Psalm 34:5 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.

They looked to him, and were lightened,.... That is, "the humble" ones, Psa 34:2; and so this is a reason why they should join in praising and magnifying the Lord; these "looked" up to God in prayer and by faith, when in distressed and uncomfortable circumstances, for help and deliverance, and a supply of every needful good thing; and they were "enlightened"; so the Targum renders it, "their faces were enlightened"; as Jarchi and Aben Ezra interpret it, in opposition to what follows: they must have been enlightened before they could look, but by looking to the Lord more light was gained: this chiefly designs the light of joy, peace, and comfort, which is had in a way of believing: some render the word "and flowed" (l), as a river does, that is, to the Lord, as in Jer 31:12. So Kimchi and Ben Melech explain the word; and it denotes both the numbers of them that looked up to the Lord in their distress, and the swiftness of their motion to him, and their earnestness and fervour of mind; so faith is not only a looking to Christ, but a going forth unto him; and their faces were not ashamed; having what they prayed and looked for, and what they hoped and believed they should have; namely, deliverance and salvation, and so peace and pleasure. (l) "et confluunt", Junius & Tremellius, Michaelis; "et instar fluvii irruerint", Piscator, Amama; "et confluxerunt", Gejerus.

I have said who was the exhorter, namely, that lover who would not alone embrace what he loves, and says, "Approach unto Him, and be ye lightened" [Psalm 34:5]. For he says what he himself proved. For some spiritual person in the Body of Christ, or even our Lord Jesus Christ Himself according to the flesh, the Head exhorting His Own Members, says; what? "Approach unto Him, and be ye lightened." Or rather some spiritual Christian invites us to approach to our Lord Jesus Christ Himself. But let us approach to Him and be lightened; not as the Jews approached to Him, that they might be darkened; for they approached to Him that they might crucify Him: let us approach to Him that we may receive His Body and Blood. They by Him crucified were darkened; we by eating and drinking The Crucified are lightened. "Approach unto Him, and be ye lightened." Lo, this is said to the Gentiles. Christ was crucified amid the Jews raging and seeing; the Gentiles were absent; lo, they have approached who were in darkness, and they who saw not are lightened. Whereby approach the Gentiles? By following with faith, by longing with the heart, by running with charity. Your feet are your charity. Have two feet, be not lame. What are your two feet? The two commandments of love, of your God, and of your Neighbour. With these feet run thou unto God, approach unto Him, for He has both exhorted you to run, and has Himself shed His Own Light, as he has magnificently and divinely continued. "And your faces shall not be ashamed." "Approach" (says he) "unto Him, and be ye lightened; and your faces shall not be ashamed." No face shall be ashamed but of the proud. Wherefore? Because he would be lifted up, and when he has suffered insult, or ignominy, or mischance in this world, or any affliction, he is ashamed. But fear not thou, approach unto Him, and you shall not be ashamed....

Whoever approaches him in faith receives rays of intellectual light.

His light is said to be inaccessible when the unique and omnipotent character of its substance is described. But when the grace of the holy Godhead pours itself forth, one both approaches him and is offered blessed illumination.

Let us therefore also gaze on God, raising up and exalting his holy name in praise. Let us take refuge with his purity by continual recollection of his name; let us sculpt out the beauty of our souls by gazing on the likeness of his glory, so that we may be seen to be glorious statues of his divinity within creation.

Then when he says, "Come to him and be enlightened, and your faces shall not be confounded," he invites others to obtain this benefit. And concerning this he does two things. First, he presents the invitation. Second, the effect of the invitation, at "And your faces shall not be confounded." He says therefore, "Come to him," through faith and charity: Jas. 4: "Draw near to God, and he will draw near to you." And therefore he adds, "And be enlightened." God is light, and he who approaches the light is enlightened: Is. 60: "Arise," through affection, "and be enlightened": Deut. 33: "He who draws near to his feet shall receive from his teaching." The effect of the invitation is that "your faces shall not be confounded" in refusal, because you will not suffer it, "for there is no confusion for those who hope in him," Dan. 3. Or, "your faces," that is, your thoughts, "shall not be confounded" through defect of truth.

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).

God's favor to the pious generally, and to himself specially, is celebrated. looked--with desire for help. lightened--or, "brightened," expressing joy, opposed to the downcast features of those who are ashamed or disappointed (Psa 25:2-3).