Psalms 34:10

Translation
King James Version
The young lions do lack, and suffer hunger: but they that seek the LORD shall not want any good thing.
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KJV (with Strong's)
The young lions H3715 do lack H7326, and suffer hunger H7456: but they that seek H1875 the LORD H3068 shall not want H2637 any good H2896 thing.
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Complete Jewish Bible
Young lions can be needy, they can go hungry, but those who seek ADONAI lack nothing good.
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Berean Standard Bible
Young lions go lacking and hungry, but those who seek the LORD lack no good thing.
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American Standard Version
The young lions do lack, and suffer hunger; But they that seek Jehovah shall not want any good thing.
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World English Bible Messianic
The young lions do lack, and suffer hunger, but those who seek the LORD shall not lack any good thing.
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Geneva Bible (1599)
The lyons doe lacke and suffer hunger, but they, which seeke the Lord, shall want nothing that is good.
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Young's Literal Translation
Young lions have lacked and been hungry, And those seeking Jehovah lack not any good,
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See also
Psalms 84:11Matthew 6:32Psalms 104:21Luke 1:51Luke 1:53Job 4:10Job 4:11
In the KJVVerse 14,399 of 31,102

Study This Verse

SUMMARY

Psalms 34:10 presents a profound theological contrast, declaring that while even the most formidable and self-sufficient creatures, epitomized by young lions, can experience lack and hunger, those who diligently and earnestly seek the Lord will never be deprived of any truly good thing. This verse stands as a powerful assurance of God's comprehensive, faithful, and holistic provision for His devoted followers, underscoring the boundless sufficiency of divine care over the inherent limitations of natural strength, worldly resources, or human striving.

CONTEXT

  • Literary Context: Psalm 34 is an acrostic psalm of thanksgiving, attributed to David, offering praise and instruction after a period of intense personal distress. The superscription explicitly links it to David's desperate flight from Saul, specifically when he feigned madness before Achish, king of Gath (referred to as Abimelech, likely a royal title, in the Psalm), as recounted in 1 Samuel 21:10-15. The psalm opens with David's resolve to bless the Lord continually (Psalms 34:1), moving into his personal testimony of seeking the Lord and being delivered from all his fears (Psalms 34:4). This personal experience then broadens into an exhortation for others to "taste and see that the LORD is good" (Psalms 34:8) and to "fear the LORD" (Psalms 34:9). Verse 10 builds directly upon this call to trust and fear God, providing a vivid illustration of the security found in divine provision compared to the insecurity of natural strength.
  • Historical & Cultural Context: The imagery of "young lions" (Hebrew: kᵉphîrîm) would have resonated deeply with an ancient Near Eastern audience. Lions were apex predators, widely recognized symbols of immense strength, ferocity, and self-sufficiency, often associated with royalty, power, and the ability to secure one's own sustenance through hunting prowess (e.g., Proverbs 30:30). The notion that even these formidable creatures could "lack and suffer hunger" would have been a striking and counter-intuitive statement, powerfully illustrating the ultimate limits of natural power and the inherent precariousness of life in a world where food scarcity and vulnerability were ever-present threats. David's own experience, a future king reduced to feigning madness to survive, would have underscored this reality. The concept of "seeking the LORD" (Hebrew: dârash YHWH) was not merely a passive spiritual inclination but an active, diligent, and often costly pursuit involving prayer, obedience to the Mosaic Law, reliance on God's covenant faithfulness, and seeking His presence, often at the Tabernacle or later, the Temple.
  • Key Themes: Psalms 34:10 significantly contributes to several overarching biblical themes. Foremost is Divine Providence and Provision, emphasizing God's active and comprehensive care for His people, ensuring their needs are met not necessarily with excess, but with sufficiency and what is truly good. This theme is echoed throughout Scripture, from the manna in the wilderness (Exodus 16) to Jesus' teachings on God's care for birds and lilies (Matthew 6:25-34). Another crucial theme is Trust and Dependence on God, contrasting human self-reliance and worldly strength with humble, active reliance on the Almighty. The psalm consistently calls for individuals to "fear the LORD" (Psalms 34:9) and to seek Him, promising blessing and deliverance in return. This aligns with the wisdom tradition in books like Proverbs, which frequently juxtapose the fate of the righteous and the wicked, and the prophetic call to return to the Lord for true well-being, as seen in Isaiah 55:6-7. The verse also subtly touches on the theme of God's Sovereignty, demonstrating that even the natural order is subject to His ultimate control and that His faithful ones are under His special, unwavering protection.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Young lions (Hebrew, kᵉphîyr', H3715): This term refers to a specific stage of a lion's life—a young, vigorous, and often ravenous animal. In ancient Near Eastern culture, lions were the epitome of power, independence, and the ability to secure their own sustenance through brute force and hunting prowess. The use of "young lions" intensifies the contrast, suggesting creatures at the peak of their strength and predatory skill. The assertion that even they "lack and suffer hunger" profoundly emphasizes the ultimate limitations of natural strength and self-sufficiency in providing consistent security and provision.
  • Seek (Hebrew, dârash', H1875): This primitive root means "to tread or frequent; usually to follow (for pursuit or search); by implication, to seek or ask; specifically to worship." It implies a diligent, earnest, and continuous pursuit, not a casual inquiry. It denotes a committed orientation of one's life towards God, involving active prayer, obedience to His commands, meditation on His Word, and active reliance on His presence and will. This pursuit signifies a relational posture of dependence and devotion, acknowledging God as the ultimate source of life and provision.
  • Good (Hebrew, ṭôwb', H2896): This word is an adjective meaning "good in the widest sense," also used as a noun. It encompasses all that is truly beneficial, necessary, wholesome, and morally excellent for one's well-being. This includes not only physical necessities but also spiritual blessings, wisdom, peace, guidance, and ultimately, salvation. It does not promise material wealth without effort, but rather a holistic provision that aligns with God's perfect will and sustains His people in every circumstance, ensuring their ultimate flourishing.

