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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 34:1–10. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The Lord loves thankful people. They never cease to praise him, and they regularly thank him. In both good times and bad times they offer praise and thanksgiving to God. They worship the Lord, the God of times, without regard to what the times are like.
The prophet seems to promise something impossible. For how can the praise of God be always in a person’s mouth? When he engages in the ordinary conversations pertaining to daily life, he does not have the praise of God in his mouth. When he sleeps, he will keep absolute silence. And how will the mouth of one who is eating and drinking produce praise? We answer to this that there is a certain spiritual mouth of the inner person by which he is fed when he partakes of the word of life, which is the bread that comes down from heaven. Concerning that mouth the prophet also says, “I opened my mouth and panted.” The Lord even urges us to have it open wide so as to receive plentifully the food of truth. “Open your mouth wide,” he says, “and I will fill it.” The thought of God, therefore, having been once for all molded and, as it were, sealed in the authoritative part of the soul, can be called praise of God, since it is always present in the soul. Moreover, according to the counsel of the apostle, the zealous person can do all things for the glory of God, so that every act and every word and every work has in it power of praise. Whether the just person eats or drinks, he does all for the glory of God.
"I will bless the Lord at all times; His praise shall be ever in my mouth" [Psalm 34:1]. So speaks Christ, so also let a Christian speak; for a Christian is in the Body of Christ; and therefore was Christ made Man, that that Christian might be enabled to be an Angel, who says, "I will bless the Lord at all times." When shall I "bless the Lord"? When He blesses you? When the goods of this world abound? When you have great abundance of grain, oil, and wine, of gold and silver, of servants and cattle; when this mortal health remains unwounded and sound; when all that are born to you grow up, nothing is withdrawn by immature death, happiness wholly reigns in your house, and all things overflow around you; then shall you bless the Lord? No; but "at all times." Therefore both then, and when according to the time, or according to the scourges of our Lord God, these things are troubled, are taken away, are seldom born to you, and born pass away. For these things come to pass, and thence follows penury, need, labour, pain, and temptation. But you, who hast sung, "I will bless the Lord at all times: His praise shall be ever in my mouth," both when He gives them, bless; and when He takes them away, bless. For it is He that gives, it is He that takes away: but Himself from him that blesses Him He takes not away.
Who is there who blesses the Lord at all times? The person whom good fortune does not corrupt or adversity frighten. This, then, is the first and real peace, to be at peace with God. When this has been accomplished, then we can also possess peace within ourselves. However, if a person is unwilling to have peace with God, he will not be able to possess peace with himself.
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Summary
Psalm 34:1, introduced by its unique historical superscription, presents David's profound and unwavering commitment to perpetual praise of the Lord, even in the aftermath of a humiliating and life-threatening ordeal. Having narrowly escaped King Achish of Gath by feigning madness, David immediately declares his resolute intention to "bless the LORD at all times" and ensure "his praise shall continually be in my mouth." This declaration establishes the central theme of the psalm: a powerful testimony to God's faithful deliverance and an earnest invitation to a life of unceasing thanksgiving, regardless of one's circumstances.
Context
Literary Context
The superscription of Psalm 34:1 is integral to its interpretation, directly linking the psalm to a specific, harrowing event in David's life detailed in 1 Samuel 21:10-15. This immediate contextualization transforms the psalm from a general expression of piety into a deeply personal and visceral testimony of divine rescue. David's opening declaration serves as his immediate, heartfelt response to God's intervention, setting the tone for the entire acrostic psalm (though the acrostic structure is only discernible in the original Hebrew, where each successive verse begins with a letter of the Hebrew alphabet, as seen in Psalm 34). The psalm then unfolds as an invitation to others to join in this praise, exhorting them to "magnify the LORD with me" (Psalm 34:3) and to "taste and see that the LORD is good" (Psalm 34:8), all rooted in the profound experience of God's delivering power.
