Text -- Psalms 34:19-22 (NET)

34:19 The godly face many dangers, but the Lord saves them from each one of them. 34:20 He protects all his bones; not one of them is broken. 34:21 Evil people self-destruct; those who hate the godly are punished. 34:22 The Lord rescues his servants; all who take shelter in him escape punishment.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 34:20

All the parts and members of their bodies.

JFB: Psa 34:20

Framework of the body.

JFB: Psa 34:21-22

Contrast in the destiny of righteous and wicked; the former shall be delivered and never come into condemnation (Joh 5:24; Rom 8:1); the latter are left under condemnation and desolate.

Clarke: Psa 34:19

Many are the afflictions of the righteous - No commander would do justice to a brave and skillful soldier, by refusing him opporbunities 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

Clarke: Psa 34:19

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.

Clarke: Psa 34:20

He keepeth all his bones - He takes care of his life; and if he have scars, they are honorable ones.

Clarke: Psa 34:21

Evil shall slay the wicked - The very thing in which they delight shall become their bane and their ruin

Clarke: Psa 34:21

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.

Clarke: Psa 34:22

The Lord redeemeth - Both the life and soul of God’ s followers are ever in danger but God is continually redeeming both

Clarke: Psa 34:22

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

Calvin: Psa 34:19

19.Many are the afflictions of the righteous The Psalmist here anticipates the thought which often arises in the mind, “How can it be that God has a care about the righteous, who are continually harassed with so many calamities and trials? for what purpose does the protection of God serve, unless those who are peaceably inclined enjoy peace and repose? and what is more unreasonable, than that those who cause trouble to no one should themselves be tormented and afflicted in all variety of ways?” That, therefore, the temptations by which we are continually assailed may not shake our belief in the providence of God, we ought to remember this lesson of instruction, that although God governs the righteous, and provides for their safety, they are yet subject and exposed to many miseries, that, being tested by such trials, they may give evidence of their invincible constancy, and experience so much the more that God is their deliverer. If they were exempted from every kind of trial, their faith would languish, they would cease to call upon God, and their piety would remain hidden and unknown. It is, therefore, necessary that they should be exercised with various trials, and especially for this end, that they may acknowledge that they have been wonderfully preserved by God amidst numberless deaths. If this should seldom happen, it might appear to be fortuitous, or the result of chance; but when innumerable and interminable evils come upon them in succession, the grace of God cannot be unknown, when he always stretches forth his hand to them. David, therefore, admonishes the faithful never to lose their courage, whatever evils may threaten them; since God, who can as easily deliver them a thousand times as once from death, will never disappoint their expectation. What he adds concerning their bones, seems not a little to illustrate the truth of this doctrine, and to teach us that those who are protected by God shall be free from all danger. He therefore declares, that God will take care that not one of their bones shall be broken; in which sense Christ also says, that

“the very hairs of our head are all numbered,” (Luk 12:7.)

Calvin: Psa 34:21

21.But malice shall slay the wicked The Hebrew word רעה , raäh, which I have translated malice, some would rather render misery, so that the meaning would be, that the ungodly shall perish miserably, because in the end they shall be overwhelmed with calamities. The other translation, however, is more expressive, namely, that their wickedness, with which they think themselves fortified, shall fall upon their own heads. As David therefore taught before, that there was no defense better than a just and blameless life, so now he declares, that all the wicked enterprises of the wicked, even though no one should in any thing oppose them, shall turn to their own destruction. In the second clause of the verse he states, that it is for the sake of the righteous that it is ordered, that the ungodly are themselves the cause and instruments of their own destruction. Those, says he, who hate the righteous shall be destroyed Let this, therefore, be to us as a wall of brass and sure defense; that however numerous the enemies which beset us may be, we should not be afraid, because they are already devoted to destruction. The same thing David confirms in the last verse, in which he says, that Jehovah redeems the soul of his servants How could they be preserved in safety, even for a moment, among so many dangers, unless God interposed his power for their defense? But by the word redeem there is expressed a kind of preservation which is repugnant to the flesh. For it is necessary that we should first be adjudged or doomed to death, before God should appear as our redeemer. From this it follows, that those who hurry forward too precipitately, and are unable to realize God’s power unless he appear speedily, working deliverance for them, intercept the communication of his grace. Moreover, that none might form their judgment of the servants of God by moral or philosophic virtue only, as it is called, David specifies this as a principal mark by which they may be known, that they trust in God, on whom also their salvation depends.

Defender: Psa 34:20

This psalm of "the afflictions of the righteous" (Psa 34:19) is, in the deepest sense, a Messianic psalm. Contrary to the usual practice in crucifixion, Jesus died before His executioners could break His bones (Joh 19:33-36)."

TSK: Psa 34:19

Many : Psa 71:20; Job 5:19, 30:9-31, Job 42:12; Pro 24:16; Joh 16:33; Act 14:22; 2Co 4:7-12, 2Co 4:17, 2Co 11:23-27; 1Th 3:3, 1Th 3:4; 2Ti 3:11, 2Ti 3:12; Heb 11:33-38; Jam 5:10, Jam 5:11; 1Pe 4:12, 1Pe 4:13; Rev 7:14-17

but : Psa 34:6, Psa 34:17

TSK: Psa 34:20

Psa 35:10, Psa 91:12; Dan 6:22-24; Joh 19:36

TSK: Psa 34:21

Evil : Psa 37:30-40, Psa 94:23; Isa 3:11

they : Psa 37:12-15, Psa 40:15, Psa 89:23; 1Sa 19:4, 1Sa 19:5, 1Sa 31:4; 1Ki 22:8, 1Ki 22:37; Luk 19:14, Luk 19:27; Luk 19:41-44; Joh 7:7, Joh 15:18-23; 1Th 2:15, 1Th 2:16; 2Th 1:6, 2Th 1:9

desolate : or, guilty, Exo 20:7

TSK: Psa 34:22

redeemeth : Psa 31:5, Psa 71:23, Psa 103:4, Psa 130:8; Gen 48:16; 2Sa 4:9; 1Ki 1:29; Lam 3:58; 1Pe 1:18, 1Pe 1:19; Rev 5:9

none : Psa 9:9, Psa 9:10, Psa 84:11, Psa 84:12; Joh 10:27-29; Rom 8:31-39; 1Pe 1:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 34:19

Many are the afflictions of the righteous - This is not intended to affirm that the afflictions of the righteous are more numerous or more severe than the afflictions of other men, but that they are subjected to much suffering, and to many trials. Religion does not exempt them from suffering, but it sustains them in it; it does not deliver them from all trials in this life, but it supports them in their trials, which it teaches them to consider as a preparation for the life to come. There are, indeed, sorrows which are special to the righteous, or which come upon them in virtue of their religion, as the trials of persecution; but there are sorrows, also, that are special to the wicked - such as are the effects of intemperance, dishonesty, crime. The latter are more numerous by far than the former; so that it is still true that the wicked suffer more than the righteous in this life.

