A Brief Explication of the First Fifty Psalms, Psalm 34
PSAL. XXXIV. A Psalme of David, when he changed his behaviour before Abimelech; and he drove him away, and he departed.
In this Psalme David praiseth God, for his delivery from the King of Gath, and exhorteth others to praise God with him, for his experience of Gods mercy, ver. 1, 2, 3, 4, 5, 6. Then for making farther use of this mercy, he gives out general doctrines concerning Gods protection and care of his children, with the uses thereof, ver. 7, 8, 9, 10. Thirdly, he giveth counsel how to lead a blessed life, ver. 11, 12, 13, 14. Fourthly, he enforceth his counsel by promises to the godly, who obey Gods counsel, and threatnings to the wicked man, who obeyeth not, ver. 15, 16, 17, 18, 19, 20, 21, 22.
FRom the Inscription We learn, 1. That it is to good purpose to observe special mercies, in a special manner, and to note the circumstances thereof as here is done. 2. And that men in a preposterous fear, flying from one danger, may fall in another worse, as David did, when he fled into an unhallowed place, amongst Gods enemies, for fear of Saul, he falleth in Abimelech or Achish his hands. 3. And that God pitieth the infirmity of his children, and gives successe, some whiles to weak and unthrifty shifts, as here when David changed his behaviour, he escaped. 4. That God can and doth dispose of mens hearts, as he hath a minde to work by them: for he did move the heart of Achish not to take notice of David, otherwise then of a distracted man.
Ver. 1. I Will blesse the Lord at all times: his praise shall continually be in my mouth.
2. My soul shall make her boast in the Lord: the humble shall hear thereof and be glad.
HE promiseth here for his own part to praise God for the mercy received: Whence learn, 1. As no mercy should be misregarded; so, notable mercies should be specially remembered, and God blessed for the same. 2. It is a point of thankfulnesse, to take all occasions to speak of God to others, His praise shall be continually in my mouth. 3. Whatsoever be our condition in our selves, matter of gloriation in God shall never be wanting to the believer, and this gloriation is a duty and a point of praising God, My soul shall make her boast in the Lord. 4. Only humble souls sensible of their own weaknesse are the people who do reap benefit by Gods mercies, bestowed on others and themselves: The humble shall hear and be glad.
Ver. 3. O magnifie the Lord with me, and let us exalt his Name together.
4. I sought the Lord, and he heard me, and delivered me from all my fears.
He exhorteth others to praise God with him, magnifying him for his greatness, and exalting him for his highnesse. Whence learn, 1. The Saints are obliged to help one another in praises as well as in prayer, albeit it cometh to passe that many do crave the aide of others prayers; who call not for their help to praise: for here it is, Let us exalt his name together. 2. By Prayer the Lord is sought and found, and it is no small matter of comfort to us, and glory to God, that our prayer is regarded: I sought the Lord, saith he, and he heard me. 3. The fear of what is like to be, should not hinder prayer; for the fears of the godly, are not certain prophecies: for God can deliver out of them all, He delivered me out of all my feares.
Ver. 5. They looked unto him and were lightned: and their faces were not ashamed.
6. This poor man cryed, and the Lord heard him, and saved him out of all his troubles.
He is glad, and commendeth Gods goodnesse to him for the fruit of this mercy to other believers. Whence learn, 1. One mans experience may be an encouragement to many, to run to God for the like alms. This David foreseeth shall be the fruit of Gods mercy to him, when men seeing him delivered, shall look to God, and take comfort, and confidence by this means. They looked on him, that is, on David, and so may we on Christ (represented by him) and at the fulnesse of the Godhead dwelling in Christ; So they were lightened, and thus comforted in the middest of the darknesse of their troubles: and their faces were not ashamed; because of confidence raised by this experience, that they should find the like mercy, when they stood in need. 2. The way to make best use of the example of Gods mercy to any person set down in Scripture, or which fall forth in our time, or are made certainly known to us any way, is to look upon them, not as they differ from us or our condition, but as they draw nearest in similitude to us, and unto the mean condition we are in, for so do the Saints look on David, saying, Not this rare Saint David, or this great Prophet David, or this holy man David, who was according to Gods heart; but this poor man David cried, and the Lord heard him, and saved him out of all his troubles.
Verse 7. The Angel of the Lord encampeth round about them that fear him, and delivereth them.
