Read-Post Through the Bible

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(Psa 32)  "A Psalm of David, Maschil. Blessed is he whose transgression is forgiven, whose sin is covered. {2} Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile. {3} When I kept silence, my bones waxed old through my roaring all the day long. {4} For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah. {5} I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. Selah.

{6} For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him. {7} Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah. {8} I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye. {9} Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee. {10} Many sorrows shall be to the wicked: but he that trusteth in the LORD, mercy shall compass him about. {11} Be glad in the LORD, and rejoice, ye righteous: and shout for joy, all ye that are upright in heart."

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Psalms 32 - Title - A Psalm of David, Maschil. That David wrote this gloriously evangelic Psalm is proved not only by this heading, but by the words of the apostle Paul, in Rom_4:6, Rom_4:7, Rom_4:8. “Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works,” etc. Probably his deep repentance over his great sin was followed by such blissful peace, that he was led to pour out his spirit in the soft music of this choice song. In the order of history it seems to follow the fifty-first. Maschil is a new title to us, and indicates that this is an instructive or didactic Psalm. The experience of one believer affords rich instruction to others, it reveals the footsteps of the flock, and so comforts and directs the weak. Perhaps it was important in this case to prefix the word, that doubting saints might not imagine the Psalm to be the peculiar utterance of a singular individual, but might appropriate it to themselves as a lesson from the Spirit of God. David promised in the fifty-first Psalm to teach transgressors the Lord's ways, and here he does it most effectually. Grotius thinks that this Psalm was meant to be sung on the annual day of the Jewish expiation, when a general confession of their sins was made.

Division - In our reading we have found it convenient to note the benediction of the pardoned, Psa_32:1, Psa_32:2; David's personal confession, Psa_32:3, Psa_32:4, Psa_32:5; and the application of the case to others, Psa_32:6, Psa_32:7. The voice of God is heard by the forgiven one in Psa_32:8, Psa_32:9; and the Psalm then concludes with a portion for each of the two great classes of men, Psa_32:10, Psa_32:11.  — Psalms   

Psalms 32 - This psalm, though it speaks not of Christ, as many of the psalms we have hitherto met with have done, has yet a great deal of gospel in it. The apostle tells us that David, in this psalm, describes “the blessedness of the man unto whom God imputes righteousness without words,” Rom_4:6. We have here a summary, 

I. Of gospel grace in the pardon of sin (Psa_32:1, Psa_32:2), in divine protection (Psa_32:7), and divine guidance (Psa_32:8 ).

II. Of gospel duty. To confess sin (Psa_32:3-5), to pray (Psa_32:6), to govern ourselves well (Psa_32:9, Psa_32:10), and to rejoice in God (Psa_32:11). The way to obtain these privileges is to make conscience of these duties, which we ought to think of - of the former for our comfort, of the latter for our quickening, when we sing this psalm. Grotius thinks it was designed to be sung on the day of atonement.

A psalm of David, Maschil. — Henry 

Psa 32:1-2  — Sin is the cause of our misery; but the true believer's transgressions of the Divine law are all forgiven, being covered with the atonement. Christ bare his sins, therefore they are not imputed to him. The righteousness of Christ being reckoned to us, and we being made the righteousness of God in him, our iniquity is not imputed, God having laid upon him the iniquity of us all, and made him a sin-offering for us. Not to impute sin, is God's act, for he is the Judge. It is God that justifies. Notice the character of him whose sins are pardoned; he is sincere, and seeks sanctification by the power of the Holy Ghost. He does not profess to repent, with an intention to indulge in sin, because the Lord is ready to forgive. He will not abuse the doctrine of free grace. And to the man whose iniquity is forgiven, all manner of blessings are promised. — MHCC

Psa 32:3-7  — It is very difficult to bring sinful man humbly to accept free mercy, with a full confession of his sins and self-condemnation. But the true and only way to peace of conscience, is, to confess our sins, that they may be forgiven; to declare them that we may be justified. Although repentance and confession do not merit the pardon of transgression, they are needful to the real enjoyment of forgiving mercy. And what tongue can tell the happiness of that hour, when the soul, oppressed by sin, is enabled freely to pour forth its sorrows before God, and to take hold of his covenanted mercy in Christ Jesus! Those that would speed in prayer, must seek the Lord, when, by his providence, he calls them to seek him, and, by his Spirit, stirs them up to seek him. In a time of finding, when the heart is softened with grief, and burdened with guilt; when all human refuge fails; when no rest can be found to the troubled mind, then it is that God applies the healing balm by his Spirit. — MHCC

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Psa 32:1-6  — This psalm is entitled Maschil, which some take to be only the name of the tune to which it was set and was to be sung. But others think it is significant; our margin reads it, A psalm of David giving instruction, and there is nothing in which we have more need of instruction than in the nature of true blessedness, wherein it consists and the way that leads to it - what we must do that we may be happy. There are several things in which these verses instruct us. In general, we are here taught that our happiness consists in the favour of God, and not in the wealth of this world - in spiritual blessings, and not the good things of this world. When David says (Psa_1:1), Blessed is the man that walks not in the counsel of the ungodly, and (Psa_119:1), Blessed are the undefiled in the way, the meaning is, “This is the character of the blessed man; and he that has not this character cannot expect to be happy:” but when it is here said, Blessed is the man whose iniquity is forgiven, the meaning is, “This is the ground of his blessedness: this is that fundamental privilege from which all the other ingredients of his blessedness flow.” In particular, we are here instructed,

I. Concerning the nature of the pardon of sin. This is that which we all need and are undone without; we are therefore concerned to be very solicitous and inquisitive about it.

1. It is the forgiving of transgression. Sin is the transgression of the law. Upon our repentance, the transgression is forgiven; that is, the obligation to punishment which we lay under, by virtue of the sentence of the law, is vacated and cancelled; it is lifted off (so some read it), that by the pardon of it we may be eased of a burden, a heavy burden, like a load on the back, that makes us stoop, or a load on the stomach, that makes us sick, or a load on the spirits, that makes us sink. The remission of sins gives rest and relief to those that were weary and heavily laden, Mat_11:28.

2. It is the covering of sin, as nakedness is covered, that it may not appear to our shame, Rev_3:18. One of the first symptoms of guilt in our first parents was blushing at their own nakedness. Sin makes us loathsome in the sight of God and utterly unfit for communion with him, and, when conscience is awakened, it makes us loathsome to ourselves too; but, when sin is pardoned, it is covered with the robe of Christ's righteousness, like the coats of skins wherewith God clothed Adam and Eve (an emblem of the remission of sins), so that God is no longer displeased with us, but perfectly reconciled. They are not covered from us (no; My sin is ever before me) nor covered from God's omniscience, but from his vindictive justice. When he pardons sin he remembers it no more, he casts it behind his back, it shall be sought for and not found, and the sinner, being thus reconciled to God, begins to be reconciled to himself.