Verse Breakdown

  • "The young lions do lack, and suffer hunger:" This initial clause establishes a powerful, almost paradoxical, image. It sets the stage by presenting the natural world's epitome of strength and self-sufficiency—the young lion—as vulnerable to the fundamental experiences of scarcity and hunger. This serves as a potent metaphor for any form of worldly power, human ingenuity, or self-reliance, no matter how formidable; it ultimately proves insufficient to guarantee complete provision or freedom from want. It highlights the inherent limitations of creation apart from the Creator, underscoring that even the most capable creatures can face deprivation.
  • "but they that seek the LORD": This clause introduces a stark and pivotal contrast, marked by the adversative conjunction "but." It shifts the focus dramatically from the natural realm to the spiritual, identifying a specific group: those who actively, diligently, and earnestly pursue a relationship with Yahweh (YHWH), the covenant God of Israel. This "seeking" is not passive but implies a life dedicated to knowing, obeying, and trusting God, making Him the central focus and priority of one's existence. It speaks to a posture of humble dependence and devotion.
  • "shall not want any good [thing].": This concluding clause delivers the profound and comprehensive promise. In direct opposition to the "lacking and suffering hunger" of the self-reliant, those who seek the Lord are assured of complete and holistic provision. The phrase "shall not want" (Hebrew: lo' yaḥsərû) means "they will not lack" or "they will not be deprived." The addition of "any good thing" (Hebrew: kol-ṭôḇ) emphasizes the completeness of God's care, extending beyond mere physical sustenance to encompass all that is truly beneficial for one's life—spiritually, emotionally, and physically—according to God's perfect wisdom, timing, and love. It signifies a divine guarantee of sufficiency and well-being for those who prioritize Him.