8. O taste and see that the Lord is good: blessed is the man that trusteth in him.
In the next place are set down general Doctrines concerning Gods care of believers, to protect and feed them; and the uses thereof; To trust and fear God. Whence learn, 1. A right sight of Gods dealing with a mans own self, will give him great light about the Lords manner of dealing with others, his children, as here. 2. Though the Godly walk among foes, and be in a continual warfare, yet they are well looked to and guarded. The Angel of the Lord encampeth round about them. 3. The sense of Gods mercy and goodnesse, is the sweetest thing that ever was felt, and is able to season the bitterest cup that ever believer drank of: Taste and see that the Lord is good. 4. By faith is the taste of this sweetnesse gotten: for blessed is the man that trusts in him. 5. All that the believer can attain to in this life of spiritual consolation, whether by faith or experience sweetened with lively comforts of the holy Ghost, is but a taste in comparison of what is to be had hereafter, and yet that taste, O how sweet a joy, unspeakable and full of glory is it! O taste and see that the Lord is good. 6. Affliction purgeth the taste of the believer, and a soul driven from all worldly helps, but fitted for exercising spiritual senses, as here we see, Davids taste is purged well after trouble. 7. As God is very communicative of his goodnesse, and offereth himself to men to be taken a proof of: so also gracious souls do wish and invite others to share with them in whatsoever grace the Lord doth bestow on them, as David doth here, saying to all, O taste and see. 8. Albeit this sweetnesse be not found at the first out-putting of faith, yet let faith rest on God, and it shall feel in due time, for blessed is he that putteth his trust in God; yea, faith it self is a taste of that grace that is in God.
Ver. 9. O fear the Lord, ye his Saints: for there is no want to them that fear him.
10. The young lions do lack and suffer hunger, but they that seek the Lord, shall not want any good thing.
Another Doctrine concerning Gods care to feed and provide for all necessary furniture, unto the believer, with the use thereof; which is to fear God. Whence learn, 1. True believers in God must study holinesse, for evidencing of their faith; for therefore are they called Saints, and his Saints. 2. The fear of the Lord is the property of the Saints, whereby they are set on work to do what the Lord commandeth, and to forbear what he forbiddeth; and no bonds of inclination, counsel, example, lawes, fear of shame, or punishment from men, are able to keep a man in order when he meeteth with a fit tentation to sin, but the fear of God restraineth the man both outwardly and inwardly, in secret, and open, alwayes, and every where▪ and whatsoever measure of holy fear the Saints have attained unto, yet may they be exhorted, and must hearken unto exhortation, to grow in this grace: O fear the Lord, ye his Saints. 3. Such as fear God, need not to want any necessary furniture in Gods service, for there is no want to them that fear him. 4. Proud oppressors, wealthy and potent Princes, that trust in their own power, shall not be so sure of their own standing and furniture, as the meanest of true believers are. The lions do lack and suffer hunger, but they that seek the Lord shall not want. Though the godly may want many earthly things yet shall they have food and raiment, and shall not want any good thing. 6. The right sort of fearing of God, and labouring for more and more near communion with him, are inseparable properties of the Saints, for they that are called Saints are called here fearers of him, and seekers of him also.
Ver. 11. Come, ye children, hearken unto me, I will teach you the fear of the Lord.
12. What man is he that desireth life: and loveth many dayes: that he may see good?
13. Keep thy tongue from evill, and thy lips from speaking guile:
14. D…part from evill, and do good: seek peace, and pursue it
In the third place, he giveth direction how a man shall live blessedly, by evidencing the sincerity of the fear of God in him, which is a grace inseparable from faith in God, manifesting it self in obedience to his commands. Whence learn, 1. There should be such mutual love and respect between the teacher and the people taught, as is between parents and children; yea, God in his servants offereh himself as a father ready to instruct his visible Church, as his children, Come, ye children, saith he, and hearken unto me. 2. The true fear of God is the way to live blessedly in this life; where misery most aboundeth, and this should be a motive to seek after this grace, for it is asked here, What man is he that desireth life, &c? and then the way to attain to it, is set down in some particulars of the fear of God, as the inseparable companions of faith in God. 3. The true fear of God must evidence it self by the fruits thereof, such as are the ruling of mans tongue, & of the rest of the outward man; eschewing whatsoever the Lord forbids, and endeavouring every good duty which God commandeth, and the keeping peace with all men so farre as in us lieth, for so doth the Prophets words bear, vers. 13, 14. This is the evidence of the fear of God in effect, when such outward works proceed from inward principles of saving grace.
Vers. 15. The eyes of the Lord are upon the righteous: and his ears are open unto their cry.