3. It is the not imputing of iniquity, not laying it to the sinner's charge, not proceeding against him for it according to the strictness of the law, not dealing with him as he deserves. The righteousness of Christ being imputed to us, and we being made the righteousness of God in him, our iniquity is not imputed, God having laid upon him the iniquity of us all and made him sin for us. Observe, Not to impute iniquity is God's act, for he is the Judge. It is God that justifies.

II. Concerning the character of those whose sins are pardoned: in whose spirit there is no guile. He does not say, “There is no guilt” (for who is there that lives and sins not?), but no guile; the pardoned sinner is one that does not dissemble with God in his professions of repentance and faith, nor in his prayers for peace or pardon, but in all these is sincere and means as he says - that does not repent with a purpose to sin again, and then sin with a purpose to repent again, as a learned interpreter glosses upon it. Those that design honestly, that are really what they profess to be, are Israelites indeed, in whom is no guile.

III. Concerning the happiness of a justified state: Blessednesses are to the man whose iniquity is forgiven, all manner of blessings, sufficient to make him completely blessed. That is taken away which incurred the curse and obstructed the blessing; and then God will pour out blessings till there be no room to receive them. The forgiveness of sin is that article of the covenant which is the reason and ground of all the rest. For I will be merciful to their unrighteousness, Heb_8:12.

IV. Concerning the uncomfortable condition of an unhumbled sinner, that sees his guilt, but is not yet brought to make a penitent confession of it. This David describes very pathetically, from his own sad experience (Psa_32:3, Psa_32:4): While I kept silence my bones waxed old. Those may be said to keep silence who stifle their convictions, who, when they cannot but see the evil of sin and their danger by reason of it, ease themselves by not thinking of it and diverting their minds to something else, as Cain to the building of a city, - who cry not when God binds them, - who will not unburden their consciences by a penitent confession, nor seek for peace, as they ought, by faithful and fervent prayer, - and who choose rather to pine away in their iniquities than to take the method which God has appointed of finding rest for their souls. Let such expect that their smothered convictions will be a fire in their bones, and the wounds of sin, not opened, will fester, and grow intolerably painful. If conscience be seared, the case is so much the more dangerous; but if it be startled and awake, it will be heard. The hand of divine wrath will be felt lying heavily upon the soul, and the anguish of the spirit will affect the body; to the degree David experienced it, so that when he was young his bones waxed old; and even his silence made him roar all the day long, as if he had been under some grievous pain and distemper of body, when really the cause of all his uneasiness was the struggle he felt in his own bosom between his convictions and his corruptions. Note, He that covers his sin shall not prosper; some inward trouble is required in repentance, but there is much worse in impenitency.

V. Concerning the true and only way to peace of conscience. We are here taught to confess our sins, that they may be forgiven, to declare them, that we may be justified. This course David took: I acknowledged my sin unto thee, and no longer hid my iniquity, Psa_32:5. Note, Those that would have the comfort of the pardon of their sins must take shame to themselves by a penitent confession of them. We must confess the fact of sin, and be particular in it (Thus and thus have I done), confess the fault of sin, aggravate it, and lay a load upon ourselves for it (I have done very wickedly), confess the justice of the punishment we have been under for it (The Lord is just in all that is brought upon us), and that we deserve much worse - I am no more worthy to be called thy son. We must confess sin with shame and holy blushing, with fear and holy trembling.

VI. Concerning God's readiness to pardon sin to those who truly repent of it: “I said, I will confess (I sincerely resolved upon it, hesitated no longer, but came to a point, that I would make a free and ingenuous confession of my sins) and immediately thou forgavest the iniquity of my sin, and gavest me the comfort of the pardon in my own conscience; immediately I found rest to my soul.” Note, God is more ready to pardon sin, upon our repentance, than we are to repent in order to the obtaining of pardon. It was with much ado that David was here brought to confess his sins; he was put to the rack before he was brought to do it (Psa_32:3, Psa_32:4), he held out long, and would not surrender till it came to the last extremity; but, when he did offer to surrender, see how quickly, how easily, he obtained good terms: “I did but say, I will confess, and thou forgavest.” Thus the father of the prodigal saw his returning son when he was yet afar off, and ran to meet him with the kiss that sealed his pardon. What an encouragement is this to poor penitents, and what an assurance does it give us that, if we confess our sins, we shall find God, not only faithful and just, but gracious and kind, to forgive us our sins!

VII. Concerning the good use that we are to make of the experience David had had of God's readiness to forgive his sins (Psa_32:6): For this shall every one that is godly pray unto thee. Note,

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1. All godly people are praying people. As soon as ever Paul was converted, Behold, he prays, Act_9:11. You may as soon find a living man without breath as a living Christian without prayer.

2. The instructions given us concerning the happiness of those whose sins are pardoned, and the easiness of obtaining the pardon, should engage and encourage us to pray, and particularly to pray, God be merciful to us sinners. For this shall every one that is well inclined be earnest with God in prayer, and come boldly to the throne of grace, with hopes to obtain mercy, Heb_4:16. 3. Those that would speed in prayer must seek the Lord in a time when he will be found. When, by his providence, he calls them to seek him, and by his Spirit stirs them up to seek him, they must go speedily to seek the Lord (Zec_8:21) and lose no time, lest death cut them off, and then it will be too late to seek him, Isa_55:6. Behold, now is the accepted time, 2Co_6:2, 2Co_6:4. Those that are sincere and abundant in prayer will find the benefit of it when they are in trouble: Surely in the floods of great waters, which are very threatening, they shall not come nigh them, to terrify them, or create them any uneasiness, much less shall they overwhelm them. Those that have God nigh unto them in all that which they call upon him for, as all upright, penitent, praying people have, are so guarded, so advanced, that no waters - no, not great waters - no, not floods of them, can come nigh them, to hurt them. As the temptations of the wicked one touch them not (1Jo_5:18), so neither do the troubles of this evil world; these fiery darts of both kinds, drop short of them. — Henry

V. 6: Prayer is to the spiritual an as breathing is to the natural, as it is a result of and necessity for life and health. Refusal to pray as we ought and can is passive rebellion.

Psa 32:8-11  — God teaches by his word, and guides with the secret intimations of his will. David gives a word of caution to sinners. The reason for this caution is, that the way of sin will certainly end in sorrow. Here is a word of comfort to saints. They may see that a life of communion with God is far the most pleasant and comfortable. Let us rejoice, O Lord Jesus, in thee, and in thy salvation; so shall we rejoice indeed. — MHCC

Psa 32:7-11  — David is here improving the experience he had had of the comfort of pardoning mercy.

