Psalms · Chapter 34

Verse 1. I will bless the Lord at all times] He has laid me under endless obligation to him, and I will praise him while I have a being.

Verses 1, 2. I will bless the Lord at all times — I will never forget to bless God for this miraculous deliverance. My soul shall make her boast, &c. — Shall glory in this, that I have so powerful and gracious a Lord and Master. The humble shall hear — Or the meek, that is, the righteous; and be glad — Both from their love to me, and the public good, which they know that I design and seek above all things; and for the comfort and benefit of my example to them, in similar straits and difficulties.

1. Times—The word comprehends the idea of seasons, occasions, as well as continued duration. Continually—The spirit of praise (as of prayer, Ephesians 6:18) should be unintermitted, and the act habitual and regular.

V. 2. Shall boast-Shall glory in this, that I have so powerful and so gracious a master. The humble-The righteous.

Verse 2. My soul shall make her boast] Shall set itself to praise the Lord-shall consider this its chief work.

The humble] µywn[ anavim, the afflicted, such as David had been.

Verses 1, 2. I will bless the Lord at all times — I will never forget to bless God for this miraculous deliverance. My soul shall make her boast, &c. — Shall glory in this, that I have so powerful and gracious a Lord and Master. The humble shall hear — Or the meek, that is, the righteous; and be glad — Both from their love to me, and the public good, which they know that I design and seek above all things; and for the comfort and benefit of my example to them, in similar straits and difficulties.

2. Boast in the Lord—The word rendered “boast,” means to shine, to make clear, and also to exclaim aloud. It is commonly the word for praise. To “boast in the Lord,” is to proclaim aloud his acts towards us, giving him the honour of our deliverances.

V. 3. Together-Not in place, for David was now banished from the place of God’s publick worship, but in affection: let our souls meet, and let our praises meet in the ears of the all-hearing God.

Verse 3. Magnify the Lord with me] hwhyl wldg gaddelu lavhovah, “make greatness to Jehovah;” show his greatness; and let “us exalt his name,” let us show how high and glorious it is.

Verse 3. O magnify the Lord with me — Join your praises with mine, O ye humble ones. And let us exalt his name together — If not in one place, yet in affection and work: let our souls meet, and let our praises meet in the ears of the all-hearing God. Or the word wdjy, jachdav, may be rendered, alike; that is, with equal zeal and fervency; let none be willing to be outstripped by another. To magnify, or exalt, and the like expressions, “do not mean that we can add any thing to the glory of the name or nature of God; but that we should show forth, and publicly celebrate his majesty and greatness, when we experience the interpositions of his providence in our deliverance from any threatening evil. We should then, with the psalmist, ascribe our safety, not to our own contrivance, subtlety, or power, but to the care of God, who watches over us.”

3. Magnify… exalt his name—Not absolutely, but relatively in the eyes of men, by showing forth his wonderful mercies. We magnify God by ascribing greatness to him. Deuteronomy 32:3. Verses 1, 2, are a declaration of what the psalmist will do; verse 3, a call upon all to join him.

Verse 4. I sought the Lord] This is the reason and cause of his gratitude. I sought the Lord, and he heard me, and delivered me out of all my fears. This answers to the history; for when David heard what the servants of Achish said concerning him, “he laid up the words in his heart, and was greatly afraid,” 1 Samuel 21:13. To save him, God caused the epileptic fit to seize him; and, in consequence, he was dismissed by Achish, as one whose defection from his master, and union with the Philistines, could be of no use, and thus David’s life and honour were preserved. The reader will see that I proceed on the ground laid down by the Septuagint. See before, Psalm 34:1.

Verses 4-6. I sought the Lord, and he heard me — David now proceeds to give reasons why God should be praised and glorified; he himself and others had found by experience, that he was a God hearing and answering prayer. He first mentions his own case. God had heard and answered him, and delivered him from all his fears — Not only from the death he feared, but from the disquietude he was put into by the fear of it. “This,” says Chandler, “exactly answers to the history, which informs us, that when David heard what the servants of Achish said concerning him, he laid up these words in his heart, and was greatly afraid, 1 Samuel 21:13. Undoubtedly he thought himself in extreme danger, but instead of removing their suspicions, and his own fears, by offering to join with the Philistines against his country, he rather chose to counterfeit madness, and trust Providence with the success of it, than secure his safety by base and dishonourable compliances.” But it may be said, David was a great and eminent man; and we cannot expect to be favoured as he was: Have any others ever experienced the like benefit by prayer? Yes, many besides him. For, They looked unto him — Namely, the humble, or they that feared him; they sought and expected help from the Lord, and were lightened — Comforted and encouraged. The meaning of the passage, Chandler thinks, is, that the humble looked to God for the psalmist’s protection and received that light, that is, that comfort and joy, from him upon David’s return to safety, which diffused itself through their whole hearts; so that their faces were not ashamed, or, as wrpjy, jechparu, signifies, “were not put to the blush for shame,” by being disappointed as to their hope on his account. But we may, with the ancient interpreters, read these and the foregoing words imperatively, as an exhortation to others; thus, Look unto him — That is, with an eye of faith and prayer, and be ye enlightened — Take comfort in the expectation of mercy from him. If it be said, “Perhaps these also were persons of great eminence, like David himself, and upon that account were highly favoured, or their numbers made them considerable;” the psalmist replies, This poor man cried, and the Lord heard him — 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, for God will regard the prayer of the destitute, Psalm 102:17; Isaiah 57:15.