16. The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth.
In the last place he presseth this Doctrine by shewing the priviledges of the righteous, and the miserable state of the wicked, setting the one against the other, in opposition thrice; In the first learn, It is a good means to keep our hearts in the fear of God, to consider the gain of godliness, and the dammage and danger of wickednes, as here they are set in opposition. 2. Such as have their eye upon God and his word, for righteousnesse and life, may be sure of the watchful eye of God on them, for their direction in their way, their consolation in their grief, and deliverance out of trouble; for, The eyes of the Lord are upon the righteous. 3. As the righteous lend their ears to Gods word, to his promises and precepts: so the Lord lendeth his eare to their supplications and desires, His ears are open to their cry. 4. On the other hand, as the wicked, who fear not God, set their face to do evill, and to transgresse Gods commands; so God shall set his face against them, to be avenged upon them: The face of the Lord is against them that do evil. 5. The only happinesse which the wicked man seeketh, is to have riches, honour and pleasure in the earth, and to have his own name in estimation among men hereafter, and these things also, beside the losse of heaven shall be taken from him, and his temporal life withal; for The face of the Lord is against them, to cut off their remembrance from the earth.
Ver. 17. The righteous cry, and the LORD heareth, and delivereth them out of all their troubles.
18. The Lord is nigh unto them that are of a broken heart: and saveth such as be of a contrite spirit.
19 Many are the afflictions of the righteous: but the Lord delivereth him out of them all.
20 He keepeth all his bones: not one of them is broken.
21 Evil shal sla… the wicked; and they that hate the righteous shal be desolate.
Another opposition, of the good appointed for the godly, and the evil appointed for the wicked. Wherein learn, 1. The Lord putteth the godly to trouble, and by trouble putteth them to their prayers, and delayes answer til the need be great; and then they do cry to the Lord, and then he giveth evidence of his hearing, and sendeth deliverance; for The righteous cry, and the Lord heareth, and delivereth them out of all their troubles. 2. It is as true, as it may seem strange, that the Lord wil press his own so long with trouble til he break their hearts, and kil their natural courage and confidence; for here are the godly described to be men of a broken heart, and contrite spirit. 3. Though the Lord so break the natural confidence of his own, and so empty them (by trouble) of all conceit of their own worth, wisdom or ability to deliver themselves out of trouble, that they may rely on God only; yet wil he not withdraw himself from them, nor suffer them to perish in discouragement. The Lord is neer to them that are of a broken heart, and saveth such as be of a contrite spirit. 4. Though the righteous be the only men in the world whom God loveth best; yet will he not only not exempt them from trouble, but also wil exercise them with multitudes and varieties of troubles from his own hand immediately, from Satans temptations, from the malice of the wicked of the world, &c. Many are the troubles of the righteous; for thus wil the Lord conform the redeemed to their head, try, and traine them up in faith, and patient submission to Gods wil; teach them to pray and wait on, and give proof of the sincerity of the grace given to them. 5. The godly are as oft delivered, as they are troubled; either by removing of the trouble, or by giving strength and patience to bear it, or comfort under it, and certain hope of outgate from it; or by ending all troubles to them at once. His troubles are many; but the Lord delivereth him out of them all. 6. The Lord moderateth, weigheth, and measureth all the troubles of his own, what they shal suffer in their life and death, and leaveth it not to the wil of the instruments of their trouble. He keepeth all his bones, not one of them is broken. This was true of Christ our Lord, of whom many things were prefigured, and prophesied in the Psalms; and in this amongst the rest, which sheweth: That in the Psalms, as the matter wil suffer, Christ is much to be eyed, and more then David, of whom at …, the same seemeth to speak chiefly. 7. As to the opposite state of the wicked; Wee learne, That the wickednesse of the wicked, is both the meritorious cause, and the means also of the wicked mans destruction; For evil shall slay the wicked. 8. It is the mark of a wicked man, to hate the righteous for his righteousness; and so is it set down here. 9. He that hateth the righteous, or the image of God in his neighbour, shal be guilty of all the consequences of the enmity, and be destitute of comfort when he hath most need, He that hateth the righteous, shall be desolate.
Verse. 22. The Lord redeemeth the soule of his servants; and none of them that trust in him shal be desolate.
The third opposition between the righteous and the wicked, is in relation to what is said in the former verse. Whence learne, 1. The wicked shal perish in their sin, and for their sin; But the righteous shal not perish in their sinnes, nor for them; for, Evil shal slay the wicked; but the Lord shall redeeme the soules of his servants, to wit, out of sinne and misery. 2. As the wicked are servants of sin, and serve an ill Master, and get an ill reward; so the godly are servants of righteousness, and have God for their Master, and shal have delivery and salvation for their reward, as the comparison here set down sheweth. 3. As the wicked who are destitute of faith in God, when they fall in trouble, want consolation: So all the righteous, who are no other then sincere Believers in God, shal have good company and consolation in all their trouble, and never be left alone: for, The haters of the righteous shal be desolate, but none of them that trust in God shall be desolate.