Psalm 34: 1 – 22
He acted like a ‘questionable character’
A Psalm of David when he pretended madness before Abimelech, who drove him away, and he departed. 1 I will bless the LORD at all times; His praise shall continually be in my mouth. 2 My soul shall make its boast in the LORD; The humble shall hear of it and be glad. 3 Oh, 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 to Him and were radiant, and their faces were not ashamed. 6 This poor man cried out, and the LORD heard him, and saved him out of all his troubles. 7 The angel of the LORD encamps all around those who fear Him, and delivers them. 8 Oh, taste and see that the LORD is good; Blessed is the man who trusts in Him! 9 Oh, fear the LORD, you His saints! There is no want to those who fear Him. 10 The young lions lack and suffer hunger; But those who seek the LORD shall not lack any good thing. 11 Come, you children, listen to me; I will teach you the fear of the LORD. 12 Who is the man who desires life, and loves many days, that he may see good? 13 Keep your tongue from evil, and your lips from speaking deceit. 14 Depart from evil and do good; Seek peace and pursue it. 15 The eyes of the LORD are on the righteous, and His ears are open to their cry. 16 The face of the LORD is against those who do evil, to cut off the remembrance of them from the earth. 17 The righteous cry out, and the LORD hears, and delivers them out of all their troubles. 18 The LORD is near to those who have a broken heart and saves such as have a contrite spirit. 19 Many are the afflictions of the righteous, but the LORD delivers him out of them all. 20 He guards all his bones; Not one of them is broken. 21 Evil shall slay the wicked, and those who hate the righteous shall be condemned. 22 The LORD redeems the soul of His servants, and none of those who trust in Him shall be condemned.
I just heard last week that there is a new politically correct title for a criminal or prisoner. The new term will be a ‘judicial involved person.’ So, in response I asked this person what would be the proper description of a prisoner who tried climbing over a wall by a rope? She replied that it would be ‘a judicial involved person seeking freedom by an alternative method. I responded that her reply sounds ‘con-descending’.
I wanted to title today’s study as ‘He acted like a nut’ but I thought what would be the politically correct word?
Today we are going to go over a Psalm written by David when he had to pretend to be insane (Questionable Character) while in the midst of the enemy’s home turf.
The Psalm is one of thanksgiving and praise. Its heading is a further mystery. It indicates that the Psalm was written having in mind David’s deliberate change of behavior before the ‘king’ of Gaza, a Philistine city, when he feigned madness (1 Samuel 21.10-15), but there is not a great deal in the Psalm to indicate that, which may be seen as a strong argument for its genuineness. However, having said that, verses 4 & 5 could have had that deliverance in mind on behalf of David and his men, and ‘this poor man’ in verse 6 could refer to himself in his desperate expedient, with verse 7 then indicating how he felt that YHWH had protected him. So, it is not wholly devoid of connection.
A Psalm of David when he pretended madness before Abimelech, who drove him away, and he departed.
As mentioned above the only connection between the heading and the Psalm is found in verses 5-7. Certainly, it must have been a dreadful shock for David and the few fugitives who had fled with him when they arrived in Gaza hoping to find refuge there, only to face the fact that some of the leading figures were intent on seeking his life (1 Samuel 21.11 onwards). To feign madness when he was eventually brought before the king of Gaza must have been humiliating for him, although he and his men no doubt had a good laugh about it afterwards. That he was willing to do it demonstrates the extreme tension that he must have felt. ‘I sought the Lord and He heard me and delivered me from all my fears. They (he and his companions) looked on him and were lightened, and their faces were not ashamed (as they would have been had He failed to fulfil His promises of protection)’ (verses 4-5). And thinking back to when he was alone in the king’s presence feigning madness and scrabbling on the floor, the description ‘poor one’ (verse 6) must have seemed an apt description. Furthermore, on escaping back to his companions we can well imagine that he felt that YHWH had surrounded him with His angels (verse 7). How else could his precarious plan have succeeded? The lesson well learned may then explain the remainder of the Psalm.
There is also a seeming problem with the name Abimelech, for the king in question was Achish of Gath (1 Samuel 21.10-15), but if Achish was at the time the leader of the coalition of five Philistine states he may well have been given the ancient title ‘Abimelech’ (my father is king, or Melech is my father), which appears to be a throne name of certain Philistine kings (Genesis 20 and 26).