4. I sought… he heard… and delivered me—Here is a brief analysis of the psalmist’s theme of praise, or boasting, and the reasons for his earnestness as well. Identified by the courtiers of Achish, charged of being the most powerful enemy of the Philistines, and being now in their hands, he had no resort but prayer, no help but in God; and He heard him and brought him forth in safety.

V. 5. Lightened-Comforted and encouraged. Ashamed-They were not disappointed of their hope.

Verse 5. They looked unto him] Instead of wcybh hibbitu, they looked, several of Dr. Kennicott’s and Deuteronomy Rossi’s MSS. have wcybh habbitu, with the point pathach, “Look ye.”

And their faces were not ashamed.] Some MSS., and the Complutensian Polyglot, make this clause the beginning of a new verse and as it begins with a vau, ופניהם upheneyhem, “and their faces,” they make it supply the place of the verse which appears to be lost; but see what is said in the introduction before the first verse.

Verses 4-6. I sought the Lord, and he heard me — David now proceeds to give reasons why God should be praised and glorified; he himself and others had found by experience, that he was a God hearing and answering prayer. He first mentions his own case. God had heard and answered him, and delivered him from all his fears — Not only from the death he feared, but from the disquietude he was put into by the fear of it. “This,” says Chandler, “exactly answers to the history, which informs us, that when David heard what the servants of Achish said concerning him, he laid up these words in his heart, and was greatly afraid, 1 Samuel 21:13. Undoubtedly he thought himself in extreme danger, but instead of removing their suspicions, and his own fears, by offering to join with the Philistines against his country, he rather chose to counterfeit madness, and trust Providence with the success of it, than secure his safety by base and dishonourable compliances.” But it may be said, David was a great and eminent man; and we cannot expect to be favoured as he was: Have any others ever experienced the like benefit by prayer? Yes, many besides him. For, They looked unto him — Namely, the humble, or they that feared him; they sought and expected help from the Lord, and were lightened — Comforted and encouraged. The meaning of the passage, Chandler thinks, is, that the humble looked to God for the psalmist’s protection and received that light, that is, that comfort and joy, from him upon David’s return to safety, which diffused itself through their whole hearts; so that their faces were not ashamed, or, as wrpjy, jechparu, signifies, “were not put to the blush for shame,” by being disappointed as to their hope on his account. But we may, with the ancient interpreters, read these and the foregoing words imperatively, as an exhortation to others; thus, Look unto him — That is, with an eye of faith and prayer, and be ye enlightened — Take comfort in the expectation of mercy from him. If it be said, “Perhaps these also were persons of great eminence, like David himself, and upon that account were highly favoured, or their numbers made them considerable;” the psalmist replies, This poor man cried, and the Lord heard him — 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, for God will regard the prayer of the destitute, Psalm 102:17; Isaiah 57:15.

5. They looked— “Looked,” here, imports intense longing, as Numbers 21:9. But who “looked?” The subject of the verb is not apparent, the humble, (ver. 2,) being too far removed. It is better taken as a universal truth, as if David had suddenly generalized his local experience. “They looked,”—equal to, whosoever looketh, etc. Were lightened— Brightened up. The shining of God’s face radiated theirs. Exodus 34:29-35. The word nahar commonly means to flow, (the noun is the ordinary word for river,) and might here be rendered flowed together; but as it stands contrasted with ashamed, in the next line, it is better to take the more radical sense, as in Isaiah 60:5, where instead of “flow together,” as in the English Bible, read “shalt shine.”

V. 6. This man-David.

Verse 6. This poor man cried] yn[ hz zeh ani, “This afflicted man,” David.

Verses 4-6. I sought the Lord, and he heard me — David now proceeds to give reasons why God should be praised and glorified; he himself and others had found by experience, that he was a God hearing and answering prayer. He first mentions his own case. God had heard and answered him, and delivered him from all his fears — Not only from the death he feared, but from the disquietude he was put into by the fear of it. “This,” says Chandler, “exactly answers to the history, which informs us, that when David heard what the servants of Achish said concerning him, he laid up these words in his heart, and was greatly afraid, 1 Samuel 21:13. Undoubtedly he thought himself in extreme danger, but instead of removing their suspicions, and his own fears, by offering to join with the Philistines against his country, he rather chose to counterfeit madness, and trust Providence with the success of it, than secure his safety by base and dishonourable compliances.” But it may be said, David was a great and eminent man; and we cannot expect to be favoured as he was: Have any others ever experienced the like benefit by prayer? Yes, many besides him. For, They looked unto him — Namely, the humble, or they that feared him; they sought and expected help from the Lord, and were lightened — Comforted and encouraged. The meaning of the passage, Chandler thinks, is, that the humble looked to God for the psalmist’s protection and received that light, that is, that comfort and joy, from him upon David’s return to safety, which diffused itself through their whole hearts; so that their faces were not ashamed, or, as wrpjy, jechparu, signifies, “were not put to the blush for shame,” by being disappointed as to their hope on his account. But we may, with the ancient interpreters, read these and the foregoing words imperatively, as an exhortation to others; thus, Look unto him — That is, with an eye of faith and prayer, and be ye enlightened — Take comfort in the expectation of mercy from him. If it be said, “Perhaps these also were persons of great eminence, like David himself, and upon that account were highly favoured, or their numbers made them considerable;” the psalmist replies, This poor man cried, and the Lord heard him — 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, for God will regard the prayer of the destitute, Psalm 102:17; Isaiah 57:15.

Ver. 6. This poor man cried. David, a prince yesterday, was poor to-day; an exile among his enemies, and destitute of friends. Yesterday, Saul sought his life, and now the friends of Goliath ask for his blood. This may represent a sinner pursued by death, or the sword. While among the Philistines, the men of the world, they take counsel to destroy him. He has no friend, no deliverer but the Lord. Faith and prayer are his only resources, and the Lord who saved David from the hands of his enemies will save the contrite from sin and death.