But the Lord delivereth him out of them all - See the notes at Psa 34:17.

Barnes: Psa 34:20

He keepeth all his bones - That is, he preserves or guards the righteous.

Not one of them is broken - Perhaps there is a direct and immediate allusion here to what the psalmist had himself experienced. In His dangers God had preserved him, so that he had escaped without a broken bone. But the statement is more general, and is designed to convey a truth in respect to the usual and proper effect of religion, or to denote the advantage, in reference to personal safety in the dangers of this life, derived from religion. The language is of a general character, such as often occurs in the Scriptures, and it should, in all fairness, be so construed. It cannot mean that the bones of a righteous man are never broken, or that the fact that a man has a broken bone proves that he is not righteous; but it means that, as a general principle, religion conduces to safety, or that the righteous are under the protection of God. Compare Mat 10:30-31. Nothing more can be demanded in the fair interpretation of the language than this.

Barnes: Psa 34:21

Evil shall slay the wicked - That is, his own wicked conduct will be the cause of his destruction. His ruin is not arbitrary, or the mere result of a divine appointment; it is caused by sin, and is the regular and natural consequence of guilt. In the destruction of the sinner, there will not be any one thing which cannot be explained by the supposition that it is the regular effect of sin, or what sin is, in its own nature, suited to produce. The one will measure the other; guilt will be the measure of all that there is in the punishment.

And they that hate the righteous - Another term for the wicked, or a term designating the character of the wicked in one aspect or view. It is true of all the wicked that they must hate the righteous in their hearts, or that they are so opposed to the character of the righteous that it is proper to designate this feeling as "hatred."

Shall be desolate - Margin, "shall be guilty."Prof. Alexander and Hengstenberg render this, as in the margin, "shall be guilty."DeWette, "shall repent."Rosenmuller, "shall be condemned."The original word - אשׁם 'âsham - means properly to fail in duty, to transgress, to be guilty. The primary idea, says Gesenius (Lexicon), is that of "negligence,"especially in going, or in gait, as of a camel that is slow or faltering. Then the word means to be held or treated as faulty or guilty; and then, to bear the consequences of guilt, or to be punished. This seems to be the idea here. The word is sometimes synonymous with another Hebrew word - ישׁם yâsham - meaning to be desolate; to be destroyed; to be laid waste: Eze 6:6; Joe 1:18; Psa 5:10. But the usual meaning of the word is undoubtedly retained here, as signifying that, in the dealings of Providence, or in the administering of divine government, such men will be held to be guilty, and will be treated accordingly; that is, that they will be punished.

Barnes: Psa 34:22

The Lord redeemeth the soul of his servants - The literal meaning of this is, that the Lord rescues the lives of his servants, or that he saves them from death. The word "redeem"in its primary sense means to let go or loose; to "buy"loose, or to ransom; and hence, to redeem with a price, or to rescue in any way. Here the idea is not that of delivering or rescuing by a "price,"or by an offering, but of rescuing from danger and death by the interposition of the power and providence of God. The word "soul"here is used to denote the entire man, and the idea is, that God will "rescue"or "save"those who serve and obey him. They will be kept from destruction. They will not be held and regarded as guilty, and will not be treated as if they were wicked. As the word "redeem"is used by David here it means God will save His people; without specifying the "means"by which it will be done. As the word "redeem"is used by Christians now, employing the ideas of the New Testament on the subject, it means that God will redeem His people by that great sacrifice which was made for them on the cross.

And none of them that trust in him shall be desolate - Shall be held and treated as "guilty."See Psa 34:21, where the same word occurs in the original. They shall not be held to be guilty; they shall not be punished. This is designed to be in contrast with the statement respecting the wicked in Psa 34:21. The psalm, therefore, closes appropriately with the idea that they who trust the Lord will be ultimately safe; that God will make a distinction between them and the wicked; that they will be ultimately rescued from death, and be regarded and treated forever as the friends of God.

Poole: Psa 34:20

All his bones i.e. all the parts and members of their bodies, which are synecdochically expressed by the bones, which are the stay and strength of the rest. God will not suffer any mischief to befall him; though he may be oft afflicted, yet he shall not be destroyed. But these words, though they are here spoken of the righteous men in general, of whom they are true in a metaphorical sense; yet they had a further meaning in them, being designed by the Spirit of God (which dictated to David, not only the matter, but the very words and expressions) to signify a great mystery, that none of Christ’ s bones should be broken; to which purpose they are alleged, Joh 19:36 .

Poole: Psa 34:21

Evil either,

1. The evil of sin. His own wickedness, though designed against others, shall destroy himself. Or,

2. The evil of misery. When the afflictions of good men shall have a happy issue, theirs shall end in their total and final destruction.

That hate the righteous that persecute them, and plot their ruin; which is an evidence that they hate them, whatsoever they may pretend to the contrary.

Poole: Psa 34:22

i.e. Their lives or their persons, from the malicious designs of all their enemies, and from desolation or utter ruin, as it follows.

Haydock: Psa 34:19

Wrongfully. Hebrew, "liars," (St. Jerome; Haydock) alluding to Saul, &c. (Calmet) Christ explains this of himself, John xv. (Worthington) ---

Who. Some supply a negation. (Berthier) ---

" Neither let them wink with the eye who." (Protestants) This sign might indicate friendship, or evil machinations, Proverbs vi. 13., and x. 10. (Calmet) ---

"They pretended by their looks what they did not entertain in their hearts." (St. Augustine) (Menochius)

Haydock: Psa 34:20

Spoke. Hebrew adds lo, "not." But it may be better explained as an interrogation. "Have they not spoken?" &c., as the enemies used deceit. (Houbigant) (Berthier) ---

Earth. This word is omitted in the Roman Septuagint, St. Augustine, &c. But Theodoret reads it, and it is in all the other Greek interpreters, and in the Arabic and Syriac. (Calmet) ---

Hebrew, "they devise deceitful matters against them that are quiet ( righe, divided, &c.) in the land." (Protestants) or "in the plunder of the earth they devise deceit." (St. Jerome) (Haydock) ---

They appear friendly, but when alone they talk to the earth, like people in deep study and full of passion. (Calmet) ---

