Psalms 34:5

Translation
King James Version
They looked unto him, and were lightened: and their faces were not ashamed.
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KJV (with Strong's)
They looked H5027 unto him, and were lightened H5102: and their faces H6440 were not ashamed H2659.
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Complete Jewish Bible
They looked to him and grew radiant; their faces will never blush for shame.
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Berean Standard Bible
Those who look to Him are radiant with joy; their faces shall never be ashamed.
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American Standard Version
They looked unto him, and were radiant; And their faces shall never be confounded.
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World English Bible Messianic
They looked to him, and were radiant. Their faces shall never be covered with shame.
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Geneva Bible (1599)
They shall looke vnto him, and runne to him: and their faces shall not be ashamed, saying,
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Young's Literal Translation
They looked expectingly unto Him, And they became bright, And their faces are not ashamed.
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See also
Hebrews 12:2Psalms 123:1Psalms 123:2Psalms 25:3Psalms 18:28Psalms 36:9Psalms 97:11
In the KJVVerse 14,394 of 31,102

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SUMMARY

Psalms 34:5 presents a profound promise to those who earnestly seek the Lord: a transformative experience of divine illumination and deliverance from shame. It depicts a dynamic interaction where the act of turning one's gaze toward God results in an inner and outer radiance, signifying spiritual clarity, joy, and vindication, assuring believers that their trust in Him will never lead to disappointment or disgrace.

CONTEXT

  • Literary Context: Psalm 34 is a psalm of thanksgiving and wisdom, traditionally attributed to David. It is an acrostic psalm, though imperfectly so, where each verse begins with a successive letter of the Hebrew alphabet (excluding verse 5, which is part of a larger thought). The preceding verses Psalms 34:1-4 feature David's personal testimony of God's goodness and his own experience of seeking the Lord and receiving an answer. He declares his unwavering commitment to bless the Lord and invites others to join him in magnifying God's name. Verse 5 then extends this personal testimony into a universal principle, inviting all who look to God to experience the same deliverance and joy that David found. The psalm continues with an exhortation to fear the Lord and a detailed description of the blessings that follow those who do, contrasting the righteous with the wicked.
  • Historical & Cultural Context: The superscription of Psalm 34 explicitly links it to David's feigning madness before Abimelech (Achish, king of Gath) as narrated in 1 Samuel 21:10-15. In a moment of extreme peril and desperation, David, rather than relying on his own strength or cunning, turned to God for deliverance. The psalm, therefore, emerges from a crucible of fear and uncertainty, transforming into a song of profound gratitude and a public declaration of God's unwavering faithfulness. In ancient Near Eastern cultures, "shame" (Hebrew: boshet) was a powerful social and personal concept, often associated with public disgrace, failure, or being exposed as weak or foolish. To be "not ashamed" meant to be vindicated, honored, and to hold one's head high, reflecting a restored reputation and divine approval, signifying that one's trust was not misplaced.
  • Key Themes: This verse significantly contributes to several overarching themes within Psalm 34 and the broader Psalter. A primary theme is the sovereignty and faithfulness of God in delivering those who trust Him, particularly in times of distress. It profoundly underscores the power of seeking God through prayer and dependence, emphasizing God's responsiveness to the cries of the afflicted, as vividly illustrated by David's own testimony in Psalms 34:4. The theme of divine illumination is also prominent, with "lightened" symbolizing spiritual understanding, joy, and guidance that dispels the darkness of distress and confusion. Finally, the promise of vindication and freedom from shame highlights God's commitment to upholding the righteous and ensuring that those who put their hope in Him will not be disappointed or disgraced, echoing the broader biblical promise found in Romans 10:11.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Looked (Hebrew, nâbaṭ', H5027): This primitive root (H5027) signifies "to scan, i.e. look intently at; by implication, to regard with pleasure, favor or care." It denotes an intentional, focused gaze, not a casual glance. In this context, it implies an earnest turning of one's attention, hope, and supplication towards God, indicating a posture of faith and dependence.
  • Lightened (Hebrew, nâhar', H5102): This primitive root (H5102) means "to sparkle, i.e. (figuratively) be cheerful; hence (from the sheen of a running stream) to flow, i.e. (figuratively) assemble; flow (together), be lightened." The specific meaning "be lightened" directly reflects the spiritual illumination and inner radiance that results from encountering God's presence. It suggests a transformation from inner darkness or despair to joy, clarity, and hope, which can manifest outwardly.
  • Ashamed (Hebrew, châphêr', H2659): This primitive root (H2659) means "to blush; figuratively, to be ashamed, disappointed; causatively, to shame, reproach; be ashamed, be confounded, be brought to confusion (unto shame), come (be put to) shame, bring reproach." The negation "not ashamed" therefore signifies vindication, honor, confidence, and the fulfillment of hope, implying that those who trust in God will not be left in a state of disgrace but will find their trust affirmed and their integrity upheld.

