Teks -- Psalms 34:10-22 (NET)

34:10 Even young lions sometimes lack food and are hungry, but those who seek the Lord lack no good thing. 34:11 Come children! Listen to me! I will teach you what it means to fear the Lord. 34:12 Do you want to really live? Would you love to live a long, happy life? 34:13 Then make sure you don’t speak evil words or use deceptive speech! 34:14 Turn away from evil and do what is right! Strive for peace and promote it! 34:15 The Lord pays attention to the godly and hears their cry for help. 34:16 But the Lord opposes evildoers and wipes out all memory of them from the earth. 34:17 The godly cry out and the Lord hears; he saves them from all their troubles. 34:18 The Lord is near the brokenhearted; he delivers those who are discouraged. 34:19 The godly face many dangers, but the Lord saves them from each one of them. 34:20 He protects all his bones; not one of them is broken. 34:21 Evil people self-destruct; those who hate the godly are punished. 34:22 The Lord rescues his servants; all who take shelter in him escape punishment.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 34:12 - Life

A long and happy life, begun in this world and continued for ever in the next.

Wesley: Psa 34:12 - Good

In which he may enjoy good, prosperity or happiness.

Wesley: Psa 34:13 - Evil

From all manner of evil speaking, from all injurious, false and deceitful speeches.

Wesley: Psa 34:14 - Depart

From all sin.

Wesley: Psa 34:14 - Do good

Be ready to perform all good offices to all men.

Wesley: Psa 34:14 - Seek

Study by all means possible to live peaceable with all men.

Wesley: Psa 34:14 - Pursue it

Do not only embrace it gladly when it is offered, but follow hard after it, when it seems to flee away from thee.

Wesley: Psa 34:16 - The face

His anger, which discovers itself in the face.

Wesley: Psa 34:18 - Nigh

Ready to hear and succour them.

Wesley: Psa 34:18 - To

Those whose spirits are truly humbled under the hand of God, and the sense of their sins, whose hearts are subdued, and made obedient to God's will and submissive to his providence.

Wesley: Psa 34:20 - Bones

All the parts and members of their bodies.

JFB: Psa 34:10 - not want any good

"good" is emphatic; they may be afflicted (compare Psa 34:10); but this may be a good (2Co 4:17-18; Heb 12:10-11).

JFB: Psa 34:11 - children

Subjects of instruction (Pro 1:8, Pro 1:10).

JFB: Psa 34:12 - What man

Whoever desires the blessings of piety, let him attend.

JFB: Psa 34:13-14

Sins of thought included in those of speech (Luk 6:45), avoiding evil and doing good in our relations to men are based on a right relation to God.

JFB: Psa 34:15 - eyes of the Lord are upon

(Psa 32:8; Psa 33:18).

JFB: Psa 34:16 - face . . . against

Opposed to them (Lev 17:10; Lev 20:3).

JFB: Psa 34:16 - cut off the remembrance

Utterly destroy (Psa 109:13).

JFB: Psa 34:17-18

Humble penitents are objects of God's special tender regard (Psa 51:19; Isa 57:15).

JFB: Psa 34:20 - bones

Framework of the body.

JFB: Psa 34:21-22

Contrast in the destiny of righteous and wicked; the former shall be delivered and never come into condemnation (Joh 5:24; Rom 8:1); the latter are left under condemnation and desolate.

Clarke: Psa 34:10 - The young lions do lack

The young lions do lack - Instead of כפירים kephirim , the young lions, one of Kennicott’ s MSS. has כבירים cabbirim , "powerful men."The Vulgate, Septuagint, Ethiopic, Syriac, Arabic, and Anglo-Saxon have the same reading. Houbigant approves of this; and indeed the sense and connection seem to require it. My old Psalter reads: - The Ryche had nede; and thai hungerd: but sekand Lard sal noght be lessed of alle gode. That es, says the paraphrase, with outen lessyng thai sal have God; that es alle gode; for in God is al gode.

Clarke: Psa 34:11 - Come, ye children

Come, ye children - All ye that are of an humble, teachable spirit

Clarke: Psa 34:11 - I will teach you the fear of the Lord

I will teach you the fear of the Lord - I shall introduce the translation and paraphrase from my old Psalter; and the rather because I believe there is a reference to that very improper and unholy method of teaching youth the system of heathen mythology before they are taught one sound lesson of true divinity, till at last their minds are imbued with heathenism, and the vicious conduct of gods, goddesses, and heroes, here very properly called tyrants, becomes the model of their own; and they are as heathenish without as they are heathenish within

Trans. Cummes sones heres me: bred of Lard I sal gou lere.

Par - Cummes with trauth and luf: sones, qwam I gette in haly lere: heres me. With eres of hert. I sal lere you, noght the fabyls of poetes; na the storys of tyrauntz; bot the dred of oure Larde, that wyl bryng thou til the felaghschippe of aungels; and thar in is lyfe."I need not paraphrase this paraphrase, as it is plain enough.