I. He speaks to God, and professes his confidence in him and expectation from him, Psa_32:7. Having tasted the sweetness of divine grace to a penitent sinner, he cannot doubt of the continuance of that grace to a praying saint, and that in that grace he should find both safety and joy. 1. Safety: “Thou art my hiding-place; when by faith I have recourse to thee I see all the reason in the world to be easy, and to think myself out of the reach of any real evil. Thou shalt preserve me from trouble, from the sting of it, and from the strokes of it as far as is good for me. Thou shalt preserve me from such trouble as I was in while I kept silence,” Psa_32:3. When God has pardoned our sins, if he leaves us to ourselves, we shall soon run as far in debt again as ever and plunge ourselves again into the same gulf; and therefore, when we have received the comfort of our remission, we must fly to the grace of God to be preserved from returning to folly again, and having our hearts again hardened through the deceitfulness of sin. God keeps his people from trouble by keeping them from sin. 2. Joy: “Thou shalt not only deliver me, but compass me about with songs of deliverance; which way soever I look I shall see occasion to rejoice and to praise God; and my friends also shall compass me about in the great congregation, to join with me in songs of praise: they shall join their songs of deliverance with mine. As every one that is godly shall pray with me, so they shall give thanks with me.”

II. He turns his speech to the children of men. Being himself converted, he does what he can to strengthen his brethren (Luk_22:32): I will instruct thee, whoever thou art that desirest instruction, and teach thee in the way which thou shalt go, Psa_32:8. This, in another of his penitential psalms, he resolves that when God should have restored to him the joy of his salvation he would teach transgressors his ways, and do what he could to convert sinners to God, as well as to comfort those that were converted, Psa_51:12, Psa_51:13. When Solomon became a penitent he immediately became a preacher, Ecc_1:1. Those are best able to teach others the grace of God who have themselves had the experience of it: and those who are themselves taught of God ought to tell others what he has done for their souls (Psa_66:16) and so teach them. I will guide thee with my eye. Some apply this to God's conduct and direction. He teaches us by his word and guides us with his eye, by the secret intimations of his will in the hints and turns of Providence, which he enables his people to understand and take direction from, as a master makes a servant know his mind by a wink of his eye. When Christ turned and looked upon Peter he guided him with his eye. But it is rather to be taken as David's promise to those who sat under his instruction, his own children and family especially: “I will counsel thee; my eye shall be upon thee” (so the margin reads it); “I will give thee the best counsel I can and then observe whether thou takest it or no.” Those that are taught in the word should be under the constant inspection of those that teach them; spiritual guides must be overseers. In this application of the foregoing doctrine concerning the blessedness of those whose sins are pardoned we have a word to sinners and a word to saints; and this is rightly dividing the word of truth and giving to each their portion.

1. Here is a word of caution to sinners, and a good reason is given for it.

(1.) The caution is, not to be unruly and ungovernable: Be you not as the horse and the mule, which have no understanding, Psa_32:9. When the psalmist would reproach himself for the sins he repented of he compared himself to a beast before God (so foolish have I been and ignorant, Psa_73:22) and therefore warns others not to be so. It is our honour and happiness that we have understanding, that we are capable of being governed by reason and of reasoning with ourselves. Let us therefore use the faculties we have, and act rationally. The horse and mule must be managed with bit and bridle, lest they come near us, to do us a mischief, or (as some read it) that they may come near to us, to do us service, that they may obey us, Jam_3:3. Let us not be like them; let us not be hurried by appetite and passion, at any time, to go contrary to the dictate of right reason and to our true interest. If sinners would be governed and determined by these, they would soon become saints and would not go a step further in their sinful courses; where there is renewing grace there is no need of the bit and bridle of restraining grace.

(2.) The reason for this caution is because the way of sin which we would persuade you to forsake will certainly end in sorrow (Psa_32:10): Many sorrows shall be to the wicked, which will not only spoil their vain and carnal mirth, and put an end to it, but will make them pay dearly for it. Sin will have sorrow, if not repented of, everlasting sorrow. It was part of the sentence, I will greatly multiply thy sorrows. “Be wise for yourselves therefore, and turn from your wickedness, that you may prevent those sorrows, those many sorrows.”

2. Here is a word of comfort to saints, and a good reason is given for that too.

(1.) They are assured that if they will but trust in the Lord, and keep closely to him, mercy shall compass them about on every side (Psa_32:10), so that they shall not depart from God, for that mercy shall keep them in, nor shall any real evil break in upon them, for that mercy shall keep it out.

(2.) They are therefore commanded to be glad in the Lord, and to rejoice in him, to such a degree as even to shout for joy, Psa_32:11. Let them be so transported with this holy joy as not to be able to contain themselves; and let them affect others with it, that they also may see that a life of communion with God is the most pleasant and comfortable life we can live in this world. This is that present bliss which the upright in heart, and they are only, are entitled to and qualified for. — Henry

[daniel1212av]

(Psa 33)  "Rejoice in the LORD, O ye righteous: for praise is comely for the upright. {2} Praise the LORD with harp: sing unto him with the psaltery and an instrument of ten strings. {3} Sing unto him a new song; play skilfully with a loud noise. {4} For the word of the LORD is right; and all his works are done in truth. {5} He loveth righteousness and judgment: the earth is full of the goodness of the LORD. {6} By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth. {7} He gathereth the waters of the sea together as an heap: he layeth up the depth in storehouses. {8} Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him. {9} For he spake, and it was done; he commanded, and it stood fast. {10} The LORD bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect. {11} The counsel of the LORD standeth for ever, the thoughts of his heart to all generations. {12} Blessed is the nation whose God is the LORD; and the people whom he hath chosen for his own inheritance.

{13} The LORD looketh from heaven; he beholdeth all the sons of men. {14} From the place of his habitation he looketh upon all the inhabitants of the earth. {15} He fashioneth their hearts alike; he considereth all their works. {16} There is no king saved by the multitude of an host: a mighty man is not delivered by much strength. {17} An horse is a vain thing for safety: neither shall he deliver any by his great strength. {18} Behold, the eye of the LORD is upon them that fear him, upon them that hope in his mercy; {19} To deliver their soul from death, and to keep them alive in famine. {20} Our soul waiteth for the LORD: he is our help and our shield. {21} For our heart shall rejoice in him, because we have trusted in his holy name. {22} Let thy mercy, O LORD, be upon us, according as we hope in thee."

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Psalms 33 - Title - This song of praise bears no title or indication of authorship; to teach us, says Dickson, “to look upon holy Scripture as altogether inspired of God, and not put price upon it for the writers thereof.”