Verse Breakdown

  • "They looked unto him": This clause describes an active, intentional turning towards God. It implies a posture of faith, dependence, and expectation, where individuals direct their gaze, their hopes, and their supplications towards the divine. It is an act of seeking God's presence, help, and guidance, acknowledging His sovereignty and their own profound need. This "looking" is not a passive glance but a focused, earnest appeal of the heart and mind.
  • "and were lightened": As a direct and immediate consequence of looking to God, those who seek Him receive divine illumination. This "lightening" encompasses spiritual understanding, inner joy, a lifting of heavy burdens, and a radiant countenance that reflects God's presence and favor. It signifies a profound transformation from darkness to light, from confusion to clarity, and from despair to hope, as God's truth, comfort, and favor shine upon them.
  • "and their faces were not ashamed": This final clause describes the ultimate outcome of divine illumination and vindication. In ancient cultures, the face was often seen as a mirror of one's inner state, social standing, and honor. To be "not ashamed" means that their hopes were not dashed, their trust was not misplaced, and they were not publicly disgraced. Instead, their countenances would reflect confidence, honor, and joy, indicating that God had indeed responded to their cry, upheld their integrity, and delivered them from potential humiliation or disappointment.

Literary Devices

Psalms 34:5 employs several powerful literary devices to convey its transformative message. The verse utilizes Parallelism, specifically Synthetic Parallelism, where the second and third clauses expand upon or complete the thought of the first. "They looked unto him" establishes the initial action, which is then followed by "and were lightened," demonstrating a direct cause-and-effect relationship, and then "and their faces were not ashamed" further elaborates on the positive, vindicating outcome of this divine encounter. The concept of being "lightened" functions as a potent Metaphor for spiritual illumination, inner joy, and profound understanding, contrasting sharply with the darkness of distress, ignorance, or despair. The phrase "their faces were not ashamed" employs Synecdoche, where "faces" represents the whole person, implying that their entire being, their reputation, and their standing before God and humanity would be vindicated. This also subtly touches on Anthropomorphism, attributing human characteristics (a face that can be ashamed or not) to the outcome of a spiritual experience, making the divine interaction relatable and impactful.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse stands as a profound theological statement on the nature of God's responsiveness to humanity's earnest yearning. It affirms God as the singular source of all light, truth, and vindication for those who turn to Him in faith and dependence. The experience of being "lightened" connects deeply to the broader biblical theme of God as light, who dispels darkness, reveals truth, and brings joy and understanding to His people. The assurance of "not ashamed" speaks powerfully to God's character as a faithful covenant partner who never disappoints those who trust in His promises, ensuring their ultimate honor and integrity. It underscores the divine principle that genuine reliance on God leads not to humiliation or despair but to exaltation, affirmation of hope, and a radiant display of His glory.

REFLECTION AND APPLICATION

Psalms 34:5 offers timeless and profound encouragement for believers navigating life's myriad challenges. It serves as a potent reminder that our primary and most effective response in times of distress, confusion, or even public scrutiny should be to "look unto Him"—to fix our gaze on God through fervent prayer, devoted worship, and unwavering reliance on His infallible Word. This active posture of faith is not merely a passive hope but an intentional, deliberate turning of our hearts and minds towards the One who is our ultimate and unfailing source of help. When we adopt this posture, we can confidently anticipate a profound spiritual "lightening"—an infusion of divine clarity, an unshakeable inner peace, and a transcendent joy that powerfully transcends our immediate circumstances. This divine light not only illuminates our path forward but also profoundly transforms our countenance, dispelling the oppressive shadows of shame, fear, or disappointment. We are assured that our trust in God will never, ever be in vain; He will uphold us, vindicate us, and ensure that our hope is ultimately fulfilled, enabling us to stand with unwavering confidence and radiating His glory to a watching world.