Historical & Cultural Context
The historical backdrop for Psalm 34:1 is David's desperate flight from King Saul, who relentlessly pursued him (1 Samuel 21). In a moment of extreme vulnerability, David sought refuge with Achish, the Philistine king of Gath, a city infamous for its formidable warriors (Goliath, whom David had famously slain, was from Gath, as recorded in 1 Samuel 17:4). This was an incredibly perilous move, given David's prior military triumphs against the Philistines (1 Samuel 18:7). Upon being recognized, David resorted to feigning madness—scribbling on doors and allowing saliva to run down his beard—a culturally understood sign of mental instability that would render him harmless and undesirable, thus leading to his expulsion. The "Abimelech" in the superscription is widely considered a royal title (akin to "Pharaoh" or "Caesar") rather than Achish's personal name. David's escape from Gath was a clear demonstration of God's providential grace, allowing him to survive a truly perilous and deeply humiliating situation. His subsequent declaration of praise was not a casual utterance but a profound, heartfelt response to divine intervention in a moment of extreme vulnerability.
Key Themes
Psalm 34:1 introduces several profound themes that resonate throughout the psalm and the broader biblical narrative. Firstly, it underscores Unwavering Praise in Adversity, showcasing David's deliberate choice to worship God irrespective of his terrifying and humiliating circumstances. This is a conscious decision to praise, transforming fear into profound faith. Secondly, the verse highlights God's Deliverance, as David's immediate and fervent praise is a direct response to the Lord's faithful intervention and protection in Gath. His escape was not solely due to his own cunning but unmistakably attributed to God's hand. Thirdly, the phrases "at all times" and "continually be in my mouth" emphasize Continual Worship as a pervasive lifestyle, rather than merely an occasional act. This speaks to a perpetual state of gratitude and devotion, reflecting a deep, abiding trust in God's unchanging character and sovereignty. Finally, the psalm implicitly touches upon the theme of Trust in God's Providence, acknowledging that even in the most desperate human situations, God remains in sovereign control and acts on behalf of those who seek Him, as further developed in Psalm 34:7.
Exposition and Analysis
Key Word Analysis
This Hebrew verb (H1288) signifies far more than merely speaking well of someone. When directed toward God, it denotes an act of profound reverence, adoration, and worship, often implying a posture of kneeling or prostration (from its root meaning). To "bless the LORD" is to acknowledge His inherent goodness, supreme worth, and sovereignty, expressing profound gratitude and reverence for His being and His actions. It is an act of declaring God's glorious nature and acknowledging Him as the source of all blessing.
The phrase "at all times" (H6256, often translated as b'khol-et) emphasizes the comprehensive and ceaseless nature of David's commitment to praise. It means "in every season," "in every circumstance," encompassing moments of joy, sorrow, peace, and turmoil. This speaks to a persistent, unwavering disposition of the heart that finds expression regardless of external conditions, reflecting a deep-seated trust in God's unchanging character and His presence through every phase of life.
This adverb (H8548) reinforces the idea of an unbroken flow or perpetual state. In other biblical contexts, tamid is used to describe the daily, regular sacrifices in the temple (e.g., Exodus 29:42), implying consistency, regularity, and an unbroken presence. Here, it transforms the concept of praise from an occasional act into a consistent, enduring practice—a lifestyle of worship that is always "in my mouth," signifying an unceasing, habitual expression of devotion.
Verse Breakdown
"¶ [A Psalm] of David, when he changed his behaviour before Abimelech; who drove him away, and he departed."
This is the superscription, a divinely inspired interpretive heading that anchors the psalm in a specific historical event. It references David's desperate flight from King Saul, seeking refuge with King Achish of Gath, a Philistine city (1 Samuel 21:10-15). Scholars generally understand "Abimelech" (H40) as a royal title, akin to "Pharaoh," rather than Achish's personal name. David's "changed behaviour" (H2940, ṭaʻam) refers to his feigning madness to escape capture or death, a humiliating but ultimately successful strategy that led to his expulsion (H1644, gârash) from Gath. This superscription sets the stage for the psalm as a profound testimony of God's sovereign deliverance from a perilous and undignified situation.
