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Commentary on Psalms 34 verses 1–10
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.
II. 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: -
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,
(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, [2.] 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.
(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, Kg2 6:17. All the glory be to the God of the angels.
2.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, Pe1 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.
3.He would have us join with him in a resolution to seek God and serve him, 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 (Co2 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.
Poverty is not always praiseworthy, but only that which is practiced intentionally according to the evangelical aim. Many are poor in their resources but very grasping in their intention; poverty does not save these; on the contrary, their intention condemns them. Accordingly, not he who is poor is by all means blessed, but he who has considered the command of Christ better than the treasures of the world.
The one who was in need of everything and given up as lost by people implored God in a moment of tribulation, and the Lord heard him and saved him against the odds.
As the Prophet testifies, "The poor man cried, and the Lord heard him" [Psalm 34:6]. He teaches you how you may be heard. Therefore are you not heard, because you are rich. Lest haply thou say, you cried and wast not heard, hear wherefore; "The poor man cried, and the Lord heard him." As poor cry thou, and the Lord hears. And how shall I cry as poor? By not, if you have anything, presuming therefrom upon your own strength: by understanding that you are needy; by understanding that so long are you poor, as you have not Him who makes you rich. But how did the Lord hear him? "And saved him out of all his troubles." And how saves He men out of all their troubles? "The Angel of the Lord shall send round about them that fear Him, and shall deliver them" [Psalm 34:7]. So it is written, brethren, not as some bad copies have it, "The Lord shall send His Angel round about them that fear Him, and He shall deliver them:" but thus, "The Angel of the Lord shall send round about them that fear Him, and shall deliver them." Whom called He here the Angel of the Lord, who shall send round about them that fear Him, and shall deliver them? Our Lord Jesus Christ Himself is called in Prophecy, the Angel of the great Counsel, the Messenger of the great Counsel; so the Prophets called Him. Even He then, the Angel of the great Counsel, that is, the Messenger, shall send unto them that fear the Lord, and shall deliver them. Fear not then lest you be hid: wheresoever you have feared the Lord, there does that Angel know you, who shall send to succour you, and shall deliver you.
Learn from my experience, he is saying, to trust in the God of all: though lowly and a mere shepherd, he accorded me his personal providence and rendered me superior to my enemies.
Draw near to him who is pure of heart, draw near and be enlightened. Let your faces not be ashamed in their poverty. If you remember the wealth of the Lord of heaven and earth was made poor for the sake of your poverty, tried for the sake of our tribulation, you will not be ashamed, nor will you fail. For that poor one cries from the cross. Who is this poor one? He who, although rich, was made poor: “Made obedient even to the cross” so that he could free you from crosses. He shouted, and the Lord heard. He sent his angels to guard his body and removed the stone and snatched him from the tomb.
The word this indicates the person poor in spirit who is not only devoid of worldly riches, but also of abundant vices. This is the poor person who is enlightened as he approaches God, whose face does not blush, and his prayer is heard appropriately, leading to his salvation when he cries to the Lord; afterwards he comes forth not to be freed from a single affliction, but from all earthly distresses. This takes places regularly for the just when they yield their souls to holy conduct and are taken from the chaotic disaster of this world to lasting freedom from care.
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SUMMARY
Psalm 34:6 serves as a powerful personal testimony from David, articulating the profound truth that when the afflicted and humble cry out to the Lord in their distress, He unfailingly hears their plea and intervenes with comprehensive deliverance, rescuing them from the entirety of their troubles. This verse encapsulates the divine promise of God's attentive ear and unwavering faithfulness to those who, in dependence and humility, seek His sovereign aid.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 34:6 employs several impactful literary devices that enhance its message. Personal Testimony is central, as David recounts his specific experience, transforming an abstract theological concept into a tangible and relatable truth. The phrase "This poor man" functions as a form of Synecdoche or Metonymy, where David uses a general archetype (the humble, afflicted one) to represent himself, thereby universalizing his experience and inviting readers to identify with this posture of dependence. The use of "all his troubles" is a powerful instance of Hyperbole or Emphasis, underscoring the totality and comprehensiveness of God's deliverance, assuring the reader that no trouble is beyond God's saving power. Furthermore, there is a clear Cause-and-Effect Relationship or Parallelism established: the act of crying out (cause) leads directly to God hearing and saving (effect), reinforcing the direct link between desperate prayer and divine intervention.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 34:6 resonates deeply with core biblical truths about God's character and His relationship with humanity. It underscores the profound theological concept of God's immanence—His active presence and compassionate involvement in the lives of His creation, particularly those who seek Him. This verse affirms God as the ultimate Deliverer, whose power is not limited by the scope or severity of human suffering. It highlights the efficacy of prayer, demonstrating that humble, desperate cries do not go unheard but activate God's compassionate intervention. The "poor man" motif connects to the broader biblical emphasis on humility as a prerequisite for divine favor, reminding us that true strength is found in acknowledging our weakness and dependence on God. This truth is foundational to the covenant relationship, where God promises to be a refuge and strength for His people in times of trouble, always attentive to the cries of the afflicted.
