สดุดี 34:11 วิจารณ์

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.

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, Pe1 3:10, Pe1 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.

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.

Come, ye children,.... Meaning either his own children, those of his own family, judging it his duty to instruct them, and bring them up in the fear of the Lord; or his subjects, to whom he stood in the relation of a father, as every king does; or all his hearers, as those who attended the prophets are called the children or sons of the prophets; or young people in common may be designed, who should be taught early their duty to God and men: unless the children of God in general are here meant; or particularly the least among them, called babes and little children, who are little in their own eyes, are modest and humble; and who, as they need instruction, are most forward to receive it; and the word "come" does not so much design local motion, a drawing near to hear, as readiness to hear, and a close attention of mind; as follows; hearken unto me; as unto a father, giving good doctrine and wholesome advice; Pro 2:1; I will teach you the fear of the Lord; which he had so often spoken of, and so many good things are promised to them that have it, and even in the context: this the psalmist could not give, nor can any man, only teach it, show the nature of it, in what it lies, how it shows itself, and what are the effects it produces: this is the first lesson to be taught and learnt; for it is the beginning of wisdom; it includes all grace, and every duty, and regards the whole worship of God, and the manner of it.

"Come, you children, hearken unto me: I will teach you the fear of the Lord" [Psalm 34:11]. You think, brethren, that I say this: think that David says it; think that an Apostle says it; nay think that our Lord Jesus Christ Himself says it; "Come, you children, hearken unto Me." Let us hearken unto Him together: hearken ye unto Him through us. For He would teach us; He the Humble, He that drums, He that affects, would teach us....

This is not the fear that leads to dread, but the kind that leads to love. Fear of people is full of bitterness, but this fear is full of sweetness. The first compels us to slavery, but the second draws us toward freedom. Finally, the first fears confinement, but the second opens up the kingdom of heaven. So he rightly professes that this second type of fear is useful and we ought to learn it with an eager mind.

"Come." Having presented above the exhortation to praise, here a necessary instruction is presented. And concerning this he does two things. First, he instructs about the fear of God. Second, about divine providence, at "The eyes of the Lord," etc. Concerning the first he does two things. First, he presents, as it were, a proem to his teaching. Second, he adds his teaching, at "Who is the man?" In the introduction he does three things. First, he renders the hearer benevolent. Second, attentive, at "Listen to me." Third, docile, at "I will teach you the fear of the Lord." He says therefore, as to the first, "Come, children." For it belongs to parents to love their children; and therefore he says "children," so that by parental love he may render them benevolent. Likewise, it belongs to parents to invite their children to learning and to educate them; hence he says, "Come": Gen. 49: "Jacob called his sons and said, Gather yourselves together that I may tell you what shall happen to you in the last days": Heb. 12: "We have had fathers of our flesh as educators, and we reverenced them." As to the second he says, "Listen to me": Prov. 1: "The wise man, hearing, will be wiser," etc. Sir. 33: "Hear me, O you great men, and all you peoples, and you rulers of the Church," etc. Third, he renders them docile; and this when he indicates what he is about to speak of: "I will teach you the fear of the Lord," that is, what fruit you shall have if you fear God. Or, how you should fear God. And he begins with fear, and rightly so; because in knowledge one must begin with the elements: Prov. 1: "The fear of the Lord is the beginning of wisdom," namely divine wisdom.

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).

children--subjects of instruction (Pro 1:8, Pro 1:10).

(Heb.: 34:12-15) The first main division of the Psalm is ended; the second (much the same as in Psa 32:1-11) assumes more the tone of a didactic poem; although even Psa 34:6, Psa 34:9 have something of the didactic style about them. The poet first of all gives a direction for fearing God. We may compare Psa 32:8; Psa 51:15 - how thoroughly Davidic is the turn which the Psalm here takes! בּנים are not children in years or in understanding; but it is a tender form of address of a master experienced in the ways of God to each one and to all, as in Pro 1:8, and frequently. In Psa 34:13 he throws out the question, which he himself answers in Psa 34:14. This form of giving impressiveness to a truth by setting it forth as a solution of some question that has been propounded is a habit with David. Psa 14:1; Psa 24:8, Psa 24:10; Psa 25:12. In the use made of this passage from the Psalms in Pe1 3:10-12 (=Psa 34:13 of the Psalm) this form of the question is lost sight of. To חפץ חיּים, as being just as exclusive in sense, corresponds אהב ימים, so that consequently לראות is a definition of the purpose. ימים signifies days in the mass, just as חיּים means long-enduring life. We see from Jam 3:2., where Psa 34:13 also, in its form, calls to mind the Psalm before us, why the poet gives the pre-eminence to the avoiding of sins of the tongue. In Psa 34:15, from among what is good peace is made prominent, - peace, which not only are we not to disturb, but which we are to seek, yea, pursue it like as the hunter pursues the finest of the herds. Let us follow, says the apostle Paul also, Rom 14:19 (cf. Heb 12:14), after those things which make for peace. שׁלום is a relationship, harmonious and free from trouble, that is well-pleasing to the God of love. The idea of the bond of fellowship is connected with the corresponding word eiree'nee, according to its radical notion.