This terrestrial anger is the source of much evil. (Berthier) ---

The Jews and Herodians said, Master, &c., designing to inveigle our Saviour, Matthew xxi. The priests and Pharisees also accused him boldly, and instigated the people to demand his crucifixion. (Worthington) ---

They were split into parties, and invaded those who were the reverse of passionate. (Menochius)

Haydock: Psa 34:21

Done, euge. Hebrew heach. (Haydock) ---

This term occurs ten times in Scripture, and here denotes the joy felt in the destruction of an enemy. Thus the Jews insulted over Christ expiring on the cross. (Berthier) ---

Seen. No farther reserve is necessary: he is fallen, or we have accused him of nothing but what we have seen. (Calmet)

Haydock: Psa 34:22

Silent. I have chosen thee for my judge and protector. (Calmet) ---

Pronounce sentence if they be in the right; and if not, rescue me from their fury. (Haydock)

Gill: Psa 34:19

Many are the afflictions of the righteous,.... This may be understood of some one particular righteous person, since the singular number is here made use of; whereas the plural is always used before, when the righteous are made mention of; and the Lord Jesus Christ may be designed, who is eminently and emphatically "the righteous"; he is righteous both as God and man, and as Mediator, in the discharge of every branch of his office; and his afflictions were many, which he endured from men, from devils, and from God himself: many were the afflictions of his body, which he bore when buffeted, scourged, and crucified; and many were the afflictions of his soul, when he bore the sins of his people, endured the wrath of God for them, and was forsaken by him; though none of these were for any sins of his own, but for the sins of others; and out of them all the Lord delivered him at last, and set him at his own right hand; or this may be understood of everyone of the righteous; who, though they are justified from sin, and are saved from wrath, yet have many afflictions; which are "evils" in themselves, as the word ^m may be rendered, and are very troublesome and distressing; and these are great and grievous for quality, and many and abundant for quantity; though no more than it is the will of God should be, and not one too many;

but the Lord delivereth him out of them all; as Christ was, and all his people will be; if not in this life, by giving respites and intervals, as he sometimes does; yet hereafter, when the righteous are completely delivered out of all their trials and exercises, so as that they shall never return more upon them. The word translated "afflictions", as it signifies "evils", may be safely interpreted of moral evils, as well as of evils of afflictions: it is the same word that is used for moral evil in Psa 34:21; and then the sense is, that many are the sins committed by righteous persons; for there are none without sin, in many things they all offend; yet they shall not perish by them, but they shall be delivered from them; as, from the dominion of them by the power of grace, and from the guilt of them by the blood of Christ, and from condemnation for them through his righteousness; so hereafter from the very being of them, and all molestation and disturbance by them.

Gill: Psa 34:20

He keepeth all his bones; not one of them is broken. This is literally true of Christ, in whom the type of the passover lamb had its accomplishment, and this passage also; see Exo 12:46; and seems better to agree with him than with any of his members, since the bones of many of them have been broken by one accident or another; and especially many of the martyrs of Jesus have had all their bones broken upon the rack or wheel; wherefore, to understand these words of them might tend to create uneasiness and despondency in the minds of such who by any means have their bones broken; as if they were not righteous persons, this promise not being fulfilled in them: and to interpret this of the Lord's keeping the bones of his people in the grave, and in the resurrection putting them together again; this is no other than what will be done to the wicked; it seems therefore best to understand the whole of Christ; and it looks as if this passage was had in view as fulfilled in Joh 19:36; since a Scripture is referred to; but if it is interpreted of the righteous in general, it must be with a limitation; as that their bones are all kept by the Lord, and not one is broken without his knowledge and will; and that they are not broken finally, but restored again perfect and whole in the resurrection, and so will continue to all eternity: the phrase, without entering into particulars, may in general design the care of Providence over the righteous; with this compare Mat 10:29.

Gill: Psa 34:21

Evil shall slay the wicked,.... Meaning either the evil they designed against the righteous shall return and fall upon their heads, to their own ruin; or the evil of affliction, which to them is the evil of punishment, both here and hereafter, from which they will have no deliverance in the end; though the righteous have from their afflictions, being not properly punishments, but chastisements for sin, and are but for a time; or else the evil of sin, which is the cause of death corporeal and eternal;

and they that hate the righteous shall be desolate; or "shall be guilty" ⁿ; be found so; or "shall be condemned", or "damned", as the Targum renders it. All wicked men hate the righteous, both Jesus Christ the righteous, and his people; and that because they are righteous, and do not run into the same excess of wickedness with them, these will be arraigned at the day of judgment, and will be convicted of all their hard speeches which they have spoken against Christ and his members; and will be pronounced guilty, and will be punished with everlasting destruction.

Gill: Psa 34:22

The Lord redeemeth the soul of his servants,.... Who are made so by his grace in the day of his power, and are willing to serve him, and to serve him with their minds, readily and cheerfully; and the soul of these, which is the more noble part of them, and is of more worth than a world, the redemption of which is precious, and requires a great price, the Lord redeems; not that their bodies are neglected, and not redeemed; but this is mentioned as the principal part, and for the whole; and this redemption is by the Lord, who only is able to effect it, and which he has obtained through his precious blood; and here it seems to denote the application of it in its effects; that is, the forgiveness of sin, justification, and sanctification, since it respects something that is continually doing;

and none of them that trust in him shall be desolate; or "be guilty" ^o, or "condemned", or "damned"; because they are justified from all the sins they have been guilty of, through the redemption that is in Christ Jesus; and having believed in him, they shall not be damned, according to Mar 16:16; and they shall be far from being desolate, and alone, and miserable; they shall stand at Christ's right hand, be received into his kingdom and glory, and be for ever with him.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 34:19

¹ tn The Hebrew text uses the singular form; the representative or typical godly person is envisioned.

² tn Or “trials.”

³ tn The Hebrew imperfect verbal form highlights the generalizing statement and draws attention to the fact that the Lord typically delivers the godly.

⁴ tn Heb “him,” agreeing with the singular form in the preceding line.

NET Notes: Psa 34:20

¹ tn The Hebrew participial form suggests such protection is characteristic.

² tn That is, he protects the godly from physical harm.

