TRV
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
Historical Reception
One surviving comment on this verse from the historical church.
But wherefore does man bless the Lord at all times? Because he is humble. What is it to be humble? To take not praise unto himself. Who would himself be praised, is proud: who is not proud, is humble. Would you not then be proud? That you may be humble, say what is here written; "In the Lord shall my soul be praised: the humble shall hear thereof and be glad" [Psalm 34:2]. Those then who will not be praised in the Lord, are not humble, but fierce, rough, lifted up, proud. Gentle cattle would the Lord have; be thou the Lord's jumentum; that is, be thou humble. He sits upon you, He rules you: fear not lest you stumble, and fall headlong: that indeed is your infirmity; but consider Who sits upon you. You are an ass's colt, but you carry Christ. For even He on an ass's colt came into the city; and that beast was gentle...."Be not ye as the horse or as the mule, which have no understanding." For horse and mule sometimes lift up their neck, and by their own fierceness throw off their rider. They are tamed with the bit, with bridle, with stripes, until they learn to submit, and to carry their master. But you, before your jaws are bruised with the bridle, be humble, and carry your Lord: wish not praise for yourself, but praised be He who sits upon you, and say thou, "In the Lord shall my soul be praised; the humble shall hear thereof, and be glad."...
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Summary
Psalms 34:2 encapsulates King David's profound and unwavering commitment to magnify God alone, celebrating the Lord's character and mighty acts rather than his own accomplishments or strength. This deeply personal declaration of praise is intentionally public, serving as a powerful testimony designed to resonate deeply with the humble, inspiring them to hear of God's goodness and respond with genuine gladness and renewed hope. The verse thus highlights the transformative power of God-centered worship and the communal encouragement derived from shared experiences of divine faithfulness.
Context
Literary Context
Psalm 34 is a vibrant psalm of thanksgiving, structured as an acrostic poem from verse 2 through verse 22 (the 'aleph' of the acrostic is in verse 1, and verse 2 initiates the 'bet' letter). It masterfully transitions from David's personal experience of miraculous deliverance to a communal invitation for all to "taste and see that the LORD is good" in Psalms 34:8. The psalm opens with David's resolute vow to bless the Lord at all times, a commitment articulated in Psalms 34:1. Verse 2, therefore, serves as an immediate and emphatic follow-up to this initial pledge, setting the stage for the shared joy and instruction that unfolds in the subsequent verses, particularly as David recounts his deliverance and invites others to seek the Lord in Psalms 34:4-10.
Historical & Cultural Context
The superscription of Psalm 34 directly links its composition to David's perilous escape from Achish, the king of Gath, also referred to as Abimelech in 1 Samuel 21:10-15. Fleeing from King Saul's relentless pursuit, David sought refuge among the Philistines, a desperate act that forced him to feign madness to secure his release and avoid capture or death. This psalm is a direct, heartfelt outpouring of profound gratitude and praise for God's miraculous intervention and protection during a moment of extreme vulnerability and fear. In the broader ancient Near Eastern cultural landscape, "boasting" typically involved self-aggrandizement, a display of one's own power, wealth, or military prowess. David's declaration to "boast in the LORD" radically subverts this common cultural norm, deliberately redirecting all glory, confidence, and honor away from his own cunning or strength and squarely toward the sovereign God who delivered him. The "humble" (anavim) in this context are not merely those of low social standing but refer more profoundly to individuals who are lowly in spirit, often afflicted, and who, by choice or circumstance, recognize their utter dependence on God, standing in stark contrast to the proud and self-sufficient.
Key Themes
This verse is rich with several overarching themes prevalent not only in the Psalter but throughout the broader biblical narrative. Firstly, it powerfully underscores the theme of Divine Deliverance and Thanksgiving, as David's exuberant praise flows directly from his personal experience of God's timely rescue. Secondly, it highlights the Redirection of Praise, shifting the focus from human achievement and self-reliance to divine faithfulness and sovereignty, a concept echoed throughout scripture, particularly in prophetic and wisdom literature, emphasizing that true glory belongs to God alone, as seen in Jeremiah 9:23-24. Thirdly, the verse introduces the crucial theme of Humility and Receptivity, demonstrating that God's truth, His grace, and the testimonies of His goodness are most profoundly received and appreciated by those with a contrite, dependent, and open spirit. Finally, it emphasizes the Communal Nature of Faith and Shared Joy, as David's deeply personal testimony is explicitly intended to encourage and bring gladness to the wider community of believers, fostering a collective affirmation of God's active presence and benevolent care, a theme central to the life of the early church in Acts 2.