6. This poor man—That is, David, now standing forth unconsciously as the representative of the humble, or “poor in spirit.”

V. 7. The angel-The angels, the singular number being put for the plural.

Verse 7. The angel of the Lord encampeth round] I should rather consider this angel in the light of a watchman going round his circuit, and having for the objects of his especial care such as fear the Lord.

Verse 7. The angel of the Lord, &c. — This is another reason why men should praise and glorify God. The singular number is here put for the plural; for the psalmist does not speak of one single angel, but of a guard of angels, as unanimous, however, in their service as if they were but one; Encampeth round about them that fear him — As a lifeguard about a prince; and delivereth them — Guardeth them from dangers on every side, or rescueth them from them, and from trials and troubles when they are suffered to fall into them: to which work they are appointed by God, Hebrews 1:14. God makes use of the attendance of good spirits, for the protection of his people from the malice and power of evil spirits, and more good offices the holy angels do us daily than we are aware of. Though in dignity and endowments of nature they are very superior to us; though they retain their primitive rectitude, which we have lost; though they have constant employment in the upper world to praise God, and are entitled to 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, Genesis 32:1, and Elisha’s, 2 Kings 6:17. All the glory be to the God of the angels!

Ver. 7. The angel of the Lord encampeth round about them that fear him. The reference seems to be to Mahanaim, or the two hosts of angels who encamped on each side of Jacob’s tents, to guard him against impending danger. Old Hesiod had nearly the same ideas of the angelic ministry as the psalmist.

Autar epieken tauto genov kata gaia kaluyen Toi men Daimonev eisi, Diov megalou dia boulav Esqloi epicqonioi fulakev qnhtwn anqrwpwn. k. t. l. — OP. ET DIES. lib. 1. ver. 120. When in the grave this race of men was laid, Soon was a world of holy dæmons made, Aërial spirits, by great Jove designed, To be on earth the guardians of mankind. Invisible to mortal eyes they go,

And mark our actions, good or bad below; Th’ immortal spies, with watchful care preside, And thrice ten thousand round their charges glide: They can reward with glory or with gold, A power, they by Divine permission hold.—COOKE.

7. Angel of the Lord—If this, as many suppose, is the “Angel of his presence,” (Isaiah 63:9,) the leader of Israel, called the “Captain of the Lord’s host,” (Joshua 5:14,) “Angel of the covenant,” (Malachi 3:1,) and technically understood as the Christ of the Old Testament, it makes a good sense; if otherwise, it must be taken collectively, as comprehending the host of subordinate angels, and encampeth, supposes plurality. See Psalm 91:11.

V. 8. O taste-Make trial, of it by your own experience of it. Good-Merciful and gracious.

Verse 8. O taste and see that the Lord is good] Apply to him by faith and prayer; plead his promises, he will fulfil them; and you shall know in consequence, that the Lord is good. God has put it in the power of every man to know whether the religion of the Bible be true or false. The promises relative to enjoyments in this life are the grand tests of Divine revelation. These must be fulfilled to all them who with deep repentance and true faith turn unto the Lord, if the revelation which contains them be of God. Let any man in this spirit approach his Maker, and plead the promises that are suited to his case, and he will soon know whether the doctrine be of God. He shall taste, and then see, that the Lord is good, and that the man is blessed who trusts in him. This is what is called experimental religion; the living, operative knowledge that a true believer has that he is passed from death unto life; that his sins are forgiven him for Christ’s sake, the Spirit himself bearing witness with his spirit that he is a child of God. And, as long as he is faithful, he carries about with him the testimony of the Holy Ghost; and he knows that he is of God, by the Spirit which God has given him.

Verse 8. O taste and see that the Lord is good — That is, kind, merciful, and gracious, namely, to all his people. The goodness of God, here spoken of, includes both the amiableness and benevolence of his nature, and the bounty and beneficence of his providence and grace; and, in calling us to taste and see this, the psalmist means that we should seriously, thoroughly, and affectionately consider it, and make trial of it by our own experience; which is opposed to those slight and vanishing thoughts that men usually have of the divine goodness. It is not sufficient that we find him to be a bountiful benefactor to us, but we must relish and take delight in his goodness manifested in and by his gifts, and in the contemplation of his infinite perfections and boundless love; and must be so convinced and persuaded of his goodness, as thereby to be encouraged, in the worst of times, to trust in him, and cast our care upon him.

8. Taste and see— “Tasting stands before seeing; for spiritual experience leads to spiritual knowledge, and not conversely.”—Delitzsch. Man—The word here is not the generic term for the human race, but specially denotes a mighty man, a man of strength and renown, as 1 Chronicles 9:13; 12:18; et al., such as were wont to trust in themselves. Trusteth— Literally, takes refuge, as in Isaiah 14:32. The word is almost entirely used religiously for trust in God. See on Psalm 2:12.

V. 9. Fear-Reverence, serve, and trust him: for fear is commonly put for all the parts of God’s worship.

Verse 9. There is no want to them that fear him.] He who truly fears God loves him; and he who loves God obeys him, and to him who fears, loves, and obeys God, there can be no want of things essential to his happiness, whether spiritual or temporal, for this life or for that which is to come. This verse is wanting in the Syriac.