³ sn Not one of them is broken. The author of the Gospel of John saw a fulfillment of these words in Jesus’ experience on the cross (see John 19:31-37), for the Roman soldiers, when they saw that Jesus was already dead, did not break his legs as was customarily done to speed the death of crucified individuals. John’s use of the psalm seems strange, for the statement in its original context suggests that the Lord protects the godly from physical harm. Jesus’ legs may have remained unbroken, but he was brutally and unjustly executed by his enemies. John seems to give the statement a literal sense that is foreign to its original literary context by applying a promise of divine protection to a man who was seemingly not saved by God. However, John saw in this incident a foreshadowing of Jesus’ ultimate deliverance and vindication. His unbroken bones were a reminder of God’s commitment to the godly and a sign of things to come. Jesus’ death on the cross was not the end of the story; God vindicated him, as John goes on to explain in the following context (John 19:38-20:18).

NET Notes: Psa 34:21

¹ tn Heb “evil kills the wicked [one].” The singular form is representative; the typical evil person is envisioned. The Hebrew imperfect verbal form draws attention to the typical nature of the action.

² tn Heb “are guilty,” but the verb is sometimes used metonymically with the meaning “to suffer the consequences of guilt,” the effect being substituted for the cause.

NET Notes: Psa 34:22

¹ tn Heb “redeems the life of his servants.” The Hebrew participial form suggests such deliverance is characteristic.

² tn “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 2:12; 5:11-12; 31:19).

Geneva Bible: Psa 34:20

^{( m )} He keepeth all his bones: not one of them is broken.

^{( m )} And as Christ says, all the hairs of his head.

Geneva Bible: Psa 34:21

Evil shall slay the ^{( n )} wicked: and they that hate the righteous shall be desolate.

^{( n )} Their wicked enterprises will turn to their own destruction.

Geneva Bible: Psa 34:22

The LORD ^{( o )} redeemeth the soul of his servants: and none of them that trust in him shall be desolate.

^{( o )} For when they seem to be overcome with great dangers and death itself, then God shows himself as their redeemer.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 34:1-22

1 David praises God, and exhorts others thereto by his experience.

8 They are blessed that trust in God.

11 He exhorts to the fear of God.

15 The privileges of the righteous.

Maclaren: Psa 34:21

No Condemnation

None of them that trust in Him shall he desolate.'--Psalm 34:22.

THESE words are very inadequately represented in the translation of the Authorised Version. The Psalmist's closing declaration is something very much deeper than that they who trust in God shall not be desolate.' If you look at the previous clause, you will see that we must expect something more than such a particular blessing as that:--The Lord redeemeth the soul of His servants.' It is a great drop from that thought, instead of being a climax, to follow it with nothing more than, , None of them that trust in Him shall be desolate.' But the Revised Version accurately renders the words: None of them that trust in Him shall be condemned.' There we have something that is worthy to follow The Lord redeemeth the soul of His servants,' and we have a most striking anticipation of the clearest and most Evangelical teaching of the New Testament.

The entirely New Testament tone of these words of the psalm comes out still more clearly, if we recognise that, not only in the latter, but in the former, part of the clause, we have one of the very keynotes of New Testament teaching. When we read in the New Testament that we are justified by faith,' the meaning is precisely the same as that of our text. Thus, however it came about, here is this Psalmist, David or another, standing away back amidst the shadows and symbols and ritualisms of that Old Covenant, and rising at once above all the mists, right up into the sunshine, and seeing, as clearly as we see it nineteen centuries after Jesus Christ, that the way to escape condemnation is simple faith. Let us look at both of the parts of these great words. We consider--

I. The People That Are Spoken Of Here.

None of them that trust in Him'--I need not, I suppose, further dwell upon the absolute identity shown by this phrase between the Old and the New Testament conceptions; but I should like to make a remark, which I dare say I have often made before--it cannot be made too often--that, whatever be the differences between the Old and the New, this is not the difference, that they present two different ways of approaching God. There are a great many differences; the conception of the divine nature is no doubt infinitely deepened, made more tender and more lofty, by the thought of the Fatherhood of God. The contents of the revelation which our faith is to grasp are brought out far more definitely and articulately and fully in the New Testament. But in the Old, the road to God was the same as it is to-day; and from the beginning there has only been, and through all Eternity there will only be, one path by which men can have access to the Father, and that is by faith. Trust' is the Old Testament word, faith' is the New. They are absolutely identical, and there would have been a flood of light--sorely needed by a great many good people--cast upon the relations between those two complementary and harmonious halves of a consistent whole, if our translators had not been influenced by their unfortunate love for varying translations of the same word, but had contented themselves with choosing one of these two words trust' or faith,' and had used that one consistently and uniformly throughout the Old and New books. Then we should have understood, what anybody who will open his eyes can see now, that what the New Testament magnifies as faith' is identical with what the Old Testament sets forth as trust.' None of them that trust in Him shall be condemned.'

But there is one more remark to make on this matter, and that is that a great flood of light, and of more than light, of encouragement and of stimulus, is cast upon that saving exercise of trust by noticing the literal meaning of the word that is rightly so rendered here. All those words, especially in the Old Testament, that express emotions or acts of the mind, originally applied to corporeal acts or material things. I suppose that is so in all language. It is very conspicuously so in the Hebrew. And the word that is here translated, rightly, trust,' means literally to fly to a refuge, or to betake oneself to some defence in order to get shelter there.

There is a trace of both meanings, the literal and the metaphorical, in another psalm, where we read, amidst the Psalmist's rapturous heaping together of great names for God:' My Rock, in whom I will trust.' Now keep to the literal meaning there, and you see how it flashes up the whole into beauty: My Rock, to whom I will flee for refuge,' and put my back against it, and stand as impregnable as it; or get myself well into the clefts of it, and then nothing can touch me.

Rock of Ages I cleft for me,Let me hide myself in Thee.'

Then we find the same words, with the picture of flight and the reality of faith, used with another set of associations in another psalm, which says: He shall cover thee with His feathers, and under His wings shalt thou trust.' That grates, one gets away from the metaphor too quickly; but if we preserve the literal meaning, and read, under His wings shalt thou flee for refuge,' we have the picture of the chicken flying to the mother-bird when kites are in the sky, and huddling close to the warm breast and the soft downy feathers, and so with the spread of the great wing being sheltered from all possibility of harm. This psalm is ascribed to David when he was in hiding. The superscription says that it is a psalm of David, when he changed his behaviour before Ahimelech; who drove him away, and he departed.' And where did he go? To the cave in the rock. And as he sat in the mouth of it, with the rude arch stretching above him, like the wings of some great bird, feeling himself absolutely safe, he said, None of them that take refuge in Thee shall be condemned.'

Does not that metaphor teach us a great deal more of what faith is, and encourage us far more to exercise it, than much theological hair-splitting? What lies in the metaphor? Two things, the earnest eagerness of the act of flight, and the absolute security which comes when we have reached the shadow of the great Rock in a weary land.

