Psalm 34:8 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.

O taste, and see that the Lord is good,.... He is essentially, infinitely, perfectly, immutably, and solely good in himself; and he is communicatively and diffusively good to others: he is the author of all good, but not of any evil, in a moral sense; this chiefly regards his special grace and goodness through Christ: all the divine Persons in the Godhead are good; the Father is good, he has good designs towards his people, has provided good things for them, made good promises to them, and bestows good gifts on them: the Son is good; the good Shepherd that has laid down his life for the sheep; he is the fountain of all grace and goodness to his churches, and to particular believers; he has wrought a good work for them, the work of redemption, and he speaks a good word on their behalf in the court of heaven: the Spirit is good; he works good things in the hearts of the sons of men, and shows good things unto them; and gracious souls, such as the psalmist here calls upon, are capable of tasting and discerning how good the Lord is in some measure; see Psa 119:103. While unregenerate, their taste is vitiated, and remains unchanged, and sin is what they feed upon with pleasure, and so detest everything that is good; but in conversion a new taste is given, so as to have a saving experimental knowledge of the grace and goodness of God in Christ, an application of it to them; and in such manner as to live upon it, and be nourished by it; and though this is not a superficial taste of things, like that of hypocrites, nor a single one only, being frequently repeated; yet it is but a taste in comparison of the enjoyment of it in the heavenly state; and every taste now influences and engages trust in the Lord, as follows; blessed is the man that trusteth in him; See Gill on Psa 2:12; the Targum renders it, "that trust in his word".

As the nature of honey can be described to the inexperienced not so much by speech as by the perception of it through taste, so the goodness of the heavenly Word cannot be clearly taught by doctrines, unless, examining to a greater extent the dogmas of truth, we are able to comprehend by our own experience the goodness of the Lord.

In Christ we possess everything. Let every soul approach him, whether it is sick with the sins of the flesh, infixed by the nails of worldly desires, admittedly still imperfect, progressing by intense medication or already perfect in its many virtues. Everyone is in the Lord’s power, and Christ is all things to us. If you desire to heal your wounds, he is your doctor; if you are on fire with fever, he is your fountain; if you are burdened with iniquity, he is your justification; if you need help, he is your strength; if you fear death, he is your life; if you desire heaven, he is your way; if you are fleeing from darkness, he is your light; if you are seeking food, he is your nourishment. Taste and see that the Lord is good. Happy is the one who takes refuge in him.

Just as the body dies unless it is given proper food, even so does the soul if it is not given spiritual food. Why am I making such a point of this? Because there are some who insist on saying, I have no need for sacred Scripture; the fear of God is enough for me. That is, therefore, precisely why we affirm that just as there are foods for the body, so there are, likewise, foods for the soul, namely, the sacred Scripture.

Now will He speak openly of the same Sacrament, whereby He was carried in His Own Hands. "O taste and see that the Lord is good" [Psalm 34:8]. Does not the Psalm now open itself, and show you that seeming insanity and constant madness, the same insanity and sober inebriety of that David, who in a figure showed I know not what, when in the person of king Achis they said to him, How is it? When the Lord said, "Except a man eat My Flesh and drink My Blood, he shall have no life in him"? [John 6:53] And they in whom reigned Achis, that is, error and ignorance, said; what said they? "How can this man give us his flesh to eat?" [John 6:52] If you are ignorant, "Taste and see that the Lord is good:" but if you understand not, you are king Achis: David shall change His Countenance and shall depart from you, and shall quit you, and shall depart.

If we taste the Lord, we taste through faith. If he is good, it is through the knowledge of his goodness that we taste.

Taste the body of life and see how sweet is the Lord. He has life in himself who eats his flesh and drinks his blood, and then he will be blessed.

God’s people have spiritual feasts and pure delicacies that it is healthy for them to look for and laudable for them to desire, for the prophet says in praise of them, “Taste and see that the Lord is sweet.” Whoever have touched with the taste of their hearts the sweetness of the justice and mercy of God, by which all his ordinances are carried out, and have drunk from the experiences of supernal joys never to be diminished by any pride, they will despise the corruptible and temporal good in their admiration of the eternal, and they will glow in that fire that the love of God kindles. As when cold is changed to warmth and night is changed to daylight, the Holy Spirit by one stroke in the hearts of the faithful takes away darkness and destroys sin.

Spiritual delights, when not possessed, are treated with disgust, but when possessed they are desired; and the more they are hungered for by the one eating, the more they are also consumed by the one hungering. For spiritual delights increase desire in the mind while they satisfy, because the more their flavor is perceived, the more one recognizes what should be loved more eagerly. And therefore, when not possessed, they cannot be loved, because their flavor is unknown. For who is able to love what he does not know? Hence the Psalmist admonishes us, saying: "Taste and see that the Lord is sweet." As if he were saying openly: You do not know his sweetness if you do not taste it at all. But touch the food of life with the palate of your heart, so that by proving its sweetness you may be able to love it.

Third, when he says, "Taste and see that the Lord is sweet," he exhorts them to experience it. And concerning this he does two things. First, he exhorts to the experience of divine fellowship. Second, to the observance of divine fear, at "Fear." Concerning the first he does two things. First, he exhorts to experience. Second, he presents the effect of experience, at "And see that." He says therefore, "Taste and see," etc. Experience of a thing is acquired through the senses; but differently for a thing present and for a thing absent: because for an absent thing, through sight, smell, and hearing; for a present thing, through touch and taste; but through touch for a thing externally present, through taste for a thing internally present. Now God is not far from us, nor outside us, but within us: Jer. 14: "You are in our midst, O Lord." And therefore the experience of divine goodness is called tasting: 1 Pet. 2: "If indeed you have tasted how sweet," etc. Prov. 31: "She has tasted and seen that her trading is good." The effect of experience is presented as twofold. One is the certitude of the intellect; the other is the security of the affections. As to the first he says, "And see." For in corporeal matters, one first sees and then tastes; but in spiritual matters, one first tastes, then sees; because no one knows who does not taste. And therefore he says first "taste" and then "see." As to the second he says, "That the Lord is sweet": Wis. 12: "O how good and sweet, O Lord, is your spirit in us." Ps. 30: "How great is the multitude of your sweetness." And then, "Blessed is the man who hopes in him": Is. 30: "Blessed are all who wait for him."

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).

taste and see--try and experience.