Verses 9, 10. O fear the Lord, ye his saints — Reverence, serve, and trust in him: for fear is commonly put for all the parts of God’s worship and service. For there is no want to them that fear him — They shall so far have all good things, as to 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. and as to this life they shall have what is necessary for the support of it. For godliness hath the promise of the life that now is, and they that seek the kingdom of God and his righteousness, shall have other things, that are needful, added to them, Matthew 6:33; 1 Timothy 4:8. The young lions do lack, &c. — “All the ancient versions,” says Dr. Dodd, “except the Chaldee, read, great, powerful men, instead of young lions: and Houbigant renders the place, rich men are become poor and hungry; but they who seek the Lord, &c. This sense is undoubtedly good: but I see nothing to object against our own reading: for the meaning is, that if God takes care of the beasts of the field, much more will he take care of them who fear him, and much sooner suffer those to die for want of their prey, than these to perish through want of necessaries, or the failure of his protection.” Shall not want any good thing — Any thing necessary and truly good for them, all circumstances considered; of which God alone is a competent judge. And, therefore, although he doth usually take special care to supply the wants of good men, and hath often done it by extraordinary ways, when ordinary have failed; yet he knows that wants and crosses are sometimes more necessary for, and will be more useful to them, than those things which they may think needful, and in such cases he manifests greater mercy to them in denying them supplies than in granting them.

Verse 10. The young lions do lack] Instead of כפירים kephirim, the young lions, one of Kennicott’s MSS. has כבירים cabbirim, “powerful men.” The Vulgate, Septuagint, Æthiopic, Syriac, Arabic, and Anglo-Saxon have the same reading. Houbigant approves of this; and indeed the sense and connection seem to require it. My old Psalter reads:—The Ryche had nede; and thai hungerd: but sekand Lard sal noght be lessed of alle gode. That es, says the paraphrase, with outen lessyng thai sal have God; that es alle gode; for in God is al gode.

Verses 9, 10. O fear the Lord, ye his saints — Reverence, serve, and trust in him: for fear is commonly put for all the parts of God’s worship and service. For there is no want to them that fear him — They shall so far have all good things, as to 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. and as to this life they shall have what is necessary for the support of it. For godliness hath the promise of the life that now is, and they that seek the kingdom of God and his righteousness, shall have other things, that are needful, added to them, Matthew 6:33; 1 Timothy 4:8. The young lions do lack, &c. — “All the ancient versions,” says Dr. Dodd, “except the Chaldee, read, great, powerful men, instead of young lions: and Houbigant renders the place, rich men are become poor and hungry; but they who seek the Lord, &c. This sense is undoubtedly good: but I see nothing to object against our own reading: for the meaning is, that if God takes care of the beasts of the field, much more will he take care of them who fear him, and much sooner suffer those to die for want of their prey, than these to perish through want of necessaries, or the failure of his protection.” Shall not want any good thing — Any thing necessary and truly good for them, all circumstances considered; of which God alone is a competent judge. And, therefore, although he doth usually take special care to supply the wants of good men, and hath often done it by extraordinary ways, when ordinary have failed; yet he knows that wants and crosses are sometimes more necessary for, and will be more useful to them, than those things which they may think needful, and in such cases he manifests greater mercy to them in denying them supplies than in granting them.

Ver. 10. The young lions do lack. The LXX and the Vulgate read, strong or mighty men do lack. In the Hebrew word the change of a single letter varies the sense, and it is probable that µyrybk kabirim, mighty men, was by mistake written µyrypk kepirim, young lions.

10. Young lions—The lion is referred to as being the strongest beast of the forest known to Palestine, and hence able to secure his food; and the young lion is one in full strength and agility, distinguished from the whelp and the old lion. These may lack and suffer hunger, but not they who seek the Lord.

Verse 11. Come, ye children] All ye that are of an humble, teachable spirit.

I will teach you the fear of the Lord.] I shall introduce the translation and paraphrase from my old Psalter; and the rather because I believe there is a reference to that very improper and unholy method of teaching youth the system of heathen mythology before they are taught one sound lesson of true divinity, till at last their minds are imbued with heathenism, and the vicious conduct of gods, goddesses, and heroes, here very properly called tyrants, becomes the model of their own; and they are as heathenish without as they are heathenish within.

Trans. Cummes sones heres me: bred of Lard I sal gou lere. Par. Cummes with trauth and luf: sones, qwam I gette in haly lere: heres me. With eres of hert. I sal lere you, noght the fabyls of poetes; na the storys of tyrauntz; bot the dred of oure Larde, that wyl bryng thou til the felaghschippe of aungels; and thar in is lyfe.” I need not paraphrase this paraphrase, as it is plain enough.

Verse 11. Come, ye children, &c. — Come hither, then, all ye, who, by considering the advantages described above, which attend true religion, are become desirous of obtaining it, and, therefore, are willing to be instructed; hearken unto me — In simplicity and humility of mind, seriously resolved to comply with the divine will as far as it is made known to you; and I will teach you the fear of the Lord — The true and acceptable way of worshipping and serving him, so that you may please and glorify him here, and be admitted into his kingdom hereafter.

11. Come, ye children—Those who are such in spirit, but not in understanding. Thus John, in his epistles, terms such as he would teach, because they are teachable. Deeply experienced in the things of God, he seeks to communicate the same to others.

V. 12. Life-A long and happy life, begun in this world and continued for ever in the next. Good-In which he may enjoy good, prosperity or happiness.

Verse 12. What man is he that desireth life] He who wishes to live long and to live happily, let him act according to the following directions. For a comment upon this and the four ensuing verses, see the notes on 1 Peter 3:10-12.

Verse 12. What man is he that desireth life — A long and happy life, begun in this world and continued for ever in the next: namely, who is he that seriously and in good earnest desires it, so as to be willing to use any endeavours which shall be prescribed to him? for otherwise the question would be needless, there being no man but desires it, at least, coldly and faintly. And loveth many days — Hebrew, loveth days to see, that is, in which he may see, or enjoy, good, namely, prosperity and happiness.