Literary Devices

Psalms 34:10 masterfully employs several literary devices to convey its profound and comforting message. The most prominent is Contrast, which is central to the verse's meaning and structure. It juxtaposes the "young lions" who "lack, and suffer hunger" with "they that seek the LORD" who "shall not want any good thing." This stark opposition highlights the fundamental difference between relying on natural strength (which is inherently limited and fallible) and trusting in divine provision (which is boundless and unfailing). Metaphor is also powerfully utilized, with "young lions" serving as a vivid and culturally potent representation of worldly power, self-sufficiency, and brute strength. By showing even these formidable creatures experiencing want, the metaphor effectively underscores the ultimate inadequacy of any source of security apart from God. Furthermore, the verse exhibits a clear form of Antithetical Parallelism, where the second part of the verse presents a contrasting idea to the first, reinforcing the central theological truth through opposition. The structure "A (negative outcome for the strong) but B (positive outcome for the faithful)" creates a memorable, impactful, and easily digestible statement of divine truth.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 34:10 is a profound declaration of God's providential care and the blessedness of those who live in faithful dependence upon Him. It underscores the biblical truth that true security and sufficiency are found not in human strength, worldly resources, or self-reliance, but in a diligent and devoted pursuit of the Lord. This verse resonates deeply with the broader biblical narrative of God as the ultimate Provider, who sustains His creation and specifically cares for His covenant people. It challenges the human tendency to trust in visible, tangible power and redirects faith towards the unseen, yet unfailing, hand of God. The promise of "not wanting any good thing" speaks to a holistic provision, encompassing spiritual, emotional, and physical well-being, all dispensed according to God's perfect wisdom and love, ensuring that His children are truly sustained in all circumstances.

REFLECTION AND APPLICATION

Psalms 34:10 offers immense encouragement and a clear, counter-cultural directive for believers today. In a world that often values self-sufficiency, personal strength, and material accumulation as the ultimate markers of success and security, this verse provides a radical alternative. It challenges us to honestly assess where our ultimate trust and hope for provision truly lie. Do we, like the "young lions," strive to secure our own well-being through our own efforts, accumulated resources, or reliance on worldly systems, which are inherently finite and vulnerable to failure and decay? Or do we cultivate a life of diligent "seeking the LORD," prioritizing our relationship with Him through consistent prayer, obedient adherence to His Word, and active reliance on His boundless resources and sovereign wisdom? This verse assures us that when we make God the absolute center of our lives and trust implicitly in His benevolent care, He will ensure that we truly lack no "good thing" necessary for our holistic flourishing. This promise fosters a spirit of profound contentment, deep peace, and freedom from anxiety, reminding us that our ultimate well-being is secured not by our own striving, but by the faithful, loving hand of our heavenly Father, who knows and provides for our every true need, both seen and unseen.

Questions for Reflection

  • In what specific areas of your life do you find yourself tempted to rely more on your own strength or worldly resources than on God's divine provision?
  • What practical steps can you take to more diligently "seek the LORD" in your daily life, moving beyond mere intellectual assent to active pursuit?
  • How does the promise of "not wanting any good thing" challenge your anxieties about the future, financial stability, or unmet personal needs?
  • Can you identify a time in your life when God provided for you in a way that clearly demonstrated His faithfulness, even when circumstances seemed bleak or beyond your natural expectations?

FAQ

Does "shall not want any good thing" promise material wealth to believers?

Answer: No, the promise "shall not want any good thing" in Psalms 34:10 does not guarantee material wealth or an absence of all difficulty and hardship. Instead, it speaks to a comprehensive, holistic provision that aligns with God's perfect will and what is truly beneficial for His children. The "good thing" (Hebrew: kol-ṭôḇ) encompasses spiritual blessings, wisdom, peace, guidance, and the necessities of life, all supplied in due time and measure, rather than an overflowing of riches or luxury. The context of the psalm, written by David in a time of desperate flight and vulnerability (1 Samuel 21), indicates that God's provision can manifest even amidst scarcity and adversity, ensuring sufficiency and well-being rather than opulence. This aligns with other New Testament scriptures like Matthew 6:25-33, where Jesus teaches against anxiety over material needs, promising that God knows what we need and will provide when we prioritize seeking His kingdom and righteousness.