Subject and Divisions - The praise of Jehovah is the subject of this sacred song. The righteous are exhorted to praise him, Psa_33:1-3; because of the excellency of his character, Psa_33:4, Psa_33:5; and his majesty in creation, Psa_33:6, Psa_33:7. Men are bidden to fear before Jehovah becauses his purposes are accomplished in providence, Psa_33:8. His people are proclaimed blessed, Psa_33:12. The omniscience and omnipotence of God, and his care of his people are celebrated, in opposition to the weakness of an arm of flesh, Psa_33:13; and the Psalm concludes with a fervent expression of confidence, Psa_33:20, Psa_33:21, and an earnest prayer, Psa_33:22.  — Psalms   

Psalms 33 - This is a psalm of praise; it is probable that David was the penman of it, but we are not told so, because God would have us look above the penmen of sacred writ, to that blessed Spirit that moved and guided them. The psalmist, in this psalm, 

I. Calls upon the righteous to praise God (Psa_33:1-3).  II. Furnishes us with matter for praise. We must praise God, 

1. For his justice, goodness, and truth, appearing in his word, and in all his works (Psa_33:4, Psa_33:5). 

2. For his power appearing in the work of creation (Psa_33:6-9). 

3. For the sovereignty of his providence in the government of the world (Psa_33:10, Psa_33:11) and again (Psa_33:13-17). 

4. For the peculiar favour which he bears to his own chosen people, which encourages them to trust in him (Psa_33:12) and again (Psa_33:18-22). We need not be at a loss for proper thoughts in singing this psalm, which so naturally expresses the pious affections of a devout soul towards God — Henry 

Psa 33:1-11  — Holy joy is the heart and soul of praise, and that is here pressed upon the righteous. Thankful praise is the breath and language of holy joy. Religious songs are proper expressions of thankful praise. Every endowment we possess, should be employed with all our skill and earnestness in God's service. His promises are all wise and good. His word is right, and therefore we are only in the right when we agree with it. His works are all done in truth. He is the righteous Lord, therefore loveth righteousness. What a pity it is that this earth, which is so full of the proofs and instances of God's goodness, should be so empty of his praises; and that of the multitudes who live upon his bounty, there are so few who live to his glory! What the Lord does, he does to purpose; it stands fast. He overrules all the counsels of men, and makes them serve his counsels; even that is fulfilled, which to us is most surprising, the eternal counsel of God, nor can any thing prevent its coming to pass. — MHCC

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Psa 33:1-11  — Four things the psalmist expresses in these verses:

I. The great desire he had that God might be praised. He did not think he did it so well himself, but that he wished others also might be employed in this work; the more the better, in this concert: it is the more like heaven.

1. Holy joy is the heart and soul of praise, and that is here pressed upon all good people (Psa_33:1): Rejoice in the Lord, you righteous; so the foregoing psalm concluded and so this begins; for all our religious exercises should both begin and end with a holy complacency and triumph in God as the best of being and best of friends.

2. Thankful praise is the breath and language of holy joy; and that also is here required of us (Psa_33:2): “Praise the Lord; speak well of him, and give him the glory due to his name.” 3. Religious songs are the proper expressions of thankful praise; those are here required (Psa_33:3): “Sing unto him a new song, the best you have, not that which by frequent use is worn, thread-bare, but that which, being new, is most likely to move the affections, a new song for new mercies and upon every new occasion, for those compassions which are new every morning.” Music was then used, by the appointment of David, with the temple-songs, that they might be the better sung; and this also is here called for (Psa_33:2): Sing unto him with the psaltery. Here is,

(1.) A good rule for this duty: “Do it skilfully, and with a loud noise; let it have the best both of head and heart; let it be done intelligently and with a clear head, affectionately and with a warm heart.”

(2.) A good reason for this duty: For praise is comely for the upright. It is well pleasing to God (the garments of praise add much to the comeliness which God puts upon his people) and it is an excellent ornament to our profession. It becomes the upright, whom God has put so much honour upon, to give honour to him. The upright praise God in a comely manner, for they praise him with their hearts, that is praising him with their glory; whereas the praises of hypocrites are awkward and uncomely, like a parable in the mouth of fools, Pro_26:7.

II. The high thoughts he had of God, and of his infinite perfections, Psa_33:4, Psa_33:5. God makes himself known to us, 1. In his word, here put for all divine revelation, all that which God at sundry times and in divers manners spoke to the children of men, and that is all right, there is nothing amiss in it; his commands exactly agree with the rules of equity and the eternal reasons of good and evil. His promises are all wise and good and inviolably sure, and there is no iniquity in his threatenings, but even those are designed for our good, by deterring us from evil. God's word is right, and therefore all our deviations from it are wrong, and we are then in the right when we agree with it.

2. In his works, and those are all done in truth, all according to his counsels, which are called the scriptures of truth, Dan_10:21. The copy in all God's works agrees exactly with the great original, the plan laid in the Eternal Mind, and varies not in the least jot. God has made it to appear in his works,

(1.) That he is a God of inflexible justice: He loveth righteousness and judgment. There is nothing but righteousness in the sentence he passes and judgment in the execution of it. He never did nor can do wrong to any of his creatures, but is always ready to give redress to those that are wronged, and does it with delight. He takes pleasure in those that are righteous. He is himself the righteous Lord, and therefore loveth righteousness.

(2.) That he is a God of inexhaustible bounty: The earth is full of his goodness, that is, of the proofs and instances of it. The benign influences which the earth receives from above, and the fruits it is thereby enabled to produce, the provision that is made both for man and beast, and the common blessings with which all the nations of the earth are blessed, plainly declare that the earth is full of his goodness - the darkest, the coldest, the hottest, and the most dry and desert part of it not excepted. What a pity is it that this earth, which is so full of God's goodness, should be so empty of his praises, and that of the multitudes that live upon his bounty there are so few that live to his glory!

III. The conviction he was under of the almighty power of God, evidenced in the creation of the world. We “believe in God,” and therefore we praise him as “the Father Almighty, maker of heaven and earth,” so we are here taught to praise him. Observe,

1. How God made the world, and brought all things into being.

(1.) How easily: All things were made by the word of the Lord and by the breath of his mouth. Christ is the Word, the Spirit is the breath, so that God the Father made the world, as he rules it and redeems it, by his Son and Spirit. He spoke, and he commanded (Psa_33:9), and that was enough; there needed no more. With men saying and doing are two things, but it is not so with God. By the Word and Spirit of God as the world was made, so was man, that little world. God said, Let us make man, and he breathed into him the breath of life. By the Word and Spirit the church is built, that new world, and grace wrought in the soul, that new man, that new creation. What cannot that power do which with a word made a world!

(2.) How effectually it was done: And it stood fast. What God does he does to purpose; he does it and it stands fast. Whatsoever God doeth, it shall be for ever, Ecc_3:14. It is by virtue of that command to stand fast that things continue to this day according to God's ordinance, Psa_119:91.

2. What he made. He made all things, but notice is here taken,

(1.) of the heavens, and the host of them, Psa_33:6. The visible heavens, and the sun, moon, and stars, their hosts -

(2.) Of the waters, and the treasures of them, Psa_33:7. The earth was at first covered with the water, and, being heavier, must of course subside and sink under it; but, to show from the very first that the God of nature is not tied to the ordinary method of nature, and the usual operations of his powers, with a word's speaking he gathered the waters together on a heap, that the dry land might appear, yet left them not to continue on a heap, but laid up the depth in store-houses, not only in the flats where the seas make their beds, and in which they are locked up by the sand on the shore as in storehouses, but in secret subterraneous caverns, where they are hidden from the eyes of all living, but were reserved as in a store-house for that day when those fountains of the great deep were to be broken up; and they are still laid up there in store, for which use the great Master of the house knows best.

