ, who "became sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). Therefore, when we, as those made righteous in Christ, cry out, the Father hears us because we are "in Christ." Jesus is the ultimate Deliverer, who by His death and resurrection has delivered us from the greatest troubles of sin, death, and the power of the devil, as Hebrews 2:14-15 beautifully describes. He is our advocate and intercessor at the right hand of God, continually presenting our prayers to the Father (Romans 8:34), ensuring that our cries are always heard and that God's comprehensive deliverance is applied to our lives, both now and eternally.