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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 says that affliction is not proper to the just says nothing else than that an adversary is not proper for the athlete. But what occasions for crowns will the athlete have who does not struggle?
One who does not suffer trial, therefore, is not just.
It often happens that the righteous are put to the test in extreme troubles and severe tribulations.… Even if they are tested by many troubles and many tribulations, God allowing this to their advantage, he nevertheless definitely frees them from the troubles, not allowing them to be overcome by the disasters in the end.… He rescues them after allowing the tribulations for a while to their advantage, keeps those in the midst of tribulations free from harm and preserves their strength completely.
"Many are the troubles of the righteous" [Psalm 34:19]: does He say, Therefore let Christians be righteous, therefore let them hear My Word, that they may suffer no tribulation? He promises not this; but says, "Many are the troubles of the righteous." Rather, if they be unrighteous they have fewer troubles, if righteous they have many. But after few tribulations, or none, these shall come to tribulation everlasting, whence they shall never be delivered: but the righteous after many tribulations shall come to peace everlasting, where they shall never suffer any evil. "Many are the tribulations of the righteous: but the Lord delivers him out of all."
While God allows them to descend into the arena of tribulations, he comes to their assistance and renders them superior to the calamities besetting them, confirming their resolve and making it strong.
The afflictions of the just are certainly many, for the devil pursues them with great power and people also often oppress them out of jealousy. The wicked can be afflicted sometimes too, if they suffer something adverse by themselves, but the just are oppressed both by their own sufferings and when they share in those of others through love.
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SUMMARY
Psalm 34:19 is a profound and paradox-laden declaration that anchors the believer's hope in God's unwavering faithfulness amidst life's inevitable hardships. It starkly acknowledges that those who walk in righteousness are not exempt from numerous and severe trials, but it immediately counters this reality with the triumphant assurance that the sovereign Lord Himself actively intervenes to deliver His faithful people from every single one of their afflictions, whether through endurance, transformation, or ultimate rescue.
CONTEXT
Literary Context: Psalm 34 is an acrostic psalm (though imperfectly so in English translations), structured to teach wisdom and encourage the "fear of the Lord" Psalm 34:11. It is a psalm of thanksgiving and instruction, following David's personal experience of deliverance. Verses 15-18 immediately precede verse 19, emphasizing God's attentiveness to the righteous ("The eyes of the LORD are upon the righteous, and his ears are open unto their cry," Psalm 34:15) and His opposition to the wicked. This sets up the contrast in verse 19: while the righteous face many troubles, their ultimate outcome is distinct from the wicked, who face destruction Psalm 34:21. The psalm's overall flow moves from David's personal testimony of deliverance to universal truths about God's character and care for His people, culminating in the assurance of divine redemption for those who trust Him.
Historical & Cultural Context: The superscription attributes this psalm to David, written "when he changed his behavior before Abimelech; who drove him away, and he departed." This refers to the incident recorded in 1 Samuel 21:10-15. Fleeing from King Saul, David sought refuge with Achish, the Philistine king of Gath (referred to as Abimelech, a generic title for Philistine kings). In a desperate act to escape capture and potential death, David feigned madness. His successful escape, though humiliating, was perceived by him as a miraculous deliverance by God, prompting this psalm of praise and instruction. This historical backdrop grounds the psalm's message in the raw reality of severe personal distress and God's tangible rescue, making David's testimony of "many afflictions" and divine deliverance deeply personal and authentic, resonating with the experiences of all who face overwhelming odds.
Key Themes: This verse powerfully encapsulates several core themes of Psalm 34 and broader biblical theology. Firstly, it highlights The Reality of Righteous Suffering, confronting the naive notion that a life of faith guarantees ease. Instead, it acknowledges that those who strive to live righteously often face numerous troubles, opposition, and hardship, a truth echoed throughout Scripture (e.g., John 16:33, 2 Timothy 3:12). Secondly, it proclaims God's Unfailing Deliverance, introducing a powerful contrast with the conjunction "but." Despite the quantity or severity of afflictions, God's promise is to rescue His faithful ones from every single one, demonstrating His active involvement and power. This isn't necessarily instant removal from the trial, but ultimate and complete deliverance, whether in this life or through His grace to endure and overcome. Finally, the verse underscores Divine Sovereignty and Faithfulness, portraying God not as a distant observer but as a proactive deliverer who demonstrates His power and unwavering commitment to those who trust in Him, aligning with the psalm's overarching theme of the blessedness of those who fear the Lord and "taste and see that the LORD is good" Psalm 34:8.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 34:19 masterfully employs several literary devices to convey its profound truth. The most prominent is Paradox, presenting the seemingly contradictory reality that while the righteous face "many afflictions," they are simultaneously delivered "out of them all." This tension highlights the supernatural nature of God's intervention, which transcends human logic. Contrast is also central, sharply juxtaposing the overwhelming quantity of human suffering ("many afflictions") with the absolute completeness of divine rescue ("out of them all"). The use of "many" and "all" can be seen as a form of Hyperbole, emphasizing the vastness of both the trials and God's comprehensive deliverance, making the promise even more impactful and reassuring. The verse functions as a Proverbial Statement or a Theological Aphorism, succinctly stating a timeless truth about the righteous life and God's character that is meant to be remembered, meditated upon, and applied. Finally, the direct, declarative nature of the statement lends it an air of Assurance and Authority, reinforcing the certainty of God's promise to His faithful people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 34:19 serves as a cornerstone for a robust theology of suffering, affirming that affliction is not antithetical to righteousness but often a crucible through which faith is refined and God's power is displayed. It counters the simplistic notion that piety guarantees prosperity, instead aligning with the biblical narrative where God's most faithful servants often endure profound hardships. Yet, it simultaneously champions God's absolute sovereignty and unwavering faithfulness, assuring believers that their trials are never outside His purview or beyond His power to redeem and ultimately overcome. This verse points to a God who is intimately involved in the lives of His people, not merely observing their struggles but actively intervening to bring about their ultimate good and deliverance, whether in this life or the life to come. It fosters a hope that is grounded not in the absence of pain, but in the certainty of God's presence and ultimate victory over all forms of evil and suffering, demonstrating His redemptive power even in the midst of adversity.