3. What use is to be made of this (Psa_33:8 ): Let all the earth fear the Lord, and stand in awe of him; that is, let all the children of men worship him and give glory to him, Psa_95:5, Psa_95:6. The everlasting gospel gives this as the reason why we must worship God, because he made the heaven, and the earth, and the sea, Rev_14:6, Rev_14:7. Let us all fear him, that is, dread his wrath and displeasure, and be afraid of having him our enemy and of standing it out against him. Let us not dare to offend him who having this power no doubt has all power in his hand. It is dangerous being at war with him who has the host of heaven for his armies and the depths of the sea for his magazines, and therefore it is wisdom to desire conditions of peace, see Jer_5:22.

IV. The satisfaction he had of God's sovereignty and dominion, Psa_33:10, Psa_33:11. He over-rules all the counsels of men, and makes them, contrary to their intention, serviceable to his counsels. Come and see with an eye of faith God in the throne,

1. Frustrating the devices of his enemies: He bringeth the counsel of the heathen to nought, so that what they imagine against him and his kingdom proves a vain thing (Psa_2:1); the counsel of Ahithophel is turned into foolishness; Haman's plot is baffled. Though the design be laid ever so deep, and the hopes raised upon it ever so high, yet, if God says it shall not stand, neither shall it come to pass; it is all to no purpose.

2. Fulfilling his own decrees: The counsel of the Lord standeth for ever. It is immutable in itself, for he is in one mind, and who can turn him? The execution of it may be opposed, but cannot in the least be obstructed by any created power. Through all the revolutions of time God never changed his measures, but in every event, even that which to us is most surprising, the eternal counsel of God is fulfilled, nor can any thing prevent its being accomplished in its time. With what pleasure to ourselves may we in singing this give praise to God! How easy may this thought make us at all times, that God governs the world, that he did it in infinite wisdom before we were born, and will do it when we are silent in the dust! — Henry

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Psa 33:12-22  — All the motions and operations of the souls of men, which no mortals know but themselves, God knows better than they do. Their hearts, as well as their times, are all in his hand; he formed the spirit of each man within him. All the powers of the creature depend upon him, and are of no account, of no avail at all, without him. If we make God's favour sure towards us, then we need not fear whatever is against us. We are to give to him the glory of his special grace. All human devices for the salvation of our souls are vain; but the Lord's watchful eye is over those whose conscientious fear of his name proceeds from a believing hope in his mercy. In difficulties they shall be helped; in dangers they shall not receive any real damage. Those that fear God and his wrath, must hope in God and his mercy; for there is no flying from him, but by flying to him. Let thy mercy, O Lord, be upon us; let us always have the comfort and benefit, not according to our merits, but according to the promise which thou hast in thy word given to us, and according to the faith thou hast by thy Spirit and grace wrought in us. — MHCC

Psa 33:12-22 
We are here taught to give to God the glory,
I. Of his common providence towards all the children of men. Though he has endued man with understanding and freedom of will, yet he reserves to himself the government of him, and even of those very faculties by which he is qualified to govern himself.

1. The children of men are all under his eye, even their hearts are so; and all the motions and operations of their souls, which none know but they themselves, he knows better than they themselves, Psa_33:13, Psa_33:14. Though the residence of God's glory is in the highest heavens, yet thence he not only has a prospect of all the earth, but a particular inspection of all the inhabitants of the earth. He not only beholds them, but he looks upon them; he looks narrowly upon them (so the word here used is sometimes rendered), so narrowly that not the least thought can escape his observation. Atheists think that, because he dwells above in heaven, he cannot, or will not, take notice of what is done here in this lower world; but thence, high as it is, he sees us all, and all persons and thing are naked and open before him.

2. Their hearts, as well as their times, are all in his hand: He fashions their hearts. He made them at first, formed the spirit of each man within him, then when he brought him into being. Hence he is called the Father of spirits: and this is a good argument to prove that he perfectly knows them. The artist that made the clock, can account for the motions of every wheel. David uses this argument with application to himself, Psa_139:1, Psa_139:14. He still moulds the hearts of men, turns them as the rivers of water, which way soever he pleases, to serve his own purposes, darkens or enlightens men's understandings, stiffens or bows their wills, according as he is pleased to make use of them. He that fashions men's hearts fashions them alike. It is in hearts as in faces, though there is a great difference, and such a variety as that no two faces are exactly of the same features, nor any two hearts exactly of the same temper, yet there is such a similitude that, in some things, all faces and all hearts agree, as in water face answers to face, Pro_27:19. He fashions them together (so some read it); as the wheels of a watch, though of different shapes, sizes, and motions, are yet all put together, to serve one and the same purpose, so the hearts of men and their dispositions, however varying from each other and seeming to contradict one another, are yet all overruled to serve the divine purpose, which is one.

3. They, and all they do, are obnoxious to his judgment; for he considers all their works, not only knows them, but weighs them, that he may render to every man according to his works, in the day, in the world, of retribution, in the judgment, and to eternity.

4. All the powers of the creature have a dependence upon him, and are of no account, of no avail at all, without him, Psa_33:16, Psa_33:17. It is much for the honour of God that not only no force can prevail in opposition to him, but that no force can act but in dependence on him and by a power derived from him.

(1.) The strength of a king is nothing without God. No king is sacred by his royal prerogatives, or the authority with which he is invested; for the powers that are, of that kind, are ordained of God, and are what he makes them, and no more. David was a king, and a man of war from his youth, and yet acknowledged God to be his only protector and Saviour.

(2.) The strength of an army is nothing without God. The multitude of a host cannot secure those under whose command they act, unless God make them a security to them. A great army cannot be sure of victory; for, when God pleases, one shall chase a thousand. (3.) The strength of a giant is nothing without God. A mighty man, such as Goliath was, is not delivered by his much strength, when his day comes to fall. Neither the firmness and activity of his body nor the stoutness and resolution of his mind will stand him in any stead, any further than God is pleased to give him success. Let not the strong man then glory in his strength, but let us all strengthen ourselves in the Lord our God, go forth, and go on, in his strength.

(4.) The strength of a horse is nothing without God (Psa_33:17): A horse is a vain thing for safety. In war horses were then so highly accounted of, and so much depended on, that God forbade the kings of Israel to multiply horses (Deu_17:16), lest they should be tempted to trust to them and their confidence should thereby be taken off from God. David houghed the horses of the Syrians (2Sa_8:4); here he houghs all the horses in the world, by pronouncing a horse a vain thing for safety in the day of battle. If the war-horse be unruly and ill-managed, he may hurry his rider into danger instead of carrying him out of danger. If he be killed under him, he may be his death, instead of saving his life. It is therefore our interest to make sure God's favour towards us, and then we may be sure of his power engaged for us, and need not fear whatever is against us.