But there is one thing more that I would notice, and that is that this designation of the persons as them that trust in Him' follows last of all in a somewhat lengthened series of designations for good people. They are these: the righteous' --them that are of a broken heart'--such as be of a contrite spirit'--His servants,' and then, lastly, comes, as basis of all, as, so to speak, the keynote of all, none of them that trust in Him.' That is to say--righteousness, true and blessed pulverising of the obstinate insensibility of self alienated from God, true and blessed consciousness of sin, joyful surrender of self to loving and grateful submission to God's will, are all connected with or flow from that act of trust in Him. And if you are trusting in Him, in anything more than the mere formal, dead way in which multitudes of nominal Christians in all our congregations are doing so, your trust will produce all these various fruits of righteousness, and lowliness, and joyful service. Faith' or trust' is the mother of all graces and virtues, and it produces them all because it directly kindles the creative flame of an answering love to Him in whom we trust. So much, then, for the first part of my remarks. Consider, next--

II. The Blessing Here Promised.

None of them that trust in Him shall be condemned.' The word which is inadequately rendered' desolate,' and more accurately condemned,' includes the following varying shades of meaning, which, although they are various, are all closely connected, as you will see--to incur guilt, to feel guilty, to be condemned, to be punished. All these four are inextricably blended together. And the fact that the one word in the Old Testament covers all that ground suggests some very solemn thoughts.

First of all, it suggests this, that guilt, or sin, and condemnation and punishment, are, if not absolutely identical, inseparable. To be guilty is to be condemned. That is to say, since we live, as we do, under the continual grip of an infinitely wise and all-knowing law, and in the presence of a Judge who not only sees us as we are, but treats us as He sees us--sin and guilt go together, as every man knows that has a conscience. And sin and guilt and condemnation and punishment go together, as every man may see in the world, and experience in himself. To be separated from God, which is the immediate effect of sin, is to pass into hell here. Every transgression and disobedience,' not only shall receive its just recompense,' away out yonder, in some misty, far-off, hypothetical future, but down here to-day. All sin works automatically, and to do wrong is to be punished for doing it.

Then my text suggests another solemn thought, and that is that this judgment, this condemnation, is not only present, according to our Lord's own great words, which perhaps are an allusion to these: He that believeth not is condemned already'; but it also suggests the universality of that condemnation. Our Psalmist says that only through trusting Him can a man be taken and lifted away, as it were, from the descent of the thundercloud, and its bolt that lies above his head. They that trust Him are not condemned,' every one else is; not shall be,' but is, to-day, here and now. If there is a man or woman in my audience now who is not exercising trust in God through Jesus Christ, on that man or woman, young or old, cultivated or uncultivated, professing Christian or not, there is bound the burden of their sin, which is the crushing weight of their condemnation.

So my text suggests, that the sole deliverance from this universal pressure of the condemnatory influence of universal sin lies in that fleeing for refuge to God. And then comes in the Christian addition, to God, as manifested in Jesus Christ.' The Psalmist did not know that. All the more wonderful is it that without the knowledge he should have risen to the great thought of our text--all the more inexplicable unless you believe that holy men of old spake as they were moved by the Holy Ghost.' Wonderful it is still, but not unintelligible, if you believe that. But you and I know more than this singer did; for we can listen to the Master, who says, He that believeth on Him is not condemned'; and to the servant who echoes--and perhaps both of them are alluding to our psalm--There is therefore now no condemnation to them that are in Christ Jesus.' My faith, if it knits me to Jesus Christ, unties the bonds by which my sin is bound upon me, for it makes me to share in His Spirit, in His righteousness, in His glory.

And so, dear brethren I the Psalmist, though he did not know it, may point us away to the truth hidden from him, but sunlight clear for us, that by simple trust we may receive the Saviour through whom all our condemnation will pass away, and may be found in Him having the righteousness which is of God by faith.'

Not condemned'--Is that all? Are the blessings of the Gospel all to be reduced to this mere negative expression? Certainly not. The Psalmist could have said a great deal more, and in the previous context he does say a great deal more. But to that restrained and moderate statement of the case, which is far less than the facts of the case, he that trusteth is not condemned,' let us add Paul's expansion, whom He called them He also justified, and whom He justified them He also glorified.'

MHCC: Psa 34:11-22

Let young persons set out in life with learning the fear of the Lord, if they desire true comfort here, and eternal happiness hereafter. Those will be most happy who begin the soonest to serve so good a Master. All aim to be happy. Surely this must look further than the present world; for man's life on earth consists but of few days, and those full of trouble. What man is he that would see the good of that where all bliss is perfect? Alas! few have this good in their thoughts. That religion promises best which creates watchfulness over the heart and over the tongue. It is not enough not to do hurt, we must study to be useful, and to live to some purpose; we must seek peace and pursue it; be willing to deny ourselves a great deal for peace' sake. It is the constant practice of real believers, when in distress, to cry unto God, and it is their constant comfort that he hears them. The righteous are humbled for sin, and are low in their own eyes. Nothing is more needful to true godliness than a contrite heart, broken off from every self-confidence. In this soil every grace will flourish, and nothing can encourage such a one but the free, rich grace of the gospel of Jesus Christ. The righteous are taken under the special protection of the Lord, yet they have their share of crosses in this world, and there are those that hate them. Both from the mercy of Heaven, and the malice of hell, the afflictions of the righteous must be many. But whatever troubles befall them, shall not hurt their souls, for God keeps them from sinning in troubles. No man is desolate, but he whom God has forsaken.

Matthew Henry: Psa 34:11-22

David, in this latter part of the psalm, undertakes to teach children. Though a man of war, and anointed to be king, he did not think it below him; though now he had his head so full of cares and his hands of business, yet he could find heart and time to give good counsel to young people, from his own experience. It does not appear that he had now any children of his own, at least any that were grown up to a capacity of being taught; but, by divine inspiration, he instructs the children of his people. Those that were in years would not be taught by him, though he had offered them his service (Psa 32:8); but he had hopes that the tender branches will be more easily bent and that children and young people will be more tractable, and therefore he calls together a congregation of them (Psa 34:11): " Come, you children, that are now in your learning age, and are now to lay up a stock of knowledge which you must live upon all your days, you children that are foolish and ignorant, and need to be taught."Perhaps he intends especially those children whose parents neglected to instruct and catechise them; and it is as great a piece of charity to put those children to school whose parents are not in a capacity to teach them as to feed those children whose parents have not bread for them. Observe, 1. What he expects from them: " Hearken unto me, leave your play, lay by your toys, and hear what I have to say to you; not only give me the hearing, but observe and obey me."2. What he undertakes to teach them - the fear of the Lord, inclusive of all the duties of religion. David was a famous musician, a statesman, a soldier; but he does not say to the children, "I will teach you to play on the harp, or to handle the sword or spear, or to draw the bow, or I will teach you the maxims of state policy;"but I will teach you the fear of the Lord, which is better than all arts and sciences, better than all burnt-offerings and sacrifices. That is it which we should be solicitous both to learn ourselves and to teach our children.