Clarke: Psa 34:12 - What man is he that desireth life

What man is he that desireth life - He who wishes to live long and to live happily, let him act according to the following directions. For a comment upon this and the four ensuing verses, see the notes on 1Pe 3:10-12 (note).

Clarke: Psa 34:17 - The righteous cry

The righteous cry - There is no word in the present Hebrew text for righteous; but all the versions preserve it. I suppose it was lost through its similitude to the word צעקו tsaaku , they cry צעקו צדיקים tsaaku tsaddikim , the righteous cry.

Clarke: Psa 34:18 - A broken heart

A broken heart - נשברי לב nishberey Web , the heart broken to shivers

Clarke: Psa 34:18 - A contrite spirit

A contrite spirit - דכאי רוח dakkeey ruach , "the beaten-out spirit."In both words the hammer is necessarily implied; in breaking to pieces the ore first, and then plating out the metal when it has been separated from the ore. This will call to the reader’ s remembrance Jer 23:29 : "Is not my word like as a fire, saith the Lord? And like a hammer that breaketh the rock in pieces?"The breaking to shivers, and beating out, are metaphorical expressions: so are the hammer and the rock. What the large hammer struck on a rock by a powerful hand would do, so does the word of the Lord when struck on the sinner’ s heart by the power of the Holy Spirit. The broken heart, and the contrite spirit, are two essential characteristics of true repentance.

Clarke: Psa 34:19 - Many are the afflictions of the righteous

Many are the afflictions of the righteous - No commander would do justice to a brave and skillful soldier, by refusing him opporbunities to put his skill and bravery to proof by combating with the adversary; or by preventing him from taking the post of danger when necessity required it. The righteous are God’ s soldiers. He suffers them to be tried, and sometimes to enter into the hottest of the battle and in their victory the power and influence of the grace of God is shown, as well as their faithfulness

Clarke: Psa 34:19 - Delivereth him out of them all

Delivereth him out of them all - He may well combat heartily, who knows that if he fight in the Lord, he shall necessarily be the conqueror.

Clarke: Psa 34:20 - He keepeth all his bones

He keepeth all his bones - He takes care of his life; and if he have scars, they are honorable ones.

Clarke: Psa 34:21 - Evil shall slay the wicked

Evil shall slay the wicked - The very thing in which they delight shall become their bane and their ruin

Clarke: Psa 34:21 - They that hate the righteous

They that hate the righteous - All persecutors of God’ s people shall be followed by the chilling blast of God’ s displeasure in this world; and if they repent not, shall perish everlastingly.

Clarke: Psa 34:22 - The Lord redeemeth

The Lord redeemeth - Both the life and soul of God’ s followers are ever in danger but God is continually redeeming both

Clarke: Psa 34:22 - Shall be desolate

Shall be desolate - Literally, shall be guilty. They shall be preserved from sin, and neither forfeit life nor soul. This verse probably should come in after the fifth. See the introduction to this Psalm

Calvin: Psa 34:10 - NO PHRASE

The Psalmist illustrates this doctrine by a very apposite comparison, namely, that God provides every thing necessary for his people, and relieves their wants, whilst the lions, which surpass in ferocity all the wild beasts of the earth, prowl about in a famishing condition for their prey. Some think, that under the name of lions, those men who are addicted to violence and plunder are metaphorically described; but this, in my opinion, is too refined. David simply asserts, that those who guard against all unrighteousness should profit more by so doing than by rapine and plunder; because the Lord feeds his people, while even the lions and other beasts of prey often suffer hunger. What he says, then, is, that sooner shall the lions perish with hunger and want, than God will disappoint of their necessary food the righteous and sincere, who, content with his blessing alone, seek their food only from his hand. Whoever, therefore, shall in this way cast his cares upon God, and confide implicitly in his paternal goodness and bounty, shall live quietly and peaceably among men, and suffer no injury. If it is objected, that the good and the virtuous are not always exempted from penury, I answer, that the hand of God is stretched out to succor them in due season, when they are reduced to the greatest straits, and know not to what side to turn, ⁶⁹⁵ so that the issue always shows that we seek not in vain from him whatever is necessary to the sustenance of life.