The Psalm may be summarized as follows:
1). Words in Praise Of YHWH (1-3).
2). He Rejoices in The Delivery Of Himself And His Men (4-7).
3). He Calls on The People To Taste Of YHWH, And To Learn To Fear Him (8-11).
4). He Points Out to Them The Way To True Life (12-14).
5). He Stresses YHWH’s Deep Concern for His Own And His Deep Hatred Of Evil (15-20).
6). He Declares the End Of Sinners And Of His Servants (21-22).
1 I will bless the LORD at all times; His praise shall continually be in my mouth. 2 My soul shall make its boast in the LORD; The humble shall hear of it and be glad. 3 Oh, magnify the LORD with me, and let us exalt His name together.
The Psalmist begins with praise and worship to YHWH. They were clearly aware that it was their responsibility and privilege to approach Him in this way. Before going into detail, they recognized that they should remind themselves of Who He is. And here the praise is ‘at all times’ and ‘continually’. He will even praise when everything is against him.
So he declares his intention to give YHWH full praise and gratitude, acknowledges that the truly spiritual (the meek) will hear of it and be glad because they rejoice when YHWH is worshipped, and it makes them realise that they have a godly leader, and then calls on these truly spiritual people to join with him in his worship. All are to come as one, worshipping YHWH together. All have equal status before Him. And together they are to ‘magnify’ YHWH. But how can mere men magnify and make great YHWH of hosts? By acting like a magnifying glass or a microscope, and bringing to men’s attention the greatness of the One of Whom we speak. We can ‘ascribe greatness to our God’ (Deuteronomy 32.3) and exalt Him by proclaiming His glory.
4 I sought the LORD, and He heard me, and delivered me from all my fears. 5 They looked to Him and were radiant, and their faces were not ashamed.
If the heading of the Psalm is seen as an indicator this may well reflect David’s relief that his subterfuge before Achish worked. No doubt as he scrabbled on the floor feigning madness he had been flashing pleas to YHWH. And here we learn of his profound gratitude when he safely left the king’s presence, delivered from all his fears (the tension must have been huge). His prayers had been answered.
And we can quite understand that when he went back to his companions (1 Samuel 21.5), who must have been waiting in some trepidation, desperately calling on YHWH, and they saw that he had come away with his life, their faces became radiant as they looked to YHWH with praise and gratitude. David then adds with confidence that while they remain true to YHWH and His Anointed they will never be confounded.
And for us all it is an indication that if we are loyal to Him, and look to Him, He will deliver us from all our fears, when we seek His face. We too will thus be able to look to Him and be radiant, and be confident that we will never be confounded while He is our Lord. We too will hear His voice saying, ‘Arise, shine, for your light has come, and the glory of YHWH has risen upon you’ (Isaiah 60.1, 5).
6 This poor man cried out, and the LORD heard him, and saved him out of all his troubles. 7 The angel of the LORD encamps all around those who fear Him, and delivers them.
David was duly humbled by his experiences, which, although he may not have realized it, were preparing him for greater things. And when he thought back on how he had escaped from Saul, and now from Achish, he recognized his own weakness and helplessness in both situation, calling himself a ‘poor man’, lowly in the sight of God and of men. He recognized himself for what he was. There was no pretense or arrogance with David. He openly acknowledged his own undeserving, and that he stood with the meek of verse 2. But he also recognized the goodness of YHWH towards him, and was full of gratitude. Isaiah tells us in a similar vein that ‘God dwells in the high and holy place -- with him who is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite one’ (Isaiah 57.15).
His experience had brought him out into a large place, for it had made him realize that while Achish had been surrounded by his fierce warriors, he himself had had even mightier protection. He had been under the protection of the Angel of YHWH, Who had delivered him from all his troubles, in spite of their magnitude. It had brought home to him that all who feared YHWH were ‘surrounded’ by the Angel of YHWH, the very active presence of YHWH, and could therefore be sure of deliverance. Paul also tells us that ‘your lives are hid with Christ in God’ (Colossians 3.3). We too are ‘surrounded’ by the Angel of YHWH.
8 Oh, taste and see that the LORD is good; Blessed is the man who trusts in Him! 9 Oh, fear the LORD, you His saints! There is no want to those who fear Him. 10 The young lions lack and suffer hunger; But those who seek the LORD shall not lack any good thing. 11 Come, you children, listen to me; I will teach you the fear of the LORD.