I. He supposes that we all aim to be happy (Psa 34:12): What man is he that desireth life? that is, as it follows, not only to see many days, but to see good comfortable days. Non est vivere, sed valere, vita - It is not being, but well being, that constitutes life. It is asked, "Who wishes to live a long and pleasant life?"and it is easily answered, Who does not? Surely this must look further than time and this present world; for man's life on earth at best consists but of few days and those full of trouble. What man is he that would be eternally happy, that would see many days, as many as the days of heaven, that would see good in that world where all bliss is in perfection, without the least alloy? Who would see the good before him now, by faith and hope, and enjoy it shortly? Who would? Alas! very few have that in their thoughts. Most ask, Who will show us any good? But few ask, What shall we do to inherit eternal life? This question implies that there are some such.

II. He prescribes the true and only way to happiness both in this world and that to come, Psa 34:13, Psa 34:14. Would we pass comfortably through this world, and out of the world, our constant care must be to keep a good conscience; and, in order to that, 1. We must learn to bridle our tongues, and be careful what we say, that we never speak amiss, to God's dishonour or our neighbours prejudice: Keep thy tongue from evil speaking, lying, and slandering. So great a way does this go in religion that, if any offend not in word, the same is a perfect man; and so little a way does religion go without this that of him who bridles not his tongue it is declared, His religion is vain. 2. We must be upright and sincere in every thing we say, and not double-tongued. Our words must be the indications of our minds; our lips must be kept from speaking guild either to God or man. 3. We must leave all our sins, and resolve we will have no more to do with them. We must depart from evil, from evil works and evil workers; from the sins others commit and which we have formerly allowed ourselves in. 4. It is not enough not to do hurt in the world, but we must study to be useful, and live to some purpose. We must not only depart from evil, but we must do good, good for ourselves, especially for our own souls, employing them well, furnishing them with a good treasure, and fitting them for another world; and, as we have ability and opportunity, we must do good to others also. 5. Since nothing is more contrary to that love which never fails (which is the summary both of law and gospel, both of grace and glory) than strife and contention, which bring confusion and every evil work, we must seek peace and pursue it; we must show a peaceable disposition, study the things that make for peace, do nothing to break the peace and to make mischief. If peace seem to flee from us, we must pursue it; follow peace with all men, spare no pains, no expense, to preserve and recover peace; be willing to deny ourselves a great deal, both in honour and interest, for peace' sake. These excellent directions in a way to life and good are transcribed into the New Testament and made part of our gospel duty, 1Pe 3:10, 1Pe 3:11. And, perhaps David, in warning us that we speak no guile, reflects upon his own sin in changing his behaviour. Those that truly repent of what they have done amiss will warn others to take heed of doing likewise.

III. He enforces these directions by setting before us the happiness of the godly in the love and favour of God and the miserable state of the wicked under his displeasure. Here are life and death, good and evil, the blessing and the curse, plainly stated before us, that we may choose life and live. See Isa 3:10, Isa 3:11.

1. Woe to the wicked, it shall be ill with them, however they may bless themselves in their own way. (1.) God is against them, and then they cannot but be miserable. Sad is the case of that man who by his sin has made his Maker his enemy, his destroyer. The face of the Lord is against those that do evil, Psa 34:16. Sometimes God is said to turn his face from them (Jer 18:17), because they have forsaken him; here he is said to set his face against them, because they have fought against him; and most certainly God is able to out-face the most proud and daring sinners and can frown them into hell. (2.) Ruin is before them; this will follow of course if God be against them, for he is able both to kill and to cast into hell. [1.] The land of the living shall be no place for them nor theirs. When God sets his face against them he will not only cut them off, but cut off the remembrance of them; when they are alive he will bury them in obscurity, when they are dead he will bury them in oblivion. He will root out their posterity, by whom they would be remembered. He will pour disgrace upon their achievements, which they gloried in and for which they thought they should be remembered. It is certain that there is no lasting honour but that which comes from God. [2.] There shall be a sting in their death: Evil shall slay the wicked, Psa 34:21. Their death shall be miserable; and so it will certainly be, though they die on a bed of down or on the bed of honour. Death, to them, has a curse in it, and is the king of terrors; to them it is evil, only evil. It is very well observed by Dr. Hammond that the evil here, which slays the wicked, is the same word, in the singular number, that is used (Psa 34:19) for the afflictions of the righteous, to intimate that godly people have many troubles, and yet they do them no hurt, but are made to work for good to them, for God will deliver them out of them all; whereas wicked people have fewer troubles, fewer evils befal them, perhaps but one, and yet that one may prove their utter ruin. One trouble with a curse in it kills and slays, and does execution; but many, with a blessing in them, are harmless, nay, gainful. [3.] Desolation will be their everlasting portion. Those that are wicked themselves often hate the righteous, name and thing, have an implacable enmity to them and their righteousness; but they shall be desolate, shall be condemned as guilty, and laid waste for ever, shall be for ever forsaken and abandoned of God and all good angels and men; and those that are so are desolate indeed.

2. Yet say to the righteous, It shall be well with them. All good people are under God's special favour and protection. We are here assured of this under a great variety of instances and expressions.

(1.) God takes special notice of good people, and takes notice who have their eyes ever to him and who make conscience of their duty to him: The eyes of the Lord are upon the righteous (Psa 34:15), to direct and guide them, to protect and keep them. Parents that are very fond of a child will not let it be out of their sight; none of God's children are ever from under his eye, but on them he looks with a singular complacency, as well as with a watchful and tender concern.