"I will bless the LORD at all times:"
This clause marks David's immediate, personal, and resolute response to his miraculous deliverance. The "I will" (אֲבָרְכָה, avarkhah, a cohortative verb) expresses a strong, deliberate personal commitment and intention. Despite the recent humiliation and life-threatening danger, David's primary inclination is not to lament or despair, but to actively choose to "bless the LORD" (H3068, Yᵉhôvâh). This demonstrates a profound act of faith, recognizing God's direct hand in his escape and resolving to offer Him worship irrespective of the circumstances he has just endured or those he might face in the future. It is a declaration of unwavering devotion.
"his praise [shall] continually [be] in my mouth."
This second clause parallels and intensifies the first, emphasizing the vocal, public, and enduring nature of David's commitment. His inward resolve to bless the Lord will find outward expression through "praise" (H8416, tᵉhillâh). The phrase "in my mouth" (H6310, peh) signifies that this praise will be spoken, sung, and declared, making it an active and ongoing testimony. The adverb "continually" (H8548, tâmîyd) reinforces the idea of an unbroken, consistent flow of worship, suggesting that praise is not merely a reaction to good times but a constant disposition, a lifestyle of gratitude that flows from a heart fixed on God's unchanging faithfulness and delivering power.
Literary Devices
Psalm 34:1 skillfully employs several literary devices to convey its powerful message. The most prominent is the Superscription, which functions as an essential interpretive frame, grounding the psalm in a specific historical narrative and immediately informing the reader of the context for David's profound declaration of praise. This device elevates the psalm from a generic expression of piety to a deeply personal and verifiable testimony of divine intervention. The verse also utilizes Synonymous Parallelism between its two main clauses: "I will bless the LORD at all times" and "his praise shall continually be in my mouth." These phrases do not merely repeat but reinforce and intensify the same core idea—a commitment to perpetual worship. "Blessing the LORD" and "His praise in my mouth" are two complementary ways of expressing the same deep devotion, while "at all times" and "continually" emphasize the unbroken, ceaseless nature of this worship. Furthermore, the phrase "in my mouth" can be seen as a form of Synecdoche, where a part (the mouth) represents the whole (David's entire being and life devoted to praise). This highlights the vocal and active nature of his worship, which is not merely internal but expressed outwardly as a consistent witness.
Theological and Thematic Connections
Psalm 34:1 establishes a foundational theological truth: praise to God is not merely a reactive response to favorable circumstances but a deliberate act of faith and a spiritual discipline to be maintained "at all times." David's resolute commitment to bless the Lord even after a humiliating and terrifying ordeal demonstrates that authentic worship flows from a deep, abiding trust in God's character and sovereignty, rather than from fleeting emotions or external comfort. This verse teaches us that our praise, when offered in adversity, can profoundly transform our perspective, shifting our focus from our immediate problems to God's unchanging faithfulness and delivering power. It underscores that God is inherently worthy of our continuous adoration, not just for what He does, but for who He is, and that a life of praise is a life lived in constant acknowledgment of His presence, goodness, and ultimate control.
Reflection and Application
Psalm 34:1 offers profound encouragement and a challenging call to action for believers today. David's resolute declaration to "bless the LORD at all times" provides a powerful model for cultivating a heart of praise that transcends our immediate circumstances. In a world often characterized by anxiety, fear, and complaint, David's example teaches us to deliberately choose worship as our primary response to life's trials, just as he did after feigning madness to escape a perilous situation. This act of faith-filled praise is not a denial of suffering but a profound affirmation of God's unchanging character and His ultimate faithfulness. When we intentionally choose to praise God amidst our struggles, we shift our focus from our limited perspective to His infinite power and love, reminding ourselves that He is sovereign and capable of delivering us, just as He delivered David. This verse encourages us to integrate gratitude and worship into the very fabric of our daily lives, making them essential components of our walk with God, transforming our outlook and strengthening our trust in Him, no matter what challenges life presents. It calls us to embody a continuous, vocal, and heartfelt acknowledgment of God's goodness, allowing His praise to be a constant melody in our lives.