12-14. Contain instructions for useful and happy living: first in the government of the tongue, and an honest and sincere habit of speech; secondly in the avoidance of evil, and the diligent pursuit of peace.

V. 13. Evil-From all manner of evil speaking, from all injurious, false and deceitful speeches.

Verses 13, 14. Keep thy tongue from evil — From all manner of evil speaking, from all injurious, false, and deceitful speeches; and thy lips from speaking guile — Or, guileful words, contrary to truth and sincerity, and the real thoughts and intentions of thy heart, and used with a purpose of deceiving others by them. Depart from evil — From all sin, and especially from all wicked, and injurious acts and practices against thy neighbour. And do good — Be ready to perform all good and friendly offices to all men, as thou hast opportunity. Seek peace — Study, by all possible means, to live peaceably and quietly with all men, avoiding grudges, debates, dissensions, strifes, and enmities; and pursue it — Do not only embrace it gladly, when it is offered, but follow hard after it, when it seems to flee away from thee, and use all possible endeavours by fair and kind words, by condescensions, and by the mediation or assistance of others to recover it, and to compose all differences, which may arise between thee and others.

12-14. Contain instructions for useful and happy living: first in the government of the tongue, and an honest and sincere habit of speech; secondly in the avoidance of evil, and the diligent pursuit of peace.

V. 14. Depart-From all sin. Do good-Be ready to perform all good offices to all men. Seek-Study by all means possible to live peaceable with all men. Pursue it-Do not only embrace it gladly when it is offered, but follow hard after it, when it seems to flee away from thee.

Verses 13, 14. Keep thy tongue from evil — From all manner of evil speaking, from all injurious, false, and deceitful speeches; and thy lips from speaking guile — Or, guileful words, contrary to truth and sincerity, and the real thoughts and intentions of thy heart, and used with a purpose of deceiving others by them. Depart from evil — From all sin, and especially from all wicked, and injurious acts and practices against thy neighbour. And do good — Be ready to perform all good and friendly offices to all men, as thou hast opportunity. Seek peace — Study, by all possible means, to live peaceably and quietly with all men, avoiding grudges, debates, dissensions, strifes, and enmities; and pursue it — Do not only embrace it gladly, when it is offered, but follow hard after it, when it seems to flee away from thee, and use all possible endeavours by fair and kind words, by condescensions, and by the mediation or assistance of others to recover it, and to compose all differences, which may arise between thee and others.

12-14. Contain instructions for useful and happy living: first in the government of the tongue, and an honest and sincere habit of speech; secondly in the avoidance of evil, and the diligent pursuit of peace.

Verses 15, 16. The eyes of the Lord are upon the righteous — This is added to show that the practice of these duties (verses 13, 14) is the true and best, and, indeed, the only way to see that good proposed and promised; both because such righteous persons, howsoever they may meet with affronts and injuries from men, are under the special care of God, signified in this verse, and those who do the evils there forbidden shall find, to their cost, that God is their enemy, verse 16. The face of the Lord — That is, his anger, often called his face, because anger discovers itself in a person’s face; is against them that do evil — That commit known sin in any instances, especially in those above mentioned. To cut off the remembrance of them, &c. — Utterly to root them out and destroy them, and so to deprive both them and their children of that worldly happiness, which is the only thing that they desire, and seek by their wicked courses.

15-22. These closing words are devoted to an earnest digest of the moral government of God in redeeming the humble and contrite, and punishing the wicked. Broken heart… contrite spirit—Comp. Psalm 51:17; 1 Samuel 16:7. Saveth—Besides the national salvation of the covenant people, the Old Testament rises often to the New Testament apprehension of the salvation of individuals, whether Jew or Gentile, of a given class, in the text denominated those of a “contrite spirit.” Thus, also, it speaks of the “meek,” (Psalm 76:9;) the “humble,” (Psalm 22:29;) the “upright,” (Proverbs 28:18;) but not of the “wicked.” Psalm 18:41. Keepeth his bones—Compare Matthew 10:30. Redeemeth—The word first occurs Genesis 48:16, where it marks an advance in christological terminology, as the words “righteousness,” “believed,” “reckoned,” or imputed, do in Genesis 15:5. Jehovah is the Redeemer, but as under the law the redeemer must be a kinsman of the redeemed, (see Leviticus 25:24, 25; Ruth 2:20; 4:1-8,) so Jehovah here assumes that relation, and in this idea the doctrine of the incarnation finds its Old Testament germ. See Job 19:25; Hebrews 2:14-18. Shall be desolate—Better, Shall be guilty; so, also, in verse 21. They shall not be classed with, and hence not treated as, the guilty. See on Psalm 26:9.

V. 16. The face-His anger, which discovers itself in the face.

Verses 15, 16. The eyes of the Lord are upon the righteous — This is added to show that the practice of these duties (verses 13, 14) is the true and best, and, indeed, the only way to see that good proposed and promised; both because such righteous persons, howsoever they may meet with affronts and injuries from men, are under the special care of God, signified in this verse, and those who do the evils there forbidden shall find, to their cost, that God is their enemy, verse 16. The face of the Lord — That is, his anger, often called his face, because anger discovers itself in a person’s face; is against them that do evil — That commit known sin in any instances, especially in those above mentioned. To cut off the remembrance of them, &c. — Utterly to root them out and destroy them, and so to deprive both them and their children of that worldly happiness, which is the only thing that they desire, and seek by their wicked courses.