Questions for Reflection

  • What does it practically mean for me to "look unto Him" in my current circumstances, especially when facing challenges or uncertainties?
  • In what specific areas of my life do I most deeply need God's "lightening"—whether it be clarity, joy, understanding, or a lifting of burdens?
  • Are there any areas where I currently feel shame, fear disappointment, or anticipate disgrace, and how can I intentionally apply the promise of "not ashamed" to those feelings and situations?
  • How does my countenance, both inwardly and outwardly, reflect my deep reliance on God, particularly in challenging or trying times?

FAQ

What does it mean to be "lightened" in a spiritual sense?

Answer: To be "lightened" (Hebrew: nâhar) in a spiritual sense means to receive divine illumination, understanding, and joy directly from God. It signifies a profound inner transformation where the darkness of confusion, despair, spiritual blindness, or heavy burdens is dispelled by God's truth and presence. This can manifest as newfound clarity in decision-making, a tangible lifting of emotional or spiritual weight, an infusion of hope, or an outward radiance that reflects an inner peace and joy. It's akin to having a spiritual light switched on within one's soul, allowing one to see God's perspective, discern His will, and experience His comforting and empowering presence, as beautifully highlighted in Psalm 27:1.

CHRIST-CENTERED FULFILLMENT

Psalms 34:5 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ, who is the very embodiment of divine light and the one who definitively removes all shame. He is the true "light of the world" John 8:12, and those who look to Him in faith are indeed "lightened" by His truth, grace, and the indwelling of His Spirit, receiving not only spiritual understanding but also the promise of eternal life. Through His atoning sacrifice on the cross, Jesus bore the ultimate shame and disgrace of humanity, becoming sin for us—He who knew no sin—so that in Him we might become the righteousness of God 2 Corinthians 5:21. By looking to Him in faith, we are not only illuminated but also cleansed from sin and delivered from the condemnation and shame that sin inherently brings. Our faces are not ashamed because our hope is securely founded in Him, the "cornerstone chosen and precious," and as 1 Peter 2:6 affirms, "whoever believes in him will not be put to shame." In Christ, we find complete vindication, honor, and the radiant glory of God, enabling us to reflect His light to a world desperately in need.

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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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Augustine of HippoAD 430
Exposition on Psalm 34
I have said who was the exhorter, namely, that lover who would not alone embrace what he loves, and says, "Approach unto Him, and be ye lightened" [Psalm 34:5]. For he says what he himself proved. For some spiritual person in the Body of Christ, or even our Lord Jesus Christ Himself according to the flesh, the Head exhorting His Own Members, says; what? "Approach unto Him, and be ye lightened." Or rather some spiritual Christian invites us to approach to our Lord Jesus Christ Himself. But let us approach to Him and be lightened; not as the Jews approached to Him, that they might be darkened; for they approached to Him that they might crucify Him: let us approach to Him that we may receive His Body and Blood. They by Him crucified were darkened; we by eating and drinking The Crucified are lightened. "Approach unto Him, and be ye lightened." Lo, this is said to the Gentiles. Christ was crucified amid the Jews raging and seeing; the Gentiles were absent; lo, they have approached who were in darkness, and they who saw not are lightened. Whereby approach the Gentiles? By following with faith, by longing with the heart, by running with charity. Your feet are your charity. Have two feet, be not lame. What are your two feet? The two commandments of love, of your God, and of your Neighbour. With these feet run thou unto God, approach unto Him, for He has both exhorted you to run, and has Himself shed His Own Light, as he has magnificently and divinely continued. "And your faces shall not be ashamed." "Approach" (says he) "unto Him, and be ye lightened; and your faces shall not be ashamed." No face shall be ashamed but of the proud. Wherefore? Because he would be lifted up, and when he has suffered insult, or ignominy, or mischance in this world, or any affliction, he is ashamed. But fear not thou, approach unto Him, and you shall not be ashamed....
Theodoret of CyrusAD 458
COMMENTARY ON THE PSALMS 34:4
Whoever approaches him in faith receives rays of intellectual light.
CassiodorusAD 585
EXPLANATION OF THE PSALMS 34:6
His light is said to be inaccessible when the unique and omnipotent character of its substance is described. But when the grace of the holy Godhead pours itself forth, one both approaches him and is offered blessed illumination.
Sahdona the SyrianAD 649
BOOK OF PERFECTION 2:62
Let us therefore also gaze on God, raising up and exalting his holy name in praise. Let us take refuge with his purity by continual recollection of his name; let us sculpt out the beauty of our souls by gazing on the likeness of his glory, so that we may be seen to be glorious statues of his divinity within creation.
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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