Psalm 34:14 Komentář

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.

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, Ch1 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, Sa1 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 Sa1 21:10.

Depart from evil,.... This denotes that evil is near to men; it keeps close to them, and should be declined and shunned: and it regards all sorts of evil; evil men, and their evil company; evil things, evil words and works, and all appearance of evil; and the fear of the Lord shows itself in an hatred of it, and a departure from it, Pro 8:13; and do good; not only acts of beneficence to all in necessitous circumstances, but every good work; whatever the word of God directs, or suggests should be done; and which should be done from right principles of faith and love, and to right ends, the glory of God, and the good of his interest; and Christ should be looked and applied unto for grace and strength to perform; all which are evidences of the true fear of God; seek peace, and pursue it; in the world, and with all men, as much as possibly can be; in neighbourhoods, cities, and states, and in the churches of Christ, and with the saints, as well as with God through Christ; and which in every sense is to be pursued after with eagerness, and to be endeavoured for with diligence; see Rom 12:18.

Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: Let him eschew evil, and do good; let him seek peace, and ensue it. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. [Psalms 34:12-16] And who is he that will harm you, if ye be followers of that which is good? But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled; But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.

The person of peace ought to seek and follow peace; he who knows and loves the bond of charity ought to restrain his tongue from the evil of dissension. Among his divine commands and salutary instructions the Lord now very near his passion added the following: “Peace I leave you, my peace I give you.” This inheritance he gave us, all the gifts and rewards of his promise he assured us in the conservation of peace. If we are heirs of Christ, let us remain in the peace of Christ; if we are children of God, we ought to be peacemakers. “Blessed,” he said, “are the peacemakers, for they shall be called the children of God.” The children of God should be peacemakers, gentle in heart, simple in speech, harmonious in affection, clinging to one another faithfully in the bonds of unanimity.

Mere abstinence from evil is not a characteristic of a perfect person, but for one recently instructed in basic principles it is fitting to turn aside from the impulse to evil and, being delivered from the habits of a depraved life as from a bad road, to pursue the performance of good. In fact, it is impossible to cling to the good unless one has withdrawn entirely and turned away from the evil, just as it is impossible to repair one’s health unless one rids himself of the disease, or for one who has not completely checked a chill to be in a state of warmth; for, these are inadmissible to each other. So also, it is proper for one who intends to live a good life to depart from all connection with evil.… Yet, as long as we were bound to the flesh, we were yoked to many things that also troubled us. Seek, then, after peace, a release from the troubles of this world; possess a calm mind, a tranquil and unconfused state of soul that is neither agitated by the passions nor drawn aside by false doctrines that challenge by their persuasiveness to an assent, in order that you may obtain “the peace of God that surpasses all understanding and guards your heart.”

But what is, "Depart from evil"? [Psalm 34:14]. It is little that thou injure none, murder none, steal not, commit not adultery, do no wrong, speak no false witness; "Depart from evil." When you have departed, you say, Now I am safe, I have done all, I shall have life, I shall see good days. Not only says he, "Depart from evil," but also, "and do good." It is nothing that thou spoil not: clothe the naked. If you have not spoiled, you have declined from evil; but you will not do good, except thou receive the stranger into your house. So then depart from evil, as to do good. "Seek peace, and ensue it." He has not said, You shall have peace here; seek it, and ensue it. Whither shall I ensue it? Whither it has gone before. For the Lord is our peace, has risen again, and has ascended into Heaven. "Seek peace, and ensue it;" because when thou also hast risen, this mortal shall be changed, and you shall embrace peace there where no man shall trouble you. For there is perfect peace, where you will not hunger....

The peaceable person entertains peace toward everyone, not purloining the neighbor’s property furtively, not committing homicide, not undermining marriages, not speaking evil, not doing evil, doing favors, showing respect, sharing, lending support, sharing dangers and struggles—such is unalloyed love and genuine friendship.

To see good days it is insufficient simply to abstain from evil acts; our compassion must also compel us to perform good works. The first stage of virtue is not to covet what belongs to others, but then the higher stage is not to hold back our own possessions from those in need. In the first stage, we escape blame, but in the second we win the palm of compassion.

Likewise, in deed he shows two things to be done. For a person ought to order his life, first with regard to himself; and with regard to this he says, "Turn away." Second, with regard to neighbor; and with regard to this he says, "Seek," etc. Concerning the first he does two things, according to the diverse parts of justice, which are namely turning away from evil and doing good. The second is at "And do good." He says therefore, "Turn away from evil": Sir. 7: "Do not do evil things," etc. To turn away from evil is not meritorious if "turning away" denotes only a negation; for by this, namely by not doing evil, one indeed avoids the punishment that one would have incurred by committing it; yet life is not acquired on this account. And therefore, understood in this way, not doing evil is not meritorious, so long as such a will is not informed by charity, so as to turn from evil for God's sake. "And do good": Is. 1: "Learn to do well." Second, with regard to neighbor he says, "Seek peace," etc. But it happens sometimes that you have a neighbor who attacks you, and then it is your part to seek peace; and therefore he says, "Seek peace": Rom. 12: "If it be possible, as much as is in you, have peace with all men." But sometimes it happens that you have someone who seeks peace from you, and then it is your part to pursue it; hence he says, "And pursue it." Or he speaks of the peace that one ought to have within oneself; and this, he says, you should seek in this life. But it is not fully had, because the flesh desires against the spirit, and the spirit against the flesh, Gal. 5. He says moreover, "And pursue it," so that you may have more of it, although it is not perfect here, but in the future, where the people shall sit in the beauty of peace, Is. 32. Or, "Seek peace," that is, Christ, who is our peace: Eph. 2; "And pursue it": Eccl. 2: "Who is the man who can follow the king his maker?"

On the title compare Sa1 21:13. Abimelech was the general name of the sovereign (Gen 20:2). After celebrating God's gracious dealings with him, the Psalmist exhorts others to make trial of His providential care, instructing them how to secure it. He then contrasts God's care of His people and His punitive providence towards the wicked. (Psa. 34:1-22) Even in distress, which excites supplication, there is always matter for praising and thanking God (compare Eph 5:20; Phi 4:6).