Exposition and Analysis
Key Word Analysis
This primitive root means "to be clear (orig. of sound, but usually of color); to shine; hence, to make a show, to boast; and thus to be (clamorously) foolish; to rave; causatively, to celebrate; also to stultify; (make) boast (self), celebrate, commend, (deal, make), fool(-ish, -ly), glory, give (light), be (make, feign self) mad (against), give in marriage, (sing, be worthy of) praise, rage, renowned, shine." In Psalms 34:2, it signifies an exuberant, public, and unreserved declaration of God's greatness and worth. It is the root of "hallelujah" (הַלְלוּיָהּ), meaning "Praise the Lord!" Here, it is not a self-centered, arrogant boast, but an exultant proclamation that directs all attention and honor to the Lord, acknowledging Him as the sole source of deliverance and blessing.
This noun, or ʻânâyv by intermixture with ʻânî, means "depressed (figuratively), in mind (gentle) or circumstances (needy, especially saintly); humble, lowly, meek, poor." These are individuals who, often due to their circumstances or a conscious spiritual choice, do not rely on their own strength, wisdom, or resources. Instead, they are characterized by their dependence on God, their openness to His teaching, and their receptivity to His intervention. They stand in stark contrast to the proud and self-sufficient, and it is precisely to such hearts that God's grace and truth are most profoundly revealed.
This primitive root means "probably to brighten up, i.e. (figuratively) be (causatively, make) blithe or gleesome; cheer up, be (make) glad, (have, make) joy(-ful), be (make) merry, (cause to, make to) rejoice, [idiom] very." It describes the natural and intended response of the humble to hearing David's testimony of God's goodness. This gladness is not superficial but stems from a deep sense of encouragement, hope, and affirmation that God is indeed active and faithful in the lives of those who trust Him, even amidst adversity.
Verse Breakdown
"My soul shall make her boast in the LORD:"
This opening clause expresses a deeply personal and resolute commitment from David. The term "My soul" (Hebrew: nephesh, H5315) signifies the entirety of David's being—his inner self, his affections, his will, and his very life force. It represents a total dedication to praising God. The phrase "shall make her boast" indicates an active, intentional, and public declaration. Crucially, the object of this boast is "the LORD" (Hebrew: Yᵉhôvâh, H3068), God's covenant name, emphasizing His unique, self-existent, personal, and faithful character. This is a profound redirection of all glory from human achievement and self-reliance to divine sovereignty and grace.
"the humble shall hear [thereof],"
This clause identifies the specific audience for David's testimony and the intended impact of his praise. The "humble" (Hebrew: ʻânâv, H6035) are those who are receptive to God's truth and open to His works, often characterized by their dependence on Him. The word "hear" (Hebrew: shâmaʻ, H8085) implies not just auditory perception but also understanding, heeding, and internalizing the message. David's personal experience of deliverance is not a private matter but a shared witness, designed to be heard and understood by those who are spiritually attuned and receptive.
"and be glad."
This final clause describes the desired and expected outcome of the humble hearing David's boast in the Lord. Their gladness (Hebrew: sâmach, H8055) is a response of profound joy, encouragement, and affirmation. Hearing of God's faithfulness to David provides hope and reassurance to others who are also humble and dependent on God, confirming His active presence and benevolent care in their own lives. It fosters a communal sense of joy and shared confidence in God's unwavering character and power.
Literary Devices
Psalm 34:2 employs several Literary Devices to convey its powerful message with depth and resonance. Metonymy is evident in the phrase "My soul shall make her boast," where "soul" (nephesh) stands in for David's entire person or being, emphasizing the profound depth and totality of his commitment to praising God with every fiber of his existence. There is an implicit Contrast at play, setting the act of "boasting in the LORD" apart from the common human tendency to boast in oneself, one's possessions, or one's achievements. This highlights the unique, God-centered nature of true praise and humility. The verse also utilizes potent Aural Imagery through the word "hear," underscoring the public and communal aspect of David's testimony; his praise is meant to be proclaimed aloud and received by others. Finally, the verse presents a clear Cause and Effect relationship: David's decision to boast in the Lord serves as the cause, leading directly to the effect of the humble hearing and subsequently being glad, illustrating the ripple effect of genuine praise and testimony within the community of faith.