Calvin: Psa 34:11 - Come, children,

11.Come, children, ⁶⁹⁶ hearken unto me. The Psalmist continues, with increased earnestness, to exhort the faithful, that they may know that nothing can be more profitable for them than to conduct themselves justly and harmlessly towards all men. As the greater part of men imagine that the best and the shortest way to attain a life of happiness and ease consists in striving to surpass other men in violence, fraud, injustice, and other means of mischief, it is necessary frequently to repeat this doctrine. Moreover, as it is necessary that the minds of men should be brought to a chastened and humble state, by calling them his children, he endeavors, by this gentle and courteous appellation, to allay all froward affections. None will stand unmoved amidst so many assaults, but those who have been endued by the Spirit of meekness with the greatest modesty. The prophet, therefore, tells them at the outset, that the rule of life which he prescribes can be observed and obeyed by those only who are meek and submissive. To the same purpose is the word come, and the command to hearken; and they imply, that men laying aside all wilfulness of spirit, and having subdued the ardor and impetuosity of their minds, should become docile and meek. He has put the fear of the Lord for the rule of a pious and holy life: as if he had said, Whilst virtue and righteousness are in every man’s mouth, there are few who lead a holy life, and live as they ought; because they know not what it is to serve God.

Calvin: Psa 34:12 - Who is the man who desireth life?

12.Who is the man who desireth life? The prophet does not inquire if there be any man so disposed, as if all men voluntarily brought upon themselves the miseries which befall them; for we know that all men without exception desire to live in the enjoyment of happiness. But he censures severely the blindness and folly which men exhibit in the frowardness of their desires, and the vanity of their endeavors to obtain happiness; for while all men are seeking, and eagerly intent upon acquiring what is for their profit, there will be found scarcely one in a hundred who studies to purchase peace, and a quiet and desirable state of life, by just and equitable means. The prophet therefore admonishes his disciples, that nearly the whole world are deceived and led astray by their own folly, while they promise themselves a happy life from any other source than the divine blessing, which God bestows only upon the sincere and upright in heart. But there is in this exclamation still greater vehemence, the more effectually to awaken dull and drowsy minds to the course of this world; as if he had said, Since all men earnestly desire happiness, how comes it to pass, that scarcely any one sets himself to obtain it, and that every man, by his own fault, rather brings upon himself various troubles?

Calvin: Psa 34:13 - Keep thy tongue from evil

13.Keep thy tongue from evil The precept which David here delivers relates to a virtue which is very rare, namely, that we should be truthful and free from deceit in our discourse. Some, indeed, understand it in a much more extended sense, supposing that slander is condemned in this first clause. But it seems to me more simple, and more to the purpose, to understand this as of the same import with what he repeats in the second clause, that we should not speak deceitfully with our neighbors, so as that our words may prove the means of ensnaring them. And since nothing is more difficult than to regulate our discourse in such a manner as that our speech may be a true representation of our hearts, David calls upon us to exercise over it a strict and watchful control, not suffering it to run riot, lest it should prove the occasion of our deceiving others.

Calvin: Psa 34:14 - Turn away from evil, and do good

14.Turn away from evil, and do good Here the Psalmist commands the children of God to abstain from all evil, and to devote themselves to the work of doing good to their neighbors. This verse is generally quoted as if David here treated of the two parts of repentance. The first step in the work of repentance is, that the sinner forsake the vices to which he is addicted, and renounce his former manner of life; and the second, that he frame his behavior according to righteousness. But in this place we are more especially taught how we ought to deal with our neighbors. As it often happens, that the man who is not only liberal, but also prodigal towards some, or, at least, helps many by acts of kindness, wrongs others by defrauding and injuring them, David, with much propriety, begins by saying, that those who desire to have their life approved before God, ought to abstain from doing evil. On the other hand, since many think, that provided they have neither defrauded, nor wronged, nor injured any man, they have discharged the duty which God requires from them, he has added, with equal propriety, the other precept concerning doing good to our neighbors. It is not the will of God that his servants should be idle, but rather that they should aid one another, desiring each other’s welfare and prosperity, and promoting it as far as in them lies. David next inculcates the duty of maintaining peace: Seek peace, and pursue it. Now we know that this is maintained by gentleness and forbearance. But as we have often to do with men of a fretful, or factious, or stubborn spirit, or with such as are always ready to stir up strife upon the slightest occasion; and as also many wicked persons irritate us; and as others by their own wickedness alienate, as much as in them lies, the minds of good men from them, and others industriously strive to find grounds of contention; he teaches us not merely that we ought to seek peace, but if at any time it shall seem to flee from us, he bids us use our every effort without ceasing in pursuing it. This, however, must be understood with some limitation. It will often happen, that when good and humble men have done every thing in their power to secure peace, so far from softening the hearts of the wicked, or inclining them to uprightness, they rather excite their malice. Their impiety, also, often constrains us to separate from them, and to avoid them; nay, when they defy God, by proclaiming, as it were, open war against him, it would be disloyalty and treason on our part not to oppose and resist them. But here David means only that in our own personal affairs we should be meek and condescending, and endeavor, as far as in us lies, to maintain peace, though its maintenance should prove to us a source of much trouble and inconvenience.