CHRIST-CENTERED FULFILLMENT

Psalms 34:10 finds its ultimate and most profound fulfillment in Jesus Christ, who is the very embodiment of God's perfect provision and the one through whom all "good things" are truly bestowed. While the Old Testament promise speaks of God's care for those who seek Him, Christ reveals the full scope of what it means to "seek the LORD" and precisely what "good things" God desires to give. Jesus himself is the Bread of Life, the spiritual sustenance that truly satisfies and ensures that those who come to Him will never hunger or thirst. He is the Good Shepherd who leads His sheep to green pastures, ensuring they "shall not want" (Psalms 23:1). Through His atoning sacrifice on the cross, Christ provided the ultimate "good thing"—salvation, reconciliation with God, and eternal life, addressing humanity's deepest spiritual lack and greatest need. Furthermore, as believers are united with Christ by faith, they become heirs to all the spiritual blessings in the heavenly places (Ephesians 1:3) and are assured that God, who did not spare His own Son but gave Him up for us all, will also graciously give us all things with Him (Romans 8:32). Thus, the promise of Psalms 34:10 is not merely about physical sustenance, but about the comprehensive, spiritual, and eternal provision found exclusively in a life yielded to and sustained by Christ, in whom all the promises of God are "Yes" and "Amen" (2 Corinthians 1:20).

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Commentary on Psalms 34 verses 1–10

I. II. Main points1. 2. Sub-points(1.) (2.) Details

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Basil of CaesareaAD 379
HOMILIES ON THE PSALMS 16:7 (PS 34)
Wealth is unstable and like a wave accustomed to change hither and thither by the violence of the wind.… God himself is absolute Good, and they who seek him will not be without him.
Augustine of HippoAD 430
Exposition on Psalm 34
"O fear the Lord, all you His saints, for there is no want to them that fear Him" [Psalm 34:9]. For many therefore will not fear God the Lord, lest they suffer hunger. It is said to them, Defraud not; and they say, Whence can I feed myself? No art can be without imposture; no business can be without fraud. But fraud God punishes: fear God. But if I should fear God, I shall not have whence to live. "O fear the Lord, all you His saints, for there is no want to them that fear Him." He promises plenty to him that trembles, and doubts, lest haply if he should fear God, he should lose things superfluous. The Lord fed you despising Him, and will He desert you fearing Him? Attend, and say not, Such an one is rich, and I am poor. I fear the Lord, he by not fearing how much has he gained, and I by fearing am bare! See what follows; "The rich do lack and suffer hunger, but they that seek the Lord shall not want any good thing" [Psalm 34:10]. If you receive it according to the letter, He seems to deceive you, for you see that many rich men that are wicked die in their riches, and are not made poor while they live; you see them grow old, and come even to the end of life amid great abundance and riches. You see their funeral pomp celebrated with great profusion, the man himself brought rich even to the sepulchre, having expired in beds of ivory, his family weeping around; and you say in your mind, if haply you know some both sins and crimes done by him: I know what things that man has done; lo, he has grown old, he has died in his bed, his friends follow him to the grave, his funeral is celebrated with all this pomp; I know what he has done; the Scripture has deceived me, and has spoken falsely, where I hear and sing; "The rich do lack and suffer hunger." When was this man in need? When did he suffer hunger? "But they that seek the Lord shall not want any good thing." Daily I rise up to Church, daily I bend the knee, daily I seek the Lord, and have nothing good: this man sought not the Lord, and he has died in the midst of all these good things! Thus thinking, the snare of offense chokes him; for he seeks mortal food on the earth, and seeks not a true reward in heaven, and so he puts his head into the devil's noose, his jaws are tied close, and the devil holds him fast unto evil doing, that so he may imitate the evil men, whom he sees to die in such plenty.
Arnobius the YoungerAD 460
COMMENTARY ON THE PSALMS 34
The rich dwell in uncertainty concerning the things the world gives. The riches that God gives do not fail, but they remain because these riches arise in the fear of the Lord.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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