(2.) They are sure of an answer of peace to their prayers. All God's people are a praying people, and they cry in prayer, which denotes great importunity; but is it to any purpose? Yes, [1.] God takes notice of what we say (Psa 34:17): They cry, and the Lord hears them, and hears them so as to make it appear he has a regard to them. His ears are open to their prayers, to receive them all, and to receive them readily and with delight. Though he has been a God hearing prayer ever since men began to call upon the name of the Lord, yet his ear is not heavy. There is no rhetoric, nothing charming, in a cry, yet God's ears are open to it, as the tender mother's to the cry of her sucking child, which another would take no notice of: The righteous cry, and the Lord heareth, Psa 34:17. This intimates that it is the constant practice of good people, when they are in distress, to cry unto God, and it is their constant comfort that God hears them. [2.] He not only takes notice of what we say, but is ready for us to our relief (Psa 34:18): He is nigh to those that are of a broken heart, and saves them. Note, First, It is the character of the righteous, whose prayers God will hear, that they are of a broken heart and a contrite spirit (that is, humbled for sin and emptied of self); they are low in their own eyes, and have no confidence in their own merit and sufficiency, but in God only. Secondly, Those who are so have God nigh unto them, to comfort and support them, that the spirit may not be broken more than is meet, lest it should fail before him. See Isa 57:15. Though God is high, and dwells on high, yet he is near to those who, being of a contrite spirit, know how to value his favour, and will save them from sinking under their burdens; he is near them to good purpose.

(3.) They are taken under the special protection of the divine government (Psa 34:20): He keepeth all his bones; not only his soul, but his body; not only his body in general, but every bone in it: Not one of them is broken. He that has a broken heart shall not have a broken bone; for David himself had found that, when he had a contrite heart, the broken bones were made to rejoice, Psa 51:8, Psa 51:17. One would not expect to meet with any thing of Christ here, and yet this scripture is said to be fulfilled in him (Joh 19:36) when the soldiers broke the legs of the two thieves that were crucified with him, but did not break his, they being under the protection of this promise as well as of the type, even the paschal-lamb ( a bone of him shall not be broken ); the promises, being made good to Christ, through him are sure to all the seed. It does not follow but that a good man may have a broken bone; but, by the watchful providence of God concerning him, such a calamity is often wonderfully prevented, and the preservation of his bones is the effect of this promise; and, if he have a broken bone, sooner or later it shall be made whole, at furthest at the resurrection, when that which is sown in weakness shall be raised in power.

(4.) They are, and shall be, delivered out of their troubles. [1.] It is supposed that they have their share of crosses in this world, perhaps a greater share than others. In the world they must have tribulation, that they may be conformed both to the will of God and to the example of Christ (Psa 34:19); Many are the afflictions of the righteous, witness David and his afflictions, Psa 132:1. There are those that hate them (Psa 34:21) and they are continually aiming to do them a mischief; their God loves them, and therefore corrects them; so that, between the mercy of heaven and the malice of hell, the afflictions of the righteous must needs be many. [2.] God has engaged for their deliverance and salvation: He delivers them out of all their troubles (Psa 34:17, Psa 34:19); he saves them (Psa 34:18), so that, though they may fall into trouble, it shall not be their ruin. This promise of their deliverance is explained, Psa 34:22. Whatever troubles befal them, First, They shall not hurt their better part. The Lord redeemeth the soul of his servants from the power of the grave (Psa 49:15) and from the sting of every affliction. He keeps them from sinning in their troubles, which is the only thing that would do them a mischief, and keeps them from despair, and from being put out of the possession of their own souls. Secondly, They shall not hinder their everlasting bliss. None of those that trust in him shall be desolate; that is, they shall not be comfortless, for they shall not be cut off from their communion with God. No man is desolate but he whom God has forsaken, nor is any man undone till he is in hell. Those that are God's faithful servants, that make it their care to please him and their business to honour him, and in doing so trust him to protect and reward them, and, with good thoughts of him, refer themselves to him, have reason to be easy whatever befals them, for they are safe and shall be happy.

In singing these verses let us be confirmed in the choice we have made of the ways of God; let us be quickened in his service, and greatly encouraged by the assurances he has given of the particular care he takes of all those that faithfully adhere to him.

Keil-Delitzsch: Psa 34:16-21

x180 x360 (Heb.: 34:17-22) The poet now recommends the fear of God, to which he has given a brief direction, by setting forth its reward in contrast with the punishment of the ungodly. The prepositions אל and בּ , in Psa 34:16 and Psa 34:17 , are a well considered interchange of expression: the former, of gracious inclination (Psa 33:18), the latter, of hostile intention or determining, as in Job 7:8; Jer 21:10; Jer 44:11, after the phrase in Lev 17:10. The evil doers are overwhelmed by the power of destruction that proceeds from the countenance of Jahve, which is opposed to them, until there is not the slightest trace of their earthly existence left. The subjects to Psa 34:18 are not, according to Psa 107:17-19, the עשׁי רע (evil doers), since the indispensable characteristic of penitence is in this instance wanting, but the צדיקים (the righteous). Probably the פ strophe stood originally before the ע strophe, just as in Lam 2-4 the פ precedes the ע (Hitzig). In connection with the present sequence of the thoughts, the structure of Psa 34:18 is just like Psa 34:6 : Clamant et Dominus audit = si qui (quicunque) clamant . What is meant is the cry out of the depth of a soul that despairs of itself. Such crying meets with a hearing with God, and in its realisation, an answer that bears its own credentials. "The broken in heart"are those in whom the egotistical, i.e., self-loving life, which encircles its own personality, is broken at the very root; "the crushed or contrite ( דּכּאי , from דּכּא , with a changeable ā , after the form אילות from איּל ) in spirit"are those whom grievous experiences, leading to penitence, of the false eminence to which their proud self-consciousness has raised them, have subdued and thoroughly humbled. To all such Jahve is nigh, He preserves them from despair, He is ready to raise up in them a new life upon the ruins of the old and to cover or conceal their infinitive deficiency; and, they, on their part, being capable of receiving, and desirous of, salvation, He makes them partakers of His salvation. It is true these afflictions come upon the righteous, but Jahve rescues him out of them all, מכּלּם = מּכּלּן (the same enallage generis as in Rth 1:19; Rth 4:11). He is under the most special providence, "He keepeth all his bones, not one of them ( ne unum quidem ) is broken"- a pictorial exemplification of the thought that God does not suffer the righteous to come to the extremity, that He does not suffer him to be severed from His almighty protecting love, nor to become the sport of the oppressors. Nevertheless we call to mind the literal fulfilment which these words of the psalmist received in the Crucified One; for the Old Testament prophecy, which is quoted in Joh 19:33-37, may be just as well referred to our Psalm as to Exo 12:46. Not only the Paschal lamb, but in a comparative sense even every affliction of the righteous, is a type. Not only is the essence of the symbolism of the worship of the sanctuary realised in Jesus Christ, not only is the history of Israel and of David repeated in Him, not only does human suffering attain in connection with Him its utmost intensity, but all the promises given to the righteous are fulfilled in Him κατ ̓ ἐξοχήν ; because He is the righteous One in the most absolute sense, the Holy One of God in a sense altogether unique (Isa 53:11; Jer 23:5, Zec 9:9; Act 3:14; Act 22:14). - The righteous is always preserved from extreme peril, whereas evil ( רעה ) slays ( מותת stronger than המית ) the ungodly: evil, which he loved and cherished, becomes the executioner's power, beneath which he falls. And they that hate the righteous must pay the penalty. Of the meanings to incur guilt, to feel one's self guilty, and to undergo punishment as being guilty, אשׁם (vid., on 1Sa 14:13) has the last in this instance.