Calvin: Psa 34:15 - The eyes of Jehovah are upon the righteous

15.The eyes of Jehovah are upon the righteous The best support of our patience is a firm persuasion that God regards us, and that according as every man perseveres in a course of uprightness and equity, so shall he be preserved in peace and safety under his protection. In order, therefore, that the faithful may not think that they are exposed to the caprice of the world, while they are endeavoring to keep themselves innocent, and that they may not, under the influence of this fear, go astray from the right path, David exhorts them to reflect upon the providence of God, and to rest assured that they are safe under his wings. He says, then, that the eyes of the Lord are upon the righteous, to preserve them, in order that the good and simple may persevere the more cheerfully in their uprightness. At the same time, he encourages them to supplication and prayer, if at any time the world should unjustly persecute them. In saying that the ears of the Lord are open to their cry, he teaches that the man who is wantonly and unjustly persecuted, will find a ready and suitable remedy in all afflictions, by calling upon God as his avenger. On the other hand, he declares, that although God sometimes appears to wink at the misdeeds of men, and seems to overlook them, because he does not inflict immediate punishment upon them, yet nothing escapes his inspection. Whilst the wicked, says he, by reason of their impunity harden themselves in sin, God is watching, that he may cut off their remembrance from the earth, (1Pe 5:10.) He speaks particularly of this kind of punishment, because the ungodly not only expect that they shall be happy during their whole life, but also imagine that they shall enjoy immortality in this world. Peter, in his First Epistle, ⁶⁹⁸ applies this passage very judiciously, for the purpose of assuaging our sorrows and appeasing our impatience, as often as the pride and arrogance of the wicked may carry us beyond due limits. Nothing is more useful for preserving our moderation than to depend upon God’s help, and having the testimony of a good conscience, to rely upon his judgment. If it is objected, that good men experience the contrary, who, after having been long afflicted, at length find no help or comfort; I reply, that the aid which God affords to the righteous is not always made manifest, nor bestowed in the same measure; and yet he so alleviates their troubles as never to forsake them. Besides, even the best of men often deprive themselves of the help of God; for scarcely one in a hundred perseveres in such a course of integrity as not, by his own fault, to deserve the infliction of some evil upon himself. But as soon as they fall, lest sin should take root in them, God chastises them, and often punishes them more severely than the reprobate, whom he spares to utter destruction. ⁶⁹⁹ And yet, however much things may appear to be mingled and confused in the world, good men will find that God has not promised them help in vain against the violence and injuries of the wicked.

Calvin: Psa 34:17 - They

17.They ⁷⁰⁰ cried, and Jehovah heard them. The Psalmist’s meaning is, that they are heard as often as they cry. This is a doctrine applicable to all times; and David does not merely relate what God has done once or twice, but what he is accustomed to do. It is also a confirmation of the preceding sentence, where he had said that the ears of the Lord are open to the cry of the righteous; for he now demonstrates by the effect, that God is not deaf when we lay our complaints and groanings before him. By the word cry we are taught, that although God defend the righteous, they are not exempt from adversity. He regulates the protection which he affords them in such a wonderful manner, as that he notwithstanding exercises them by various trials. In like manner, when we here see that deliverance is promised only to those who call upon God, this ought to prove no small encouragement to us to pray to him; for it is not his will that the godly should so regard his providence as to indulge in idleness, but rather that, being firmly persuaded that he is the guardian of their safety, they should direct their prayers and supplications to him.

Calvin: Psa 34:18 - Jehovah is nigh to those who are broken of heart

18.Jehovah is nigh to those who are broken of heart David here exemplifies and extends still more the preceding doctrine, that God is the deliverer of his people, even when they are brought very low, and when they are, as it were, half-dead. It is a very severe trial, when the grace of God is delayed, and all experience of it so far withdrawn, as that our spirits begin to fail; nay more, to say that God is nigh to the faithful, even when their hearts faint and fall them, and they are ready to die, is altogether incredible to human sense and reason. But by this means his power shines forth more clearly, when he raises us up again from the grave. Moreover, it is meet that the faithful should be thus utterly cast down and afflicted, that they may breathe again in God alone. From this we also learn, that nothing is more opposed to true patience than the loftiness of heart of which the Stoics boast; for we are not accounted truly humbled until true affliction of heart has abased us before God, so that, having prostrated ourselves in the dust before him, he may raise us up. It is a doctrine full of the sweetest consolation, that God departs not from us, even when we are overwhelmed by a succession of miseries, and, as it were, almost deprived of life.