Questions for Reflection
FAQ
Why is "Abimelech" used in the superscription when 1 Samuel 21 refers to "Achish"?
The apparent discrepancy between "Abimelech" in the Psalm's superscription and "Achish" in 1 Samuel 21:10-15 is widely understood by biblical scholars as "Abimelech" being a royal title, much like "Pharaoh" for Egyptian kings or "Caesar" for Roman emperors. Achish was the specific personal name of the Philistine king of Gath reigning at the time of David's encounter. Therefore, the superscription uses the generic royal title, which may have been a dynastic name or an honorific, while the historical narrative provides the specific name of the individual monarch. This practice was not uncommon in the ancient Near East, where royal titles often carried significant cultural and religious weight, signifying the office rather than just the person.
How can one truly "bless the LORD at all times" when facing extreme hardship or despair?
To "bless the LORD at all times" is a profound act of faith and a deliberate choice, not merely an emotional response to favorable conditions. It acknowledges that God's worthiness of praise is inherent to His nature, independent of our fleeting circumstances. When facing hardship, it means choosing to focus on God's unchanging character, His proven faithfulness in the past, and His ultimate promises for the future, rather than being consumed by present difficulties. It is a spiritual discipline that transforms one's perspective, allowing believers to find strength, hope, and even joy in the darkest moments. This commitment is often referred to as a "sacrifice of praise" (Hebrews 13:15), offered not because one feels joyful, but because one knows God is good, sovereign, and faithful, even when the path ahead is unclear or painful.
Is "his praise shall continually be in my mouth" solely about vocal praise, or does it imply more?
While the phrase "in my mouth" certainly implies vocal expression—singing, speaking, testifying, and declaring God's goodness—it encompasses more than just audible words. It points to a pervasive lifestyle of perpetual gratitude and worship that flows from the very core of one's being. It signifies a disposition of constant awareness of God's goodness, presence, and sovereignty, where praise becomes a natural, ongoing outflow of one's life. This includes not only spoken words but also one's thoughts, attitudes, and actions that consistently honor God. It suggests that praise is not an occasional activity or a duty, but an integral part of one's daily existence, an unbroken communion with the Divine, reflecting a deep and abiding trust in the Lord's faithfulness and provision in every season of life.
Christ-Centered Fulfillment
Psalm 34:1, with David's resolute commitment to perpetual praise in the face of profound adversity and humiliation, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. David's deliverance from Achish was a shadow of the greater, eternal deliverance accomplished by the true Son of David. Jesus, the perfect man, perfectly embodied this commitment to bless the Lord at all times, even unto death. His entire life was a continuous act of praise, obedience, and devotion to the Father, culminating in His ultimate sacrifice on the cross. Where David feigned madness to escape death, Jesus willingly embraced suffering and death, trusting completely in His Father's sovereign plan and ultimate deliverance, even crying out, "Father, into your hands I commit my spirit!" (Luke 23:46). Through His glorious resurrection, Christ became the ultimate deliverer, conquering sin, death, and the grave, thereby enabling all who believe in Him to offer genuine, continual praise. Our ability to "bless the LORD at all times" is not based on our own strength, cunning, or favorable circumstances, but entirely on the finished work of the Lamb of God who takes away the sin of the world. Because Christ has overcome the world (John 16:33), believers can, through Him, offer a "sacrifice of praise—the fruit of lips that openly profess his name" (Hebrews 13:15), knowing that in Him, we are "more than conquerors through Him who loved us" (Romans 8:37) and can truly "give thanks in all circumstances" (1 Thessalonians 5:18).