REFLECTION AND APPLICATION
Psalm 34:6 offers profound encouragement and a clear directive for believers facing adversity in any form. It reminds us that our access to God is not contingent upon our status, strength, or self-sufficiency, but rather on our willingness to acknowledge our need and cry out to Him. In a world that often values self-reliance, this verse calls us to embrace a posture of humble dependence, recognizing that our greatest strength lies in our weakness when it drives us to God. It assures us that no trouble is too small to bring before the Lord, nor too great for Him to handle. When we feel overwhelmed, isolated, or utterly helpless, this verse invites us to unleash our most desperate cries, trusting that the same God who heard David will hear us and deliver us from "all our troubles," not necessarily by removing them instantly, but by sustaining us through them or bringing us out of them in His perfect timing and way. This promise cultivates a deep sense of peace and unwavering trust in God's comprehensive care, fostering a life of persistent prayer and reliance.
Questions for Reflection
FAQ
Who is "this poor man" in Psalm 34:6, and what does the term imply for us today?
Answer: "This poor man" primarily refers to King David himself, recounting his desperate situation and miraculous escape from King Achish (as detailed in 1 Samuel 21:10-15). However, the Hebrew word ʿānîy' (עָנִי) signifies more than just financial poverty; it denotes someone who is afflicted, humble, lowly, and utterly dependent on God. For us today, "this poor man" serves as a representative figure for anyone who acknowledges their helplessness and turns to God in humility and desperation. It implies that God is attentive to the cries of all who humble themselves and recognize their need for Him, regardless of their social or economic standing.
Does God truly save us out of "all" our troubles, or does this verse promise a life free of problems?
Answer: This verse does not promise a life entirely free of problems or suffering. The phrase "all his troubles" speaks to the comprehensive nature of God's deliverance, meaning He is capable of saving us from every kind of trouble we face, whether spiritual, emotional, physical, or circumstantial. God's salvation can involve direct removal from a difficult situation, but it also encompasses His sustaining presence through the trouble, His provision of strength, wisdom, and peace in the midst of adversity, and ultimately, His eternal deliverance from the root causes of all suffering: sin and death. The promise is that no trouble is beyond His power or outside the scope of His care, and He will bring us through them for His glory and our good, as seen in passages like Romans 8:28.
CHRIST-CENTERED FULFILLMENT
Psalm 34:6 finds its ultimate and most profound fulfillment in Jesus Christ. He is the quintessential "poor man," not in material destitution (though He embraced humility, having "no place to lay His head" as recorded in Matthew 8:20), but in His perfect humility, obedience, and utter dependence on the Father. Jesus, in His earthly ministry and particularly in Gethsemane and on the cross, "cried" out to God in desperate anguish and with "loud cries and tears" Hebrews 5:7. The Father "heard" Him, not by removing His suffering, but by sustaining Him through it and ultimately raising Him from the dead, thereby saving Him from the "troubles" of sin, death, and the grave. Through His resurrection, Christ secured the definitive "salvation out of all our troubles"—the ultimate deliverance from the power of sin, the sting of death, and the dominion of evil. Now, as our compassionate High Priest, Jesus Himself hears our cries and intercedes for us, for He is able to "sympathize with our weaknesses" Hebrews 4:15. He invites all who are "weary and burdened" to come to Him for rest and comprehensive deliverance Matthew 11:28. He is the Lamb of God who truly "takes away the sin of the world," offering eternal salvation from our greatest trouble John 1:29.