Calvin: Psa 34:19 - Many are the afflictions of the righteous

19.Many are the afflictions of the righteous The Psalmist here anticipates the thought which often arises in the mind, “How can it be that God has a care about the righteous, who are continually harassed with so many calamities and trials? for what purpose does the protection of God serve, unless those who are peaceably inclined enjoy peace and repose? and what is more unreasonable, than that those who cause trouble to no one should themselves be tormented and afflicted in all variety of ways?” That, therefore, the temptations by which we are continually assailed may not shake our belief in the providence of God, we ought to remember this lesson of instruction, that although God governs the righteous, and provides for their safety, they are yet subject and exposed to many miseries, that, being tested by such trials, they may give evidence of their invincible constancy, and experience so much the more that God is their deliverer. If they were exempted from every kind of trial, their faith would languish, they would cease to call upon God, and their piety would remain hidden and unknown. It is, therefore, necessary that they should be exercised with various trials, and especially for this end, that they may acknowledge that they have been wonderfully preserved by God amidst numberless deaths. If this should seldom happen, it might appear to be fortuitous, or the result of chance; but when innumerable and interminable evils come upon them in succession, the grace of God cannot be unknown, when he always stretches forth his hand to them. David, therefore, admonishes the faithful never to lose their courage, whatever evils may threaten them; since God, who can as easily deliver them a thousand times as once from death, will never disappoint their expectation. What he adds concerning their bones, seems not a little to illustrate the truth of this doctrine, and to teach us that those who are protected by God shall be free from all danger. He therefore declares, that God will take care that not one of their bones shall be broken; in which sense Christ also says, that

“the very hairs of our head are all numbered,” (Luk 12:7.)

Calvin: Psa 34:21 - But malice shall slay the wicked

21.But malice shall slay the wicked The Hebrew word רעה , raäh, which I have translated malice, some would rather render misery, so that the meaning would be, that the ungodly shall perish miserably, because in the end they shall be overwhelmed with calamities. The other translation, however, is more expressive, namely, that their wickedness, with which they think themselves fortified, shall fall upon their own heads. As David therefore taught before, that there was no defense better than a just and blameless life, so now he declares, that all the wicked enterprises of the wicked, even though no one should in any thing oppose them, shall turn to their own destruction. In the second clause of the verse he states, that it is for the sake of the righteous that it is ordered, that the ungodly are themselves the cause and instruments of their own destruction. Those, says he, who hate the righteous shall be destroyed Let this, therefore, be to us as a wall of brass and sure defense; that however numerous the enemies which beset us may be, we should not be afraid, because they are already devoted to destruction. The same thing David confirms in the last verse, in which he says, that Jehovah redeems the soul of his servants How could they be preserved in safety, even for a moment, among so many dangers, unless God interposed his power for their defense? But by the word redeem there is expressed a kind of preservation which is repugnant to the flesh. For it is necessary that we should first be adjudged or doomed to death, before God should appear as our redeemer. From this it follows, that those who hurry forward too precipitately, and are unable to realize God’s power unless he appear speedily, working deliverance for them, intercept the communication of his grace. Moreover, that none might form their judgment of the servants of God by moral or philosophic virtue only, as it is called, David specifies this as a principal mark by which they may be known, that they trust in God, on whom also their salvation depends.

Defender: Psa 34:20 - keepeth all his bones

This psalm of "the afflictions of the righteous" (Psa 34:19) is, in the deepest sense, a Messianic psalm. Contrary to the usual practice in crucifixion, Jesus died before His executioners could break His bones (Joh 19:33-36)."

TSK: Psa 34:10 - lions // but

lions : Psa 104:21; Job 4:10, Job 4:11; Luk 1:51-53

but : Psa 84:11; Mat 6:32

TSK: Psa 34:11 - Come // I will

Come : Pro 4:1, Pro 7:24, Pro 8:17, Pro 8:32, Pro 22:6; Ecc 11:9, Ecc 11:10, Ecc 12:1; Isa 28:9; Mat 18:2-4; Mar 10:14-16; Joh 13:33; 2Ti 3:15

I will : Psa 32:8, Psa 111:10; Pro 1:7, Pro 2:1-9

TSK: Psa 34:12 - What // that he

What : Psa 21:4, Psa 91:16; Deu 6:2, Deu 30:20; 1Pe 3:10, 1Pe 3:11

that he : Psa 4:6; Job 7:7; Ecc 2:3, Ecc 12:13

TSK: Psa 34:13 - Keep // speaking

Keep : Psa 39:1; Pro 18:21; Mat 12:35-37; Jam 1:19, Jam 1:26, Jam 3:2, Jam 3:5-10

speaking : Psa 55:11; Pro 12:7, Pro 12:19, Pro 12:22, Pro 19:9; Isa 63:8; Col 3:9; 1Pe 2:1, 1Pe 2:22; Rev 14:4, Rev 14:5

TSK: Psa 34:14 - Depart // do // seek

Depart : Psa 37:27; Job 28:28; Pro 3:7, Pro 8:13, Pro 13:14, Pro 16:16, Pro 16:17; Isa 1:16, Isa 1:17; Rom 12:9; 2Ti 2:19; 1Pe 3:11

do : Act 10:38; Gal 6:10; Tit 2:14; Heb 13:16; 3Jo 1:11

seek : Psa 120:7; Mat 5:9; Rom 12:18, Rom 14:17; 2Co 13:11; 1Th 4:11; Heb 12:14; Jam 3:17, Jam 3:18