Theological and Thematic Connections
Psalms 34:2 stands as a profound theological statement on the nature of true worship and its communal impact. It radically reorients the concept of "boasting" from self-aggrandizement to God-exaltation, asserting that all genuine confidence, glory, and ultimate joy must reside in the Lord alone. This aligns perfectly with the consistent biblical emphasis on humility as a prerequisite for receiving God's grace and truth, and the transformative power of shared testimony to build up the body of believers. David's declaration serves as a timeless model for believers to shift their focus from fleeting earthly accomplishments to the enduring character and faithfulness of God, fostering a joy that transcends circumstances and is contagiously shared within the community of faith.
Reflection and Application
Psalms 34:2 invites us to a radical reorientation of our hearts and lives. In a world that constantly encourages self-promotion, self-reliance, and boasting in personal achievements, possessions, or status, David's declaration challenges us to redirect our praise entirely to the Lord. This is not merely a verbal exercise but a profound spiritual shift in where we find our confidence, identity, and security. When we consciously choose to "boast in the LORD"—in His immutable character, His unwavering faithfulness, His sovereign power, and His redemptive work—we not only honor Him supremely but also cultivate a deep, abiding joy that is independent of our fluctuating circumstances. Furthermore, the verse reminds us that our spiritual experiences and encounters with God are often not meant to be kept private. Our testimonies of God's goodness and deliverance, when shared with humility and sincerity, have the profound power to inspire hope, encourage faith, and bring genuine gladness to others, especially those who are struggling, afflicted, or seeking God. It calls us to cultivate a receptive heart, recognizing that true spiritual growth and joy often come to those who are humble enough to acknowledge their dependence on God and open to the testimonies of His people.
Questions for Reflection
FAQ
What does it mean to "boast in the LORD"?
To "boast in the LORD" is not to engage in self-glorification or pride in one's own accomplishments, wealth, or status. Instead, it is an exuberant, public, and joyful declaration that directs all attention, honor, and confidence to God alone. It means finding our ultimate identity, security, and worth not in what we have or what we do, but entirely in who God is and what He has done. It's an outward expression of praise and profound gratitude for His character, His power, His faithfulness, and His redemptive acts, acknowledging Him as the sole source of all good things and the foundation of our hope, as the Apostle Paul later affirms in 1 Corinthians 1:31.
Who are "the humble" in this context, and why are they singled out?
In this context, "the humble" (Hebrew: anavim) refers to those who are lowly in spirit, often afflicted, meek, or poor. They are individuals who, by circumstance or conscious spiritual choice, recognize their dependence on God rather than relying on their own strength, wisdom, or resources. They are singled out because they possess a receptive heart—they are open to God's truth, His teaching, and the testimonies of His works. Unlike the proud or self-sufficient, the humble are spiritually attuned to hear and appreciate God's goodness, making them the ideal and most responsive audience for David's praise, as they are often the ones whom God exalts, as seen in Proverbs 3:34.
Why would the humble be glad to hear David's boast?
The humble would be glad because David's testimony of God's deliverance and faithfulness serves as a powerful source of encouragement and hope for them. When they hear of God's active involvement and benevolent care in David's life, it affirms that God is indeed present and working in the lives of those who trust Him, even in their own afflictions. This shared experience of God's goodness brings a deep sense of joy and reassurance, confirming that they too can find strength, solace, and ultimate deliverance in the Lord. It fosters a communal sense of hope and strengthens their faith in God's unwavering character, echoing the shared joy found among early believers in Acts 2:46-47.
Christ-Centered Fulfillment
Psalms 34:2 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While David's boast in the Lord stemmed from his personal deliverance, Jesus' entire life, ministry, death, and resurrection are the supreme and perfect "boast in the LORD." Christ, who "made himself nothing, by taking the very nature of a servant, being made in human likeness" (Philippians 2:7), perfectly embodied the humility that David speaks of. He consistently glorified the Father, declaring, "I can do nothing on my own. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of him who sent me" (John 5:30). His ultimate act of humility and obedience on the cross is God's greatest boast of love, justice, and power, providing salvation for all who believe. It is in Christ's finished work that believers truly "boast," as Paul declares, "May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world" (Galatians 6:14). Furthermore, Jesus Himself came specifically to bring good news to "the poor" and "the oppressed" (Luke 4:18-19), embodying the very humility that is receptive to God's message. His life, atoning death, and triumphant resurrection are the ultimate testimony that the humble hear and are made eternally glad, for in Him, they find not just temporary deliverance, but everlasting joy, salvation, and a confident boast in the Lord.