15-22. These closing words are devoted to an earnest digest of the moral government of God in redeeming the humble and contrite, and punishing the wicked. Broken heart… contrite spirit—Comp. Psalm 51:17; 1 Samuel 16:7. Saveth—Besides the national salvation of the covenant people, the Old Testament rises often to the New Testament apprehension of the salvation of individuals, whether Jew or Gentile, of a given class, in the text denominated those of a “contrite spirit.” Thus, also, it speaks of the “meek,” (Psalm 76:9;) the “humble,” (Psalm 22:29;) the “upright,” (Proverbs 28:18;) but not of the “wicked.” Psalm 18:41. Keepeth his bones—Compare Matthew 10:30. Redeemeth—The word first occurs Genesis 48:16, where it marks an advance in christological terminology, as the words “righteousness,” “believed,” “reckoned,” or imputed, do in Genesis 15:5. Jehovah is the Redeemer, but as under the law the redeemer must be a kinsman of the redeemed, (see Leviticus 25:24, 25; Ruth 2:20; 4:1-8,) so Jehovah here assumes that relation, and in this idea the doctrine of the incarnation finds its Old Testament germ. See Job 19:25; Hebrews 2:14-18. Shall be desolate—Better, Shall be guilty; so, also, in verse 21. They shall not be classed with, and hence not treated as, the guilty. See on Psalm 26:9.

Verse 17. The righteous cry] There is no word in the present Hebrew text for righteous; but all the versions preserve it. I suppose it was lost through its similitude to the word wq[x tsaaku, they cry µyqydx wq[x tsaaku tsaddikim, the righteous cry.

15-22. These closing words are devoted to an earnest digest of the moral government of God in redeeming the humble and contrite, and punishing the wicked. Broken heart… contrite spirit—Comp. Psalm 51:17; 1 Samuel 16:7. Saveth—Besides the national salvation of the covenant people, the Old Testament rises often to the New Testament apprehension of the salvation of individuals, whether Jew or Gentile, of a given class, in the text denominated those of a “contrite spirit.” Thus, also, it speaks of the “meek,” (Psalm 76:9;) the “humble,” (Psalm 22:29;) the “upright,” (Proverbs 28:18;) but not of the “wicked.” Psalm 18:41. Keepeth his bones—Compare Matthew 10:30. Redeemeth—The word first occurs Genesis 48:16, where it marks an advance in christological terminology, as the words “righteousness,” “believed,” “reckoned,” or imputed, do in Genesis 15:5. Jehovah is the Redeemer, but as under the law the redeemer must be a kinsman of the redeemed, (see Leviticus 25:24, 25; Ruth 2:20; 4:1-8,) so Jehovah here assumes that relation, and in this idea the doctrine of the incarnation finds its Old Testament germ. See Job 19:25; Hebrews 2:14-18. Shall be desolate—Better, Shall be guilty; so, also, in verse 21. They shall not be classed with, and hence not treated as, the guilty. See on Psalm 26:9.

V. 18. Nigh-Ready to hear and succour them. To-Those whose spirits are truly humbled under the hand of God, and the sense of their sins, whose hearts are subdued, and made obedient to God’s will and submissive to his providence.

Verse 18. A broken heart] bl yrbvn nishberey leb, the heart broken to shivers.

A contrite spirit.] jwr yakd dakkeey ruach, “the beaten-out spirit.” In both words the hammer is necessarily implied; in breaking to pieces the ore first, and then plating out the metal when it has been separated from the ore. This will call to the reader’s remembrance Jeremiah 23:29: “Is not my word like as a fire, saith the Lord? And like a hammer that breaketh the rock in pieces?” The breaking to shivers, and beating out, are metaphorical expressions: so are the hammer and the rock. What the large hammer struck on a rock by a powerful hand would do, so does the word of the Lord when struck on the sinner’s heart by the power of the Holy Spirit. The broken heart, and the contrite spirit, are two essential characteristics of true repentance.

Verse 18. The Lord is nigh unto them that are of a broken heart — Ready to hear and succour them; though, by the course of his providence toward them, he may sometimes seem to themselves and others to stand afar off. “God is near to all men; for in him they live: but he is near to the broken in heart, in a peculiar sense, as he is ever ready and able to help them; as men are much more capable of assisting those they value, when present with them than when absent from them; from which this form of speech, as applied to God, is taken.” — Chandler. And saveth such as be of a contrite spirit — Those whose spirits are truly humbled under the hand of God, and the sense of their sins, whose hearts are subdued, and made obedient to God’s will, and submissive to his providence.

15-22. These closing words are devoted to an earnest digest of the moral government of God in redeeming the humble and contrite, and punishing the wicked. Broken heart… contrite spirit—Comp. Psalm 51:17; 1 Samuel 16:7. Saveth—Besides the national salvation of the covenant people, the Old Testament rises often to the New Testament apprehension of the salvation of individuals, whether Jew or Gentile, of a given class, in the text denominated those of a “contrite spirit.” Thus, also, it speaks of the “meek,” (Psalm 76:9;) the “humble,” (Psalm 22:29;) the “upright,” (Proverbs 28:18;) but not of the “wicked.” Psalm 18:41. Keepeth his bones—Compare Matthew 10:30. Redeemeth—The word first occurs Genesis 48:16, where it marks an advance in christological terminology, as the words “righteousness,” “believed,” “reckoned,” or imputed, do in Genesis 15:5. Jehovah is the Redeemer, but as under the law the redeemer must be a kinsman of the redeemed, (see Leviticus 25:24, 25; Ruth 2:20; 4:1-8,) so Jehovah here assumes that relation, and in this idea the doctrine of the incarnation finds its Old Testament germ. See Job 19:25; Hebrews 2:14-18. Shall be desolate—Better, Shall be guilty; so, also, in verse 21. They shall not be classed with, and hence not treated as, the guilty. See on Psalm 26:9.