TSK: Psa 34:15 - The // and

The : Psa 33:18; Job 36:7; 1Pe 3:12

and : Psa 34:6, Psa 34:17, Psa 130:2; 2Ch 6:40; Isa 37:14-21; Dan 9:17-23

TSK: Psa 34:16 - face // to cut

face : Lev 17:10, Lev 26:17; Jer 44:11; Eze 14:7, Eze 14:8; Amo 9:4

to cut : Psa 10:16; Job 18:17; Pro 10:7; Ecc 8:10; Jer 17:13

TSK: Psa 34:17 - The righteous // cry

The righteous : There is no word for the righteous in the present Hebrew Text; but it is preserved in all the versions; and it was probably lost from its similitude to tzaakoo , ""they cry:""- tzaakoo tazddeekim , ""the righteous cry."

cry : Psa 34:6, Psa 34:15, Psa 34:19, Psa 91:15, Psa 145:18-20; 2Ch 32:20, 2Ch 32:21, 2Ch 32:24; Isa 65:24; Act 12:5-11

TSK: Psa 34:18 - is nigh // unto them // such as

is nigh : Psa 75:1, Psa 85:9, Psa 119:151, Psa 145:18; Isa 55:6

unto them : etc. Heb. to the broken of heart, Psa 51:17, Psa 147:3; Isa 61:1; Luk 4:18

such as : etc. Heb. the contrite of spirit, 2Ki 22:19; Isa 57:15, Isa 66:2; Eze 36:26, Eze 36:31

TSK: Psa 34:19 - Many // but

Many : Psa 71:20; Job 5:19, 30:9-31, Job 42:12; Pro 24:16; Joh 16:33; Act 14:22; 2Co 4:7-12, 2Co 4:17, 2Co 11:23-27; 1Th 3:3, 1Th 3:4; 2Ti 3:11, 2Ti 3:12; Heb 11:33-38; Jam 5:10, Jam 5:11; 1Pe 4:12, 1Pe 4:13; Rev 7:14-17

but : Psa 34:6, Psa 34:17

TSK: Psa 34:20

Psa 35:10, Psa 91:12; Dan 6:22-24; Joh 19:36

TSK: Psa 34:21 - Evil // they // desolate

Evil : Psa 37:30-40, Psa 94:23; Isa 3:11

they : Psa 37:12-15, Psa 40:15, Psa 89:23; 1Sa 19:4, 1Sa 19:5, 1Sa 31:4; 1Ki 22:8, 1Ki 22:37; Luk 19:14, Luk 19:27; Luk 19:41-44; Joh 7:7, Joh 15:18-23; 1Th 2:15, 1Th 2:16; 2Th 1:6, 2Th 1:9

desolate : or, guilty, Exo 20:7

TSK: Psa 34:22 - redeemeth // none

redeemeth : Psa 31:5, Psa 71:23, Psa 103:4, Psa 130:8; Gen 48:16; 2Sa 4:9; 1Ki 1:29; Lam 3:58; 1Pe 1:18, 1Pe 1:19; Rev 5:9

none : Psa 9:9, Psa 9:10, Psa 84:11, Psa 84:12; Joh 10:27-29; Rom 8:31-39; 1Pe 1:5

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Psa 34:10 - The young lions // Shall not want any good thing

The young lions either,

1. Properly: see Job 4:11 . Or,

2. Metaphorically so called, the great potentates of the earth, who are oft so called, as Jer 2:15 Eze 38:13 Nah 2:13 .

Shall not want any good thing which is necessary and truly good for them, all circumstances considered; of which God alone is a competent judge. And therefore although God doth usually take a special care to supply the wants of good men, and hath oft done it by extraordinary ways, when ordinary have failed, yet sometimes he knows, and it is certainly true, that wants and crosses are more needful and useful to them than bread, and in such cases it is a greater mercy of God to deny them supplies than to grant them.

Poole: Psa 34:11

Ye children ; whom I love as mine own children, and who own me as your civil father, your prince; see 2Ki 5:13 ; and as your spiritual father, a prophet; for the disciples of the prophets were called their sons , 2Ki 2:3 . The fear of the Lord , i.e. the true and principal way of worshipping and serving God with his acceptation, and to your own salvation.

Poole: Psa 34:12 - Desireth // Life // Loveth many days, that he may see good

Desireth to wit, seriously and in good earnest, so as to be willing to use any endeavours which shall be prescribed to him: for otherwise the question were needless; for there is no man but desires it, at least coldly and faintly.