II. We are to give God the glory of his special grace. In the midst of his acknowledgements of God's providence he pronounces those blessed that have Jehovah for their God, who governs the world, and has wherewithal to help them in every time of need, while those were miserable who had this and the other Baal for their god, which was so far from being able to hear and help them that is was itself senseless and helpless (Psa_33:12): Blessed is the nation whose God is the Lord, even Israel, who had the knowledge of the true God and were taken into covenant with him, and all others who own God for theirs and are owned by him; for they also, whatever nation they are of, are of the spiritual seed of Abraham.

1. It is their wisdom that they take the Lord for their God, that they direct their homage and adoration there where it is due and where the payment of it will not be in vain.

2. It is their happiness that they are the people whom God has chosen for his own inheritance, whom he is pleased with, and honoured in, and whom he protects and takes care of, whom he cultivates and improves as a man does his inheritance, Deu_32:9. Now let us observe here, to the honour of divine grace,

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(1.) The regard which God has to his people, Psa_33:18, Psa_33:19. God beholds all the sons of men with an eye of observation, but his eye of favour and complacency is upon those that fear him. He looks upon them with delight, as the father on his children, as the bridegroom on his spouse, Isa_62:5. While those that depend on arms and armies, on chariots and horses, perish in the disappointment of their expectations, God's people, under his protection, are safe, for he shall deliver their soul from death when there seems to be but a step between them and it. If he do not deliver the body from temporal death, yet he will deliver the soul from spiritual and eternal death. Their souls, whatever happens, shall live and praise him, either in this world or in a better. From his bounty they shall be supplied with all necessaries. he shall keep them alive in famine; when others die for want, they shall live, which shall make it a distinguishing mercy. When visible means fail, God will find out some way or other to supply them. He does not say that he will give them abundance (they have no reason either to desire it or to expect it), but he will keep them alive; they shall not starve; and, when destroying judgments are abroad, it ought to be reckoned a great favour, for it is a very striking one, and lays us under peculiar obligations, to have our lives given us for a prey. Those that have the Lord for their God shall find him their help and their shield, Psa_33:20. In their difficulties he will assist them; they shall be helped over them, helped through them. In their dangers he will secure them; they shall be helped over them, helped through them. In their dangers he will secure them, so that they shall not receive any real damage.

(2.) The regard which God's people have to him and which we ought to have in consideration of this.

[1.] We must wait for God. We must attend the motions of his providence, and accommodate ourselves to them, and patiently accommodate ourselves to them, and patiently expect the issue of them. Our souls must wait for him, Psa_33:20. We must not only in word and tongue profess a believing regard to God, but it must be inward and sincere, a secret and silent attendance on him.

[2.] We must rely on God, hope in his mercy, in the goodness of his nature, though we have not an express promise to depend upon. Those that fear God and his wrath must hope in God and his mercy; for there is no flying from God, but by flying to him. These pious dispositions will not only consist together, but befriend each other, a holy fear of God and yet at the same time a hope in his mercy. This is trusting in his holy name (Psa_33:21), in all that whereby he has made known himself to us, for our encouragement to serve him. [3.] We must rejoice in God, Psa_33:21. Those do not truly rest in God, or do not know the unspeakable advantage they have by so doing, who do not rejoice in him at all times; because those that hope in God hope for an eternal fulness of joy in his presence. \

[4.] We must seek to him for that mercy which we hope in, Psa_33:22. Our expectations from God are not to supersede, but to quicken and encourage, our applications to him; he will be sought unto for that which he has promised, and therefore the psalm concludes with a short but comprehensive prayer, “Let thy mercy, O Lord! be upon us; let us always have the comfort and benefit of it, not according as we merit from thee, but according as we hope in thee, that is, according to the promise which thou hast in thy word given to us and according to the faith which thou hast by thy Spirit and grace wrought in us.” If, in singing these verses, we put forth a dependence upon God, and let out our desires towards him, we make melody with our hearts to the Lord. — Henry 

[daniel1212av]

(Psa 34)  "A Psalm of David, when he changed his behaviour before Abimelech; who drove him away, and he departed. I will bless 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. {3} O magnify 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. {5} They looked unto him, and were lightened: and their faces were not ashamed. {6} This poor man cried, and the LORD heard him, and saved him out of all his troubles. {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. {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.

{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 days, that he may see good? {13} Keep thy tongue from evil, and thy lips from speaking guile. {14} Depart from evil, and do good; seek peace, and pursue it. {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. {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 shall slay the wicked: and they that hate the righteous shall be desolate. {22} The LORD redeemeth the soul of his servants: and none of them that trust in him shall be desolate."

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Psalms 34 -
David praises God, and exhorts others to do the same, Psa_34:1-3; shows how he sought the Lord, and how he was found of him, Psa_34:4-6. All are exhorted to taste and see the goodness of God; with the assurance of support and comfort, Psa_34:7-10. He shows the way to attain happiness and long life, Psa_34:11-16; the privileges of the righteous, and of all who sincerely seek God, Psa_34:17-22.

The title states that this is “A Psalm of David, when he changed his behavior before Abimelech; who drove him away, and he departed.” The history of this transaction may be found in 1Sa_21:1-15 (note), on which chapter see the notes. But Abimelech is not the person there mentioned; it was Achish, king of Gath, called here Abimelech, because that was a common name of the Philistine kings. — Clarke (abridged).   

The “name” of the king of Gath at the time is said, in the text of the inscription or title, to have been Abimelech; in the margin, it is Achish. In 1Sa_21:1-15 it is “Achish” in the text, and “Abimelech” in the margin. It is not at all improbable that he was known by both these names. His personal name was doubtless “Achish;” the hereditary name - the name by which the line of kings of Gath was known - was probably Abimelech. Thus the general, the hereditary, the family name of the kings of Egypt in early times was Pharaoh; in later times Ptolemy. In like manner the kings of Pontus had the general name of Mithridates; the Roman emperors, after the time of Julius Caesar, were “the Caesars;” and so, not improbably, the general name of the kings of Jerusalem may have been Adonizedek, or Melchizedek; and the name of the kings of the Amalekites, Agag. We have evidence that the general name Abimelech was given to the kings of the Philistines Gen. 20; 26 as early as the time of Abraham; and it is certainly not impossible or improbable that it became a hereditary name, like the names Pharaoh, Ptolemy, Mithridates, and Caesar. A slight confirmation of this supposition may be derived from the signification of the name itself. It properly means “father of the king,” or “father-king;” and it might thus become a common title of the kings in Philistia. Thus, also, the term “Padisha” (Pater, Rex) is given to the kings of Persia, and the title “Atalik” (father) to the khans of Bucharia. (Gesenius, Lexicon).