Verse 19. Many are the afflictions of the righteous] No commander would do justice to a brave and skilful soldier, by refusing him opportunities to put his skill and bravery to proof by combating with the adversary; or by preventing him from taking the post of danger when necessity required it. The righteous are God’s soldiers. He suffers them to be tried, and sometimes to enter into the hottest of the battle and in their victory the power and influence of the grace of God is shown, as well as their faithfulness.

Delivereth him out of them all.] He may well combat heartily, who knows that if he fight in the Lord, he shall necessarily be the conqueror.

Verses 19, 20. Many are the afflictions of the righteous — In the world they may have tribulation, and their afflictions and troubles may be many, (for they must not promise themselves such prosperity as will exempt them from the trial of their faith and patience;) but the Lord delivereth him out of them all — That is, in due time, when it will be best for them to be so delivered. And in this they ought to think themselves happy, that God will both support them under their trials, and will also put an end to them when he hath sufficiently proved them thereby. He keepeth all his bones — Not only his soul, but his body, and all the parts and members thereof; not one of them is broken — God will not suffer any real mischief to befall him; though he may be often afflicted, yet he shall not be destroyed. But these words, though they may be understood of righteous men in general, of whom they are true in a metaphorical sense; yet have a further meaning in them, being designed by the Spirit of God to signify a great mystery, namely, that none of Christ’s bones should be broken when he was put to death, contrary to the usual custom of treating those who were crucified, whose legs were wont to be broken, in order to put them sooner out of their pain. See John 19:32, 36. Dr. Kennicott’s translation of this and the preceding verse renders the application of them to Christ perfectly natural and easy, and is well worth the reader’s attention. It is thus, Many are the afflictions of the Just One; but from them all Jehovah delivereth him: Jehovah keepeth all his bones; not one of them shall be broken. This translation the Hebrew will well bear.

15-22. These closing words are devoted to an earnest digest of the moral government of God in redeeming the humble and contrite, and punishing the wicked. Broken heart… contrite spirit—Comp. Psalm 51:17; 1 Samuel 16:7. Saveth—Besides the national salvation of the covenant people, the Old Testament rises often to the New Testament apprehension of the salvation of individuals, whether Jew or Gentile, of a given class, in the text denominated those of a “contrite spirit.” Thus, also, it speaks of the “meek,” (Psalm 76:9;) the “humble,” (Psalm 22:29;) the “upright,” (Proverbs 28:18;) but not of the “wicked.” Psalm 18:41. Keepeth his bones—Compare Matthew 10:30. Redeemeth—The word first occurs Genesis 48:16, where it marks an advance in christological terminology, as the words “righteousness,” “believed,” “reckoned,” or imputed, do in Genesis 15:5. Jehovah is the Redeemer, but as under the law the redeemer must be a kinsman of the redeemed, (see Leviticus 25:24, 25; Ruth 2:20; 4:1-8,) so Jehovah here assumes that relation, and in this idea the doctrine of the incarnation finds its Old Testament germ. See Job 19:25; Hebrews 2:14-18. Shall be desolate—Better, Shall be guilty; so, also, in verse 21. They shall not be classed with, and hence not treated as, the guilty. See on Psalm 26:9.

V. 20. Bones-All the parts and members of their bodies.

Verse 20. He keepeth all his bones] He takes care of his life; and if he have scars, they are honourable ones.

Verses 19, 20. Many are the afflictions of the righteous — In the world they may have tribulation, and their afflictions and troubles may be many, (for they must not promise themselves such prosperity as will exempt them from the trial of their faith and patience;) but the Lord delivereth him out of them all — That is, in due time, when it will be best for them to be so delivered. And in this they ought to think themselves happy, that God will both support them under their trials, and will also put an end to them when he hath sufficiently proved them thereby. He keepeth all his bones — Not only his soul, but his body, and all the parts and members thereof; not one of them is broken — God will not suffer any real mischief to befall him; though he may be often afflicted, yet he shall not be destroyed. But these words, though they may be understood of righteous men in general, of whom they are true in a metaphorical sense; yet have a further meaning in them, being designed by the Spirit of God to signify a great mystery, namely, that none of Christ’s bones should be broken when he was put to death, contrary to the usual custom of treating those who were crucified, whose legs were wont to be broken, in order to put them sooner out of their pain. See John 19:32, 36. Dr. Kennicott’s translation of this and the preceding verse renders the application of them to Christ perfectly natural and easy, and is well worth the reader’s attention. It is thus, Many are the afflictions of the Just One; but from them all Jehovah delivereth him: Jehovah keepeth all his bones; not one of them shall be broken. This translation the Hebrew will well bear.

15-22. These closing words are devoted to an earnest digest of the moral government of God in redeeming the humble and contrite, and punishing the wicked. Broken heart… contrite spirit—Comp. Psalm 51:17; 1 Samuel 16:7. Saveth—Besides the national salvation of the covenant people, the Old Testament rises often to the New Testament apprehension of the salvation of individuals, whether Jew or Gentile, of a given class, in the text denominated those of a “contrite spirit.” Thus, also, it speaks of the “meek,” (Psalm 76:9;) the “humble,” (Psalm 22:29;) the “upright,” (Proverbs 28:18;) but not of the “wicked.” Psalm 18:41. Keepeth his bones—Compare Matthew 10:30. Redeemeth—The word first occurs Genesis 48:16, where it marks an advance in christological terminology, as the words “righteousness,” “believed,” “reckoned,” or imputed, do in Genesis 15:5. Jehovah is the Redeemer, but as under the law the redeemer must be a kinsman of the redeemed, (see Leviticus 25:24, 25; Ruth 2:20; 4:1-8,) so Jehovah here assumes that relation, and in this idea the doctrine of the incarnation finds its Old Testament germ. See Job 19:25; Hebrews 2:14-18. Shall be desolate—Better, Shall be guilty; so, also, in verse 21. They shall not be classed with, and hence not treated as, the guilty. See on Psalm 26:9.