Life a long and happy life, begun in this world, and continued for ever in the next. And thus life is oft used, as Psa 16:11 30:5 .

Loveth many days, that he may see good Heb. loveth days to see (i.e. in which he may see, i.e. enjoy) good , to wit, prosperity or happiness.

Poole: Psa 34:13 - From evil // Guile

From evil from all manner of evil-speaking, from all opprobrious, injurious, false, and deceitful speeches; which, though men commonly use to ease and gratify their own minds, or to compass their designs, do frequently fall upon their own heads, by provoking both God and men against them.

Guile or guileful words, contrary to thy intentions, and with a purpose of deceiving men by them.

Poole: Psa 34:14 - Depart from evil // Do good // Seek peace // Pursue it

Depart from evil i.e. from all sin, and especially from all wicked and injurious acts and practices against try neighbour.

Do good be ready to perform all good and friendly offices to all men, as thou hast opportunity.

Seek peace study by all means possible to live peaceably and quietly with all men, avoiding grudges, debates, dissensions, strifes, and enmities.

Pursue it do not only embrace it gladly when it is offered, but follow hard after it when it seems to flee away from thee, and use all possible endeavours, by fair words, by condescensions, and by the mediation or assistance of others, to recover it, and to compose all differences which may arise between thee and others. It is here observable, that whereas he said he would teach them the fear of the Lord , Psa 34:11 , the lessons he teacheth them, Psa 34:13,14 , are only such as concern men. Not that he meant to exclude duties of piety towards God, which he every where enjoineth and presseth as most necessary, but only to teach us what is oft inculcated both in the Old and New Testament, that sincere religion towards God is always accompanied with a conscientious discharge of our duties to men; and to convince the hypocritical Israelites, and particularly his adversaries, that so long as it was their daily course and practice to speak and act all manner of evil against him, and other good men, all their pretences to religion were but vain.

Poole: Psa 34:15

This is added to prove his last assertion, to wit, that the practice of these duties, Psa 34:13,14 , is the true and best, and indeed the only, way to see that good proposed and promised Psa 34:12 ; both because such righteous persons, howsoever they may meet with affronts and injuries from men, are under the special care and favour of God, in this verse; and those who do the evils there forbidden shall find to their cost that God is their enemy, Psa 34:16 .

Poole: Psa 34:16 - The face of the Lord // Them that do evil

The face of the Lord i.e. his anger, oft called his face , as Lev 17:10 20:5 Jer 44:11 Lam 4:16 , because anger discovers itself in the face.

Them that do evil i.e. whose common course, and study, arid business it is to do evil; for else there is not a just man upon earth, that doeth good, and sinneth not , Ecc 7:20 . To cut off the remembrance of them from the earth ; utterly to deprive both them and their children of that worldly happiness, which is the only thing that they desire, and seek by their wicked courses.

Poole: Psa 34:17

Heb. They cry, to wit, the righteous, as is manifest both from the nature of the thing, and from Psa 34:15 , where they are so called, and with which this verse is to be continued, the 16th verse coming in by way of parenthesis, as is very usual in many places of Scripture.

Poole: Psa 34:18 - Nigh // Such as be of a contrite spirit

Nigh ready to hear and succour them; though by the severe course of his providence towards them he seems to themselves and others to stand afar off, as David complains, Psa 10:1 .

Such as be of a contrite spirit by which he understands either,

1. Those whose spirits are oppressed, and even broken, with the greatness of their calamities. But this may be, and frequently is, the lot of wicked men. And therefore in this sense, and to such persons, this proposition and promise is not true. Or rather,

2. Those whose hearts or spirits are truly and deeply humbled under the hand of God, and the sense of their sins, and God’ s displeasure for them, which was David’ s case, Psa 6:1 , &c.: Psa 32:3,4 , whose proud and self-willed hearts are subdued and made obedient to God’ s will, and submissive to his providence; for to all such, and to such only, this promise is verified.

Poole: Psa 34:20 - All his bones

All his bones i.e. all the parts and members of their bodies, which are synecdochically expressed by the bones, which are the stay and strength of the rest. God will not suffer any mischief to befall him; though he may be oft afflicted, yet he shall not be destroyed. But these words, though they are here spoken of the righteous men in general, of whom they are true in a metaphorical sense; yet they had a further meaning in them, being designed by the Spirit of God (which dictated to David, not only the matter, but the very words and expressions) to signify a great mystery, that none of Christ’ s bones should be broken; to which purpose they are alleged, Joh 19:36 .

Poole: Psa 34:21 - Evil // That hate the righteous

Evil either,

1. The evil of sin. His own wickedness, though designed against others, shall destroy himself. Or,

2. The evil of misery. When the afflictions of good men shall have a happy issue, theirs shall end in their total and final destruction.

That hate the righteous that persecute them, and plot their ruin; which is an evidence that they hate them, whatsoever they may pretend to the contrary.