This psalm is the second of the alphabetical psalms, or the psalms in which the successive verses begin with one of the letters of the Hebrew alphabet. See the introduction to Ps. 25. The arrangement is regular in this psalm, except that the Hebrew letter ו  (v) is omitted, and that, to make the number of the verses equal to the letters of the Hebrew alphabet, an additional verse is appended to the end, commencing, as in the last verse of Ps. 25, with the Hebrew letter פ  (p).

The psalm consists essentially of four parts, which, though sufficiently connected to be appropriate to the one occasion on which it was composed, are so distinct as to suggest different trains of thought. — Barnes (abridged).

Psalms 34 - Title - A Psalm of David, when he changed his behaviour before Abimelech; who drove him away, and he departed of this transaction, which reflects no credit upon David's memory, we have a brief account in 1Sa_21:1-15. Although the gratitude of the Psalmist prompted him thankfully to record the goodness of the Lord in vouchsafing an undeserved deliverance, yet he weaves none of the incidents of the escape into the narrative, but dwells only on the grand fact of his being heard in the hour of peril. We may learn from his example not to parade our sins before others, as certain vainglorious professors are wont to do who seem as proud of their sins as old Greenwich pensioners of their battles and their wounds. David played the fool with singular dexterity, but he was not so real a fool as to sing of his own exploits of folly.....

It is well to mark our mercies with well carved memorials. God deserves our best handiwork. David in view of the special peril from which he was rescued, was at great pains with this Psalm, and wrote it with considerable regularity, in almost exact accordance with the letters of the Hebrew alphabet. This is the second alphabetical Psalm, the twenty-fifth being the first.

Division - The Psalm is split into two great divisions at the close of Psa_34:10, when the Psalmist having expressed his praise to God turns in direct address to men. The first ten verses are a hymn, and the last twelve a sermon. For further assistance to the reader we may subdivide thus: In Psa_34:1, David vows to bless the Lord, and invites the praise of others; from Psa_34:4he relates his experience, and in Psa_34:8, Psa_34:9, Psa_34:10, exhorts the godly to constancy of faith. In Psa_34:11-14, he gives direct exhortation, and follows it up by didactic teaching from Psa_34:15 to the close.  — Psalms  (abridged). 

Psalms 34 - 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. — Henry

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Psa 34:1-10 — If we hope to spend eternity in praising God, it is fit that we should spend much of our time here in this work. He never said to any one, Seek ye me in vain. David's prayers helped to silence his fears; many besides him have looked unto the Lord by faith and prayer, and it has wonderfully revived and comforted them. When we look to the world, we are perplexed, and at a loss. But on looking to Christ depends our whole salvation, and all things needful thereunto do so also. This poor man, whom no man looked upon with any respect, or looked after with any concern, was yet welcome to the throne of grace; the Lord heard him, and saved him out of all his troubles. The holy angels minister to the saints, and stand for them against the powers of darkness. All the glory be to the Lord of the angels. By taste and sight we both make discoveries, and have enjoyment; Taste and see God's goodness; take notice of it, and take the comfort of it. He makes all truly blessed that trust in him. As to the things of the other world, they shall have grace sufficient for the support of spiritual life. And as to this life, they shall have what is necessary from the hand of God. Paul had all, and abounded, because he was content, Phi_4:11-18. Those who trust to themselves, and think their own efforts sufficient for them, shall want; but they shall be fed who trust in the Lord. Those shall not want, who with quietness work, and mind their own business. — MHCC

Psa 34:1-10 — The title of this psalm tells us both who penned it and upon what occasion it was penned. David, being forced to flee from his country, which was made too hot for him by the rage of Saul, sought shelter as near it as he could, in the land of the Philistines. There it was soon discovered who he was, and he was brought before the king, who, in the narrative, is called Achish (his proper name), here Abimelech (his title); and lest he should be treated as a spy, or one that came thither upon design, he feigned himself to be a madman (such there have been in every age, that even by idiots men might be taught to give God thanks for the use of their reason), that Achish might dismiss him as a contemptible man, rather than take cognizance of him as a dangerous man. And it had the effect he desired; by this stratagem he escaped the hand that otherwise would have handled him roughly. Now,

1. We cannot justify David in this dissimulation. It ill became an honest man to feign himself to be what he was not, and a man of honour to feign himself to be a fool and a mad-man. If, in sport, we mimic those who have not so good an understanding as we think we have, we forget that God might have made their case ours.

2. Yet we cannot but wonder at the composure of his spirit, and how far he was from any change of that, when he changed his behaviour. Even when he was in that fright, or rather in that danger only, his heart was so fixed, trusting in God, that even then he penned this excellent psalm, which has as much in it of the marks of a calm sedate spirit as any psalm in all the book; and there is something curious too in the composition, for it is what is called an alphabetical psalm, that is, a psalm in which every verse begins with each letter in its order as it stands in the Hebrew alphabet. Happy are those who can thus keep their temper, and keep their graces in exercise, even when they are tempted to change their behaviour. In this former part of the psalm,

I. David engages and excites himself to praise God. Though it was his fault that he changed his behaviour, yet it was God's mercy that he escaped, and the mercy was so much the greater in that God did not deal with him according to the desert of his dissimulation, and we must in every thing give thanks. He resolves,

1. That he will praise God constantly: I will bless the Lord at all times, upon all occasions. He resolves to keep up stated times for this duty, to lay hold of all opportunities for it, and to renew his praises upon every fresh occurrence that furnished him with matter. If we hope to spend our eternity in praising God, it is fit that we should spend as much as may be of our time in this work.

2. That he will praise him openly: His praise shall continually be in my mouth. Thus he would show how forward he was to own his obligations to the mercy of God and how desirous to make others also sensible of theirs.

3. That he will praise him heartily: “My soul shall make her boast in the Lord, in my relation to him, my interest in him, and expectations from him.” It is not vainglory to glory in the Lord.

II. He calls upon others to join with him herein. He expects they will (Psa_34:2): “The humble shall hear thereof, both of my deliverance and of my thankfulness, and be glad that a good man has so much favour shown him and a good God so much honour done him.” Those have most comfort in God's mercies, both to others and to themselves, that are humble, and have the least confidence in their own merit and sufficiency. It pleased David to think that God's favours to him would rejoice the heart of every Israelite. Three things he would have us all to concur with him in: -

1. In great and high thoughts of God, which we should express in magnifying him and exalting his name, Psa_34:3. We cannot make God greater or higher than he is; but if we adore him as infinitely great, and higher than the highest, he is pleased to reckon this magnifying and exalting him. This we must do together. God's praises sound best in concert, for so we praise him as the angels do in heaven. Those that share in God's favour, as all the saints do, should concur in his praises; and we should be as desirous of the assistance of our friends in returning thanks for mercies as in praying for them. We have reason to join in thanksgiving to God,

(1.) For his readiness to hear prayer, which all the saints have had the comfort of; for he never said to any of them, Seek you me in vain.