REFLECTION AND APPLICATION
Psalm 34:19 offers immense comfort and profound challenge to the modern believer. It normalizes suffering, reminding us that trials are not necessarily a sign of divine displeasure or a lack of faith, but rather a common, even expected, experience for those who align themselves with God's righteousness. This perspective frees us from the burden of self-blame or questioning God's goodness when hardships arise. More importantly, it anchors our hope in God's unwavering commitment to deliver. When facing difficulties, this verse encourages us to cultivate a deep trust in the Lord's ability and willingness to bring us through every trial, knowing that His deliverance is comprehensive and certain, even if it doesn't always manifest in the way we expect or on our preferred timeline. It calls us to embrace the reality of a challenging journey while clinging to the promise of a faithful God who is always at work to rescue, sustain, and ultimately bring us to a place of complete freedom from all affliction, shaping us into the image of Christ through the process.
Questions for Reflection
FAQ
Does "out of them all" mean God will remove every single trial from my life immediately?
Answer: No, the phrase "out of them all" does not necessarily promise immediate or complete removal from every single trial in this earthly life. Instead, it speaks to the comprehensive and ultimate nature of God's deliverance. This deliverance can manifest in various ways: providing strength and grace to endure the trial, transforming our character through the trial, bringing about a spiritual victory even if the physical circumstance remains, or ultimately, providing complete and final rescue in eternity. The Bible is clear that believers will face tribulation John 16:33, but it also promises that God works all things for the good of those who love Him Romans 8:28 and that He will never abandon His people Hebrews 13:5. The ultimate deliverance is found in Christ, who has overcome the world and promises eternal rest where there will be no more sorrow or pain Revelation 21:4.
If the righteous suffer "many afflictions," does this imply that God is not good or powerful enough to protect them?
Answer: Absolutely not. Psalm 34:19, far from diminishing God's goodness or power, actually magnifies it. The verse acknowledges the reality of suffering for the righteous, which is a consistent theme throughout Scripture, from Job to the New Testament epistles. God's goodness is demonstrated not by preventing all suffering, but by being present in the suffering, sustaining His people through it, and ultimately delivering them from it. His power is revealed in His ability to preserve, strengthen, and ultimately save His people even amidst the most severe trials. The suffering of the righteous often serves a divine purpose: to refine faith 1 Peter 1:6-7, to teach dependence on God 2 Corinthians 1:8-9, and to display God's glory through His deliverance. This verse highlights that God's power is not merely protective, but redemptive and transformative, working even the "many afflictions" for His ultimate purposes and the spiritual growth of His children.
CHRIST-CENTERED FULFILLMENT
Psalm 34:19 finds its ultimate and most profound fulfillment in Jesus Christ. He is the preeminent "Righteous One" 1 John 2:1, yet He experienced "many afflictions" beyond measure. From the temptations in the wilderness to the relentless opposition of religious leaders, the betrayal of a disciple, the abandonment by His closest followers, and ultimately, the agony of Gethsemane and the horrific suffering of the cross, Jesus endured the full weight of human evil and divine judgment for sin Isaiah 53:3-5. He truly knew what it meant to be "a man of sorrows, acquainted with grief." Yet, just as the psalm declares, "the LORD delivereth him out of them all." God the Father delivered Jesus from the grave through the resurrection, exalting Him to His right hand Acts 2:24. For believers, this means that our own "many afflictions" are now experienced in union with the One who has already conquered suffering and death. We are called to share in His sufferings Philippians 3:10, knowing that because He was delivered, we too will be delivered, whether through His strength to endure, His grace to overcome, or ultimately, through our own resurrection and eternal life with Him where every tear will be wiped away Revelation 22:3-5. Christ's suffering and deliverance are the guarantee and the means of our own, securing our ultimate triumph over all affliction.