Keil-Delitzsch: Psa 34:22

x180 (Heb.: 34:23) The order of the alphabet having been gone through, there now follows a second פ exactly like Psa 25:22. Just as the first פ , Psa 25:16, is פּנה , so here in Psa 34:17 it is פּני ; and in like manner the two supernumerary Phe's correspond to one another - the Elohimic in the former Psalm, and the Jehovic in this latter.

Constable: Psa 34:1-22

Psalm 34

In this psalm David glorified God for delivering His people, and he reflected on the Lord's promise to bless the godly with long life.

The title identifies the occasion on which David composed this psalm (cf. 1 Sam. 21:10-15). It is another acrostic with all but the last verse beginning with the successive letters of the Hebrew alphabet with the exception of waw.

Constable: Psa 34:10-21

2. God's blessing of the righteous 34:11-22

This section of verses records David's instructions to the people concerning how they could experience a full long life. This is didactic wisdom literature similar to what we find in the Book of Proverbs.

34:11 David addressed his people as a parent instructs his children. He promised wise counsel on the subject of trusting God.

34:12-14 God had promised long life to the godly in Israel as a reward for righteous behavior (cf. Exod. 20:12; Deut. 5:33). Therefore the psalmist urged truthful speech, good deeds, and peaceful conduct.

34:15-16 The righteous can look forward to the Lord's favor and His awareness of their needs, but the wicked can expect His antagonism and resistance.

34:17-18 God grants the petitions of the righteous when they pray for deliverance out of broken hearts.

34:19-21 The Lord also delivers the righteous out of his troubles. Keeping his bones from breaking (v. 20) expresses complete protection in spite of cruel opposition. The Apostle John used this verse in John 19:36 to describe God's care of His Son during His crucifixion.

34:22 This verse summarizes the reasons the godly should praise the Lord. This fact might not be clear from the content of the verse. We could understand it as another repetition of the thoughts expressed elsewhere in different terms. However in the Hebrew Bible this verse breaks the sequence of the acrostic structure of the psalm. It does not begin with the succeeding letter of the Hebrew alphabet as all the preceding verses do.⁸⁷

Believers should be careful to give God praise for His salvation from our spiritual enemies. We should view instances of His deliverance as opportunities to urge ourselves and one another to continue to walk in the ways of righteousness faithfully.

Commentary -- Other

Evidence: Psa 34:20

Messianic prophecy : This was fulfilled in Joh 19:33 .

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 34 (Chapter Introduction)

Overview

Psa 34:1, David praises God, and exhorts others thereto by his experience; Psa 34:8, They are blessed that trust in God; Psa 34:11, He exhorts to the fear of God; Psa 34:15, The privileges of the righteous.

This is the second of the alphabetical Psalms (the first being Psa. 25): each verse beginning consecutively with a letter of the Hebrew alphabet. The verse, however, which begins with וּ , wav , and which should come in between the fifth and sixth, is totally wanting; but as the 22nd, which now begins with פּ , pay , podeh , " redeemeth," is entirely out of the series, it is not improbable that it was originally written oophodeh , " and redeemeth" and occupied that situation, in which connection it reads admirably. Gen 20:2, Gen 26:1; 1Sa 21:13-15; Pro 29:25

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 34 (Chapter Introduction)

(Psa 34:1-10) David praises God, and encourages to trust him.

(Psa 34:11-22) He exhorts to fear.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 34 (Chapter Introduction)

This psalm was penned upon a particular occasion, as appears by the title, and yet there is little in it peculiar to that occasion, but that which is general, both by way of thanksgiving to God an instruction to us. I. He praises God for the experience which he and others had had of his goodness (Psa 34:1-6). II. He encourages all good people to trust in God and to seek to him (Psa 34:7-10). III. He gives good counsel to us all, as unto children, to take heed of sin, and to make conscience of our duty both to God and man (Psa 34:11-14). IV. To enforce this good counsel he shows God's favour to the righteous and his displeasure against the wicked, in which he sets before us good and evil, the blessing and the curse (Psa 34:15-22). So that, in singing this psalm, we are both to give glory to God and to teach and admonish ourselves and one another.

A psalm of David when he changed his behaviour before Abimelech, who drove him away, and he departed.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 34 (Chapter Introduction)

INTRODUCTION TO PSALM 34

A Psalm of David, when he changed his behaviour before Abimelech; who drove him away, and he departed. The author of this psalm is expressed by name; and the time and occasion of it are plainly intimated: it was composed by David, "when he changed his behaviour before Abimelech"; not Ahimelech the priest, sometimes called Abimelech, 1Ch 18:16; to whom David went alone for bread, pretending he was upon a private business of the king's; to which sense the Syriac version inclines, rendering the words, "when he went to the house of the Lord, [and] gave the firstfruits to the priests". But this Abimelech was king of Gath, the same with Achish, 1Sa 21:10; who either had two names; or this of Abimelech, as it should seem, was a common name to all the kings of the Philistines; see Gen 20:2; as Pharaoh was to the Egyptian kings, and Caesar to the Roman emperors: the name signifies a "father king", or "my father king", or a "royal father"; as kings should be the fathers of their country: before him "David changed his behaviour", his taste, sense, or reason: he imitated a madman; behaved as if he was out of his senses, scrabbling on the doors of the gates, and letting his spittle fall down upon his beard; for he being known and made known by the servants of the king, he was in great fear of losing his life, being in the hands of an enemy, and who he might justly fear would revenge the death of their champion Goliath; wherefore he took this method to get himself despised and neglected by them, and escape out of their hands: and which succeeded; for Abimelech, or Achish, seeing him behave in such a manner, treated him with contempt, was displeased with his servants for bringing him into his presence, and ordered them to take him away, or dismiss him; which is here expressed by this phrase, "who drove him away", with scorn and indignation; "and he departed" to the cave of Adullam, glad at heart he had escaped such danger: upon which, under a sense of divine goodness, and by the inspiration of the Spirit of God, he composed the following psalm; see 1Sa 21:10.