Verse 21. Evil shall slay the wicked] The very thing in which they delight shall become their bane and their ruin.

They that hate the righteous] All persecutors of God’s people shall be followed by the chilling blast of God’s displeasure in this world; and if they repent not, shall perish everlastingly.

Verse 21. Evil shall slay the wicked — Either, 1st, The evil of sin: his own wickedness, though designed against others, shall destroy himself. Or, 2d, The evil of misery. While the afflictions of good men shall have a happy issue, theirs shall end in their total and final destruction. They that hate the righteous shall be desolate — That persecute them and plot their ruin, which is an evidence they hate them, whatsoever they may pretend to the contrary. Dr. Kennicott translates this latter clause, The haters of the Just One, Jehovah shall make desolate; a prediction awfully fulfilled in the punishment of the persecutors of the Messiah, one of whose proper titles this was, Acts 3:14.

15-22. These closing words are devoted to an earnest digest of the moral government of God in redeeming the humble and contrite, and punishing the wicked. Broken heart… contrite spirit—Comp. Psalm 51:17; 1 Samuel 16:7. Saveth—Besides the national salvation of the covenant people, the Old Testament rises often to the New Testament apprehension of the salvation of individuals, whether Jew or Gentile, of a given class, in the text denominated those of a “contrite spirit.” Thus, also, it speaks of the “meek,” (Psalm 76:9;) the “humble,” (Psalm 22:29;) the “upright,” (Proverbs 28:18;) but not of the “wicked.” Psalm 18:41. Keepeth his bones—Compare Matthew 10:30. Redeemeth—The word first occurs Genesis 48:16, where it marks an advance in christological terminology, as the words “righteousness,” “believed,” “reckoned,” or imputed, do in Genesis 15:5. Jehovah is the Redeemer, but as under the law the redeemer must be a kinsman of the redeemed, (see Leviticus 25:24, 25; Ruth 2:20; 4:1-8,) so Jehovah here assumes that relation, and in this idea the doctrine of the incarnation finds its Old Testament germ. See Job 19:25; Hebrews 2:14-18. Shall be desolate—Better, Shall be guilty; so, also, in verse 21. They shall not be classed with, and hence not treated as, the guilty. See on Psalm 26:9.

Verse 22. The Lord redeemeth] Both the life and soul of God’s followers are ever in danger but God is continually redeeming both. Shall be desolate.] Literally, shall be guilty. They shall be preserved from sin, and neither forfeit life nor soul. This verse probably should come in after the fifth. See the introduction to this Psalm.

Verse 22. The Lord redeemeth the soul of his servants — That is, their lives, or their persons, from the malicious designs of all their enemies, from the power of the grave, and from the sting of every affliction. He keeps them from sinning in their troubles, which is the only thing that could do them a real injury, and keeps them from despair, and from being put out of possession of their own souls. None that trust in him shall be desolate — Or, comfortless; for they shall not be cut off from communion with God. And no man is desolate, but he whom God has forsaken, nor is any man undone till he is in hell. Instead of, shall be desolate, in this and the preceding verse, the margin reads, shall be guilty; as the word wmvay, jeshemu, here used, is frequently and properly rendered. Indeed, it includes in it both the idea of guilt and the punishment incurred thereby. Now, they that in the way of true repentance, living faith, and new obedience, trust in the Lord, are both rescued from guilt and the punishment to which it had exposed them. It may not be improper to observe here that, as this is another of the alphabetical Psalms, every verse beginning with a distinct letter of the Hebrew alphabet, except the fifth, which includes two letters; so this verse is a kind of detached sentence, added, as in Psalm 25., beyond the alphabet, perhaps in order that the Psalm might end with a promise rather than a threatening. For a similar reason the Jews repeat a verse at the end of some books of the Old Testament.

15-22. These closing words are devoted to an earnest digest of the moral government of God in redeeming the humble and contrite, and punishing the wicked. Broken heart… contrite spirit—Comp. Psalm 51:17; 1 Samuel 16:7. Saveth—Besides the national salvation of the covenant people, the Old Testament rises often to the New Testament apprehension of the salvation of individuals, whether Jew or Gentile, of a given class, in the text denominated those of a “contrite spirit.” Thus, also, it speaks of the “meek,” (Psalm 76:9;) the “humble,” (Psalm 22:29;) the “upright,” (Proverbs 28:18;) but not of the “wicked.” Psalm 18:41. Keepeth his bones—Compare Matthew 10:30. Redeemeth—The word first occurs Genesis 48:16, where it marks an advance in christological terminology, as the words “righteousness,” “believed,” “reckoned,” or imputed, do in Genesis 15:5. Jehovah is the Redeemer, but as under the law the redeemer must be a kinsman of the redeemed, (see Leviticus 25:24, 25; Ruth 2:20; 4:1-8,) so Jehovah here assumes that relation, and in this idea the doctrine of the incarnation finds its Old Testament germ. See Job 19:25; Hebrews 2:14-18. Shall be desolate—Better, Shall be guilty; so, also, in verse 21. They shall not be classed with, and hence not treated as, the guilty. See on Psalm 26:9.