David’s experience now turns his thoughts to all who fear YHWH. They too can taste and see that YHWH is good, by taking refuge in Him, just as he had when in the presence of Achish. It is such a one who will be truly blessed. It is an indication of His love towards us that He allows us to put Him to the test in this way if our heart is true. He is not unwilling to be put to the test by a genuinely seeking heart. It is only the testing of the rebellious that causes Him to be angry (Exodus 17.2). Note the term ‘strong man’. The ‘poor man’ of verse 6 has now become strong because he is taking refuge in YHWH.
Then confident that all who ‘taste and see’ will discover the truth of his words and experience the goodness of YHWH, he calls on them as ‘His holy ones’ (those who are His holy people (Exodus 19.5-6) and have genuinely separated themselves to Him and to the covenant) to fear YHWH, recognizing that for those who do so there will be no lack. If we ‘seek first the Kingdom of God and His righteousness’ everything will be added to us (Matthew 6.33). It was as true in the Old Testament as it is in the New.
The ‘young lions’ are the young lions approaching their full strength who have no responsibility but to look after themselves. They do not yet have a pride to look after. All the animals fear them and leave any carcases to them as soon as they approach, and they can keep anything that they find for themselves. Thus, they have everything going for them. And yet even they can sometimes suffer hunger, despite their great strength and ferocity. Even they can seek food and not find it. But how different it is for those who are strong in YHWH (verse 8). Those who seek YHWH will not lack for any good thing. Whatever the circumstances He will provide for them. Note that the promise relates to ‘good things’, that is what God thinks is good for them. It is not a rain cheque on God. It is a guarantee to meet what He sees as their real needs.
‘Come, you children, listen to me, I will teach you the fear of YHWH.’ The Psalmist now calls his ‘children’ to listen to him while he teaches them the fear of YHWH which has been described in 9. The young lions go hungry because they do not fear YHWH but the children of the lion of Judah (Genesis 49.9) will not need to do so if they fear YHWH.
12 Who is the man who desires life, and loves many days, that he may see good? 13 Keep your tongue from evil, and your lips from speaking deceit. 14 Depart from evil and do good; Seek peace and pursue it.
The Psalmist now raises the question as to how a man may enjoy a long and true life. This is the Old Testament equivalent to the quest for eternal life, the life that is God-given (16.11, ‘you will show me the path of life, in your presence is fullness of joy, and at your right hand are pleasures for evermore’; 30.5, ‘in His favour is life’). And he then describes the kind of man who will find that life. The idea in mind here is found in Leviticus 18.5, ‘You shall therefore keep my statutes, and my judgments, which if a man do, he will live in them. I am YHWH.’ The thought was to have the quality of life that would extend life. Such a person would both live long and see much good. The words are literally, ‘loving days for seeing good’. They want to live long for the good that they can do.
He then outlines in detail something of what such living would involve. They were to keep their tongues from evil and their lips from speaking guile. In other words, their tongues were to speak in openness and honesty and for men’s genuine good. Their ‘yes’ was to be ‘yes, and their ‘no’ was to be ‘no’ (Matthew 5.37). There must be no deceitfulness and lying, no tale-bearing, no backbiting and cruelty of word. Every word should be surrounded by love. This emphasis on spoken words becomes a New Testament theme. ‘The tongue -- is a little member -- which is set on fire by Hell’ (James 3.5-6). So ‘let your words always be with grace, seasoned with salt, so that you may know how you should answer every man’ (Colossians 4.6). Because ‘for every idle word that men shall speak, they will give account of them in the Day of Judgment’ (Matthew 11.36).
They were to ‘depart from evil and do good’. Isaiah 1.16-17, ‘wash yourselves thoroughly, make yourselves clean, put away the evil of your doings from before My eyes, cease to do evil, learn to do well’. It is not enough just to ‘stop sinning’. The real test of whether we have become His is whether our lives make a positive contribution towards good. ‘By their fruits you will know them’ (Matthew 7.16, 20). For ‘to him who knows to do good and does not do it, to him it is sin’ (James 4.17).
‘Seek peace and pursue it.’ Finally they were to search out peace, and then chase it as hard and as persistently as they could like the hunter his prey. All dissension, all disharmony, and all bitterness were to be disposed of and removed. ‘Let us follow after things which make for peace’ (Romans 14.29). ‘Blessed are the peacemakers, for they will be called sons of God’ (Matthew 5.9).
