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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.
He who has despised present things, and has given himself to the word of God and is using his mind for thoughts that are above and are more divine, he would be the one who has a contrite heart and has made it a sacrifice that is not despised by the Lord. For “a contrite and humbled heart, O God, you will not despise.” … He who has no vanity and is not proud of anything human, he is the one who is contrite in heart and humble of spirit.
He did not apply the terms “lowly” and “contrite of heart” simply to those reduced to this condition from the disasters but to those in this condition by intent and resolve. Even if tested by disasters, on the basis of their lowliness of intent they thought that they received their just deserts, asked God with due reverence for help and received it by gift. So it is clear from this that even by saying above “let the gentle hear and be glad” he refers neither to those humbled of necessity by disasters nor to those in this condition by nature, whom the general run of good people like to think gentle, but to those in this condition in heart and purpose, who emerge by their zeal in bearing nobly the wrongs done them since they look to God for help. This, in fact, is gentleness, not being insensitive or keeping complete silence while ignoring sensation even in situations that are often unavoidable, when it is possible to effect a greater good.
"The Lord is near unto them that have broken their heart; and saves such as be lowly in spirit" [Psalm 34:18]. God is High: let a Christian be lowly. If he would that the Most High God draw near unto him, let him be lowly. A great mystery, Brethren. God is above all: you raise yourself, and touchest not Him: you humble yourself, and He descends unto you.
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SUMMARY
Psalm 34:18 profoundly articulates the compassionate and redemptive character of God, assuring His intimate presence and saving power for those who are genuinely humbled and distressed. This verse reveals that the Lord, far from being distant, actively draws near not to the proud or self-sufficient, but specifically to individuals whose hearts are broken by sorrow, repentance, or overwhelming hardship, promising them divine deliverance and restoration. It underscores a foundational biblical truth: true spiritual strength and access to God's grace often begin with a recognition of one's own profound weakness and utter dependence on Him.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 34:18 masterfully employs Parallelism, specifically synonymous parallelism, where the second line reiterates and amplifies the meaning of the first. "Broken heart" in the first clause is powerfully paralleled by "contrite spirit" in the second, both phrases describing a profound state of humility and inner brokenness. Similarly, "The LORD is nigh" is paralleled by "and saveth," indicating that God's compassionate closeness is inextricably linked to His active intervention and deliverance. This structural choice effectively reinforces the central message: God's empathetic presence is directly tied to His saving action for the humble. Furthermore, the phrases "broken heart" and "contrite spirit" function as potent Metaphors. They are not literal descriptions of physical organs but vivid, evocative images representing deep emotional and spiritual states of humility, sorrow, and penitence. These metaphors powerfully convey the profound internal condition that elicits God's special attention and saving grace, making the abstract concept of spiritual brokenness tangible and relatable.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 34:18 stands as a cornerstone verse, articulating a fundamental truth about God's character: His profound compassion and active intervention are uniquely directed towards those who are humble and broken in spirit. This principle is not merely a comforting thought but a theological declaration that God's power is perfected in weakness, and His grace flows most freely to those who recognize their utter dependence on Him. It challenges human pride and self-sufficiency, redirecting our gaze to a God who values a repentant and humble heart above all outward displays of piety or strength. This verse assures us that even in our deepest valleys of despair, sorrow, or remorse, God is not distant but intimately present, ready to heal, restore, and deliver.
REFLECTION AND APPLICATION
Psalm 34:18 offers immense solace and profound spiritual direction for contemporary life. In a world that often values strength, self-reliance, and outward success, this verse reminds us that true spiritual strength often paradoxically begins with acknowledging our weakness and brokenness. If you find yourself in a season of deep grief, overwhelming anxiety, profound regret over sin, or simply feel utterly depleted and without answers, this verse is a direct assurance that God is not far off. He is uniquely close to those who are "brokenhearted" and "contrite in spirit," not because He desires our suffering, but because such a state opens the heart to His healing presence and saving power. It encourages us to abandon pretense and pride, and instead, to approach God with raw honesty about our struggles, knowing that it is precisely in our humility that His grace abounds. This verse invites us to embrace our vulnerability as an invitation for divine intimacy and intervention, fostering a hope that transcends circumstances and points to God as our ultimate deliverer and restorer.
Questions for Reflection
FAQ
Does "broken heart" imply only emotional pain, or spiritual and moral brokenness as well?
Answer: While a "broken heart" certainly encompasses deep emotional pain and sorrow, in the biblical context, it extends far beyond mere sentiment. It often refers to a state of spiritual and moral brokenness, signifying profound remorse over sin, a recognition of one's utter inadequacy before God, or a spirit humbled by the weight of personal failure or the consequences of sin. It describes a heart that is no longer proud or resistant but is soft, teachable, and utterly dependent on God's grace. This comprehensive understanding aligns with other passages like Psalm 51:17, where a broken and contrite heart is presented as the acceptable sacrifice to God, indicating a spiritual posture of repentance and humility.
How does God's "nighness" manifest for those of a broken heart and contrite spirit?
Answer: God's "nighness" is not merely a passive presence but an active, empathetic engagement. It manifests in various ways: through His comforting presence in times of sorrow, His guidance and wisdom when one feels lost, His forgiveness and restoration for the repentant, and His miraculous intervention in desperate situations. It means He is attentive to their cries (Psalm 34:17), provides strength when they are weak (2 Corinthians 12:9), and ultimately delivers them from their troubles (Psalm 34:19). This divine proximity assures the brokenhearted that they are not alone and that God is actively working for their good and salvation.
CHRIST-CENTERED FULFILLMENT
Psalm 34:18 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. He is the very embodiment of God's "nighness" to the brokenhearted, for He "dwelt among us" (John 1:14), taking on human flesh to intimately experience our sorrows, temptations, and infirmities (Hebrews 4:15). Jesus Himself perfectly exemplified the "contrite spirit" through His unparalleled humility and obedience, even to the point of sacrificial death on a cross (Philippians 2:5-8). His earthly ministry was consistently directed towards the "poor in spirit," the "mourners," and those who were "weary and heavy-laden" (Matthew 5:3-4 and Matthew 11:28), demonstrating God's preferential care for the broken and marginalized. Through His sacrificial death and glorious resurrection, Jesus became the ultimate means by which God "saveth" those of a contrite spirit, offering complete forgiveness for sin and eternal life to all who humble themselves and believe in Him (Romans 5:8 and John 3:16). Thus, in Christ, the promise of God's nearness and salvation for the brokenhearted is not just a comforting thought, but a redemptive reality fully accomplished and freely offered to all who come to Him in faith and humility.