[1.] David, for his part, will give it under his hand that he has found him a prayer-hearing God (Psa_34:4): “I sought the Lord, in my distress, entreated his favour, begged his help, and he heard me, answered my request immediately, and delivered me from all my fears, both from the death I feared and from the disquietude and disturbance produced by fear of it.” The former he does by his providence working for us, the latter by his grace working in us, to silence our fears and still the tumult of the spirits; this latter is the greater mercy of the two, because the thing we fear is our trouble only, but our unbelieving distrustful fear of it is our sin; nay, it is often more our torment too than the thing itself would be, which perhaps would only touch the bone and the flesh, while the fear would prey upon the spirits and put us out of the possession of our own soul. David's prayers helped to silence his fears; having sought the Lord, and left his case with him, he could wait the event with great composure. “But David was a great and eminent man, we may not expect to be favoured as he was; have any others ever experienced the like benefit by prayer?” Yes,

[2.] Many besides him have looked unto God by faith and prayer, and have been lightened by it, Psa_34:5. It has wonderfully revived and comforted them; witness Hannah, who, when she had prayed, went her way, and did eat, and her countenance was no more sad. When we look to the world we are darkened, we are perplexed, and at a loss; but, when we look to God, from him we have the light both of direction and joy, and our way is made both plain and pleasant. These here spoken of, that looked unto God, had their expectations raised, and the event did not frustrate them: Their faces were not ashamed of their confidence. “But perhaps these also were persons of great eminence, like David himself, and upon that account were highly favoured, or their numbers made them considerable;” nay,

[3.] This poor man cried, a single person, mean and inconsiderable, whom no man looked upon with any respect or looked after with any concern; yet he was as welcome to the throne of grace as David or any of his worthies: The Lord heard him, took cognizance of his case and of his prayers, and saved him out of all his troubles, Psa_34:6. God will regard the prayer of the destitute, Psa_102:17. See Isa_57:15.

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(2.) For the ministration of the good angels about us (Psa_34:7): The angel of the Lord, a guard of angels (so some), but as unanimous in their service as if they were but one, or a guardian angel, encamps round about those that fear God, as the life-guard about the prince, and delivers them. God makes use of the attendance of the good spirits for the protection of his people from the malice and power of evil spirits; and the holy angels do us more good offices every day than we are aware of. Though in dignity and in capacity of nature they are very much superior to us, - though they retain their primitive rectitude, which we have lost; - though they have constant employment in the upper world, the employment of praising God, and are entitled to a constant rest and bliss there, - yet in obedience to their Maker, and in love to those that bear his image, they condescend to minister to the saints, and stand up for them against the powers of darkness; they not only visit them, but encamp round about them, acting for their good as really, though not as sensibly, as for Jacob's (Gen_32:1), and Elisha's, 2Ki_6:17. All the glory be to the God of the angels.

2. He would have us to join with him in kind and good thoughts of God (Psa_34:8 ): O taste and see that the Lord is good! The goodness of God includes both the beauty and amiableness of his being and the bounty and beneficence of his providence and grace; and accordingly, (1.) We must taste that he is a bountiful benefactor, relish the goodness of God in all his gifts to us, and reckon that the savour and sweetness of them. Let God's goodness be rolled under the tongue as a sweet morsel.

(2.) We must see that he is a beautiful being, and delight in the contemplation of his infinite perfections. By taste and sight we both make discoveries and take complacency. Taste and see God's goodness, that is, take notice of it and take the comfort of it, 1Pe_2:3. he is good, for he makes all those that trust in him truly blessed; let us therefore be so convinced of his goodness as thereby to be encouraged in the worst of times to trust in him.

3. He would have us join with him in a resolution to seek God and serve him, and continue in his fear (Psa_34:9): O fear the Lord! you his saints. When we taste and see that he is good we must not forget that he is great and greatly to be feared; nay, even his goodness is the proper object of a filial reverence and awe. They shall fear the Lord and his goodness, Hos_3:5. Fear the Lord; that is, worship him, and make conscience of your duty to him in every thing, not fear him and shun him, but fear him and seek him (v. 10) as a people seek unto their God; address yourselves to him and portion yourselves in him. To encourage us to fear God and seek him, it is here promised that those that do so, even in this wanting world, shall want no good thing (Heb. They shall not want all good things); they shall so have all good things that they shall have no reason to complain of the want of any. As to the things of the other world, they shall have grace sufficient for the support of the spiritual life (2Co_12:9; Psa_84:11); and, as to this life, they shall have what is necessary to the support of it from the hand of God: as a Father, he will feed them with food convenient. What further comforts they desire they shall have, as far as Infinite Wisdom sees good, and what they want in one thing shall be made up in another. What God denies them he will give them grace to be content without and then they do not want it, Deu_3:26. Paul had all and abounded, because he was content, Phi_4:11, Phi_4:18. Those that live by faith in God's all-sufficiency want nothing; for in him they have enough. The young lions. often lack and suffer hunger - those that live upon common providence, as the lions do, shall want that satisfaction which those have that live by faith in the promise; those that trust to themselves, and think their own hands sufficient for them, shall want (for bread is not always to the wise) - but verily those shall be fed that trust in God and desire to be at his finding. Those that are ravenous, and prey upon all about them, shall want; but the meek shall inherit the earth. Those shall not want who with quietness work and mind their own business; plain-hearted Jacob has pottage enough, when Esau, the cunning hunter, is ready to perish for hunger. — Henry

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Psa 34:11-22 — Let young persons set out in life with learning the fear of the Lord, if they desire true comfort here, and eternal happiness hereafter. Those will be most happy who begin the soonest to serve so good a Master. All aim to be happy. Surely this must look further than the present world; for man's life on earth consists but of few days, and those full of trouble. What man is he that would see the good of that where all bliss is perfect? Alas! few have this good in their thoughts. That religion promises best which creates watchfulness over the heart and over the tongue. It is not enough not to do hurt, we must study to be useful, and to live to some purpose; we must seek peace and pursue it; be willing to deny ourselves a great deal for peace' sake. It is the constant practice of real believers, when in distress, to cry unto God, and it is their constant comfort that he hears them. The righteous are humbled for sin, and are low in their own eyes. Nothing is more needful to true godliness than a contrite heart, broken off from every self-confidence. In this soil every grace will flourish, and nothing can encourage such a one but the free, rich grace of the gospel of Jesus Christ. The righteous are taken under the special protection of the Lord, yet they have their share of crosses in this world, and there are those that hate them. Both from the mercy of Heaven, and the malice of hell, the afflictions of the righteous must be many. But whatever troubles befall them, shall not hurt their souls, for God keeps them from sinning in troubles. No man is desolate, but he whom God has forsaken. — MHCC

Psa 34:11-22 — 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, 1Pe_3:10, 1Pe_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.

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  (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. — Henry