15 The eyes of the LORD are on the righteous, and His ears are open to their cry. 16 The face of the LORD is against those who do evil, to cut off the remembrance of them from the earth. 17 The righteous cry out, and the LORD hears, and delivers them out of all their troubles. 18 The LORD is near to those who have a broken heart and saves such as have a contrite spirit. 19 Many are the afflictions of the righteous, but the LORD delivers him out of them all. 20 He guards all his bones; Not one of them is broken.
Note the interplay of ideas in these verses. ‘The eyes of YHWH are towards the righteous and His ear is open to their cry -- the righteous cried, and YHWH heard and delivered them out of all their troubles -- many are the afflictions of the righteous, but YHWH delivers him out of them all.’ Those who are His righteous ones are never overlooked or forgotten’ He hears their cry, and they are characterized by being of a broken heart and a contrite spirit. They know how to forgive and be forgiven.
‘The eyes of YHWH are towards the righteous, and His ears are open towards their cry.’ All God’s faculties are at work in watching over His own, as characterized by their righteousness. His eye is continually on them and towards them. They are the apple of His eye (17.8).
‘The face of YHWH is against those who do evil, to cut off the remembrance of them from the earth.’ But there is no comfort in his words for the selfish, the wrongdoer and the unbelieving. For in their case ‘the face of YHWH’ is against them. In their case He is active to bring them into judgment. Instead of lives which count and live on in their reputation and in men’s memories, their lives will be cut off and forgotten. They will have done nothing worth remembering. If we would build a monument, let it by lives whose effects will echo down the ages, because their influence goes on and on in those who have been affected.
‘The righteous cried, and YHWH heard, and delivered them out of all their troubles.’ The Psalmist returns to the righteous and will now concentrate on them. The evildoers are already forgotten. He now looks back and, as it were, sees the accomplishment of what he had promised. The righteous had cried, and YHWH had heard, and He had delivered them out of all their trouble. Strictly it is ‘they cried’ with the righteous read in from verse 15. It was as certain as if it had already happened.
‘YHWH is near to those who are of a broken heart, and saves such as are of a contrite spirit.’ Lest any be in doubt he now characterises the righteous. They are those whose hearts are broken over their sins and their failures, and whose spirits are contrite. It is they who dwell with YHWH in His high and holy place (Isaiah 57.15), and as a result He ‘saves them’. Salvation is of YHWH, and is reserved for those who are open towards Him.
‘Many are the afflictions of the righteous, but YHWH delivers him out of them all. He keeps all his bones, not one of them is broken.’ The point here is not that no one who is righteous will ever break a bone in their bodies, but that their afflictions will not be ‘bone breaking’. They will not be crushed. Through them all they will be kept ‘whole’. For YHWH gives the righteous no guarantee that they will avoid affliction. Such things will come on them, sometimes even because they are righteous. But when they do they will find that YHWH’s eye is on them (verse 15), and He is there to help. ‘I will not leave you without strength, I will come to you’ (John 14.18). And in the end He will deliver them out of them all.
‘He keeps all his bones, not one of them is broken.’ Unbroken bones characterized the offerings that were made to YHWH. They had to be perfect and complete. So the point here is that spiritually the truly righteous will come through unscathed, whatever life throws at them. A combination of these verses is cited in John 19.36, stressing the perfection of our Lord, Jesus Christ.
21 Evil shall slay the wicked, and those who hate the righteous shall be condemned. 22 The LORD redeems the soul of His servants, and none of those who trust in Him shall be condemned.
The Psalmist finally summarizes all that has gone before with a verdict on the unrighteous and the righteous, the latter especially being highlighted by the letter that commences the stanza. It is the letter of redemption. The unrighteous will be slain by evil. That is, they will come to a bad end (compare 73.17). And this will especially be so of those who are antagonistic towards the righteous. They will be condemned. But in contrast YHWH is ready to pay any price in order to deliver the righteous. None of those who take refuge in Him will be condemned. ‘There is no condemnation to those who are in Christ Jesus, who walk not after the flesh but after the Spirit’ (Romans 8.1). Note the combination of redemption and taking refuge. Both words indicate what the needy state had been of those to be delivered. They are what they now are because of His mercy. And it is redemption that is the key word that begins the stanza. It is free to them because of the price that He would pay.