Poole: Psa 34:22

i.e. Their lives or their persons, from the malicious designs of all their enemies, and from desolation or utter ruin, as it follows.

Haydock: Psa 34:10 - Lord // Poor

Lord. Some Latin copies repeated this, while others in the original passed over the word entirely. (St. Jerome ad. Sun.) ---

Be thou my life whom I always seek." (St. Augustine) ---

Poor, in general, or David, who was supplied by Abimelech with food, 1 Kings xxi. 3. (Calmet)

Haydock: Psa 34:11 - Not

Not. Accusing me of disloyalty, &c. (Flaminius) ---

We must not imagine that David was cited to the bar. This is admirably explained of Jesus Christ at the tribunal of Pilate, (Calmet) and of the high priests. (Haydock) (Matthew xxvi.) ---

God knows not what cannot be; (Worthington) and therefore Christ could not acknowledge what was falsely laid to his charge. (Haydock) ---

The martyrs, &c., have often been exposed to the shafts of calumny. (Berthier)

Haydock: Psa 34:12 - Depriving, sterilitatem

Depriving, sterilitatem. (Haydock) ---

Hebrew denotes the condition of one who has lost a husband or father. ---

I had exposed my life for the welfare of the state, and of those who now seek my ruin. (Calmet) ---

Yet David was not slain. This was verified in our Saviour. (Worthington) ---

Septuagint have Greek: ateknian, "loss of children;" as Christ was abandoned by his disciples. (Menochius)

Haydock: Psa 34:13 - To me // Bosom

To me. Hebrew also signify, "when they were sick," which manifests a more heroic charity; though yet it is more natural to suppose that David would assume these robes of penance when he was under affliction, as St. Jerome intimates, cum infirmarer ab eis. (Berthier) ---

Our Saviour's life was a continual penance, though he stood in no need of it for himself. (Worthington) ---

David was aware that the best method of avoiding the attacks of his enemies, was to make God his friend, by sentiments of humility, and by penance. (St. Augustine) (Calmet) ---

Bosom. I shall reap the advantage from my prayer, if it be of no service to my enemies. (Genebrard) (Luke x. 6.) (Menochius) ---

May what I wish for my enemies fall to my own lot. I have prayed for them in secret and with the utmost fervour. (Calmet) ---

I have repeatedly urged my request, (Houbigant) or I am confident my prayer will be of some service, at least to myself. (Berthier)

Haydock: Psa 34:14 - Please, complacebam // So

Please, complacebam, "treat lovingly." (Haydock) ---

Vulgate follows the regimen of the Septuagint Greek: euerestoun, which may govern an accusative case. Hebrew is plainer, I walked," (Berthier) or "behaved myself as though he had been my friend or brother." (Protestants) (Haydock) ---

So. Septuagint seem to have explained am, "truly," instead of mother; as the points would determine the Hebrew, "like one who bewails his mother;" (Berthier) or, "like a mother mourning, I bowed down in grief." (St. Jerome) ---

An ancient Greek interpreter has, "like one mourning for a brother born of the same mother." I felt the affliction of my enemies and sympathized with them, endeavouring to alleviate their distress as much as possible. (Calmet) ---

Such was the conduct of David, the figure of the Messias; so that the expressions which seem too strong, must not be taken for imprecations. (Berthier) ---

Christ was the good Samaritan who relieved the wounded man, Luke x. (Worthington) ---

St. Paul admonishes us to weep with those who weep, Romans xii. 15. (Menochius)

Haydock: Psa 34:15 - Against me // Scourges

Against me. Hebrew, "in my distress," (Houbigant) or "infirmity." (St. Jerome) ---

Thus was my kind attention repaid. (Haydock) ---

My enemies became only the more insolent, and stood beside me, to shew their contempt. (Calmet) ---

Scourges. Hebrew also, "vile men." (Montanus) (Haydock) ---

The Roman psalters have "and they were ignorant," ignoraverunt. (Calmet) ---

David could not think that he had given any offence: much less had our Saviour. (Haydock) ---

He knew no just cause why the Jews persecuted him, as they were actuated by malice. (Worthington) ---

David knew not personally those who afflicted him. (Menochius)

Haydock: Psa 34:16 - Separated

Separated, and could not agree in their testimonies. This may be one meaning of charak, as it has several. (Berthier) -- "They did tear me, and ceased not, ( 16 ) with hypercritical mockers in feasts, they gnashed," &c. (Protestants) (Haydock) ---

Many of their attempts have been frustrated by thy Providence, yet they do not enter into themselves. (Theodoret)

Haydock: Psa 34:17 - One

One. Septuagint, "daughter." Aquila, "solitary," Greek: monachen. Protestants, "darling," or my soul which is so desolate, Psalm xxi. 21. (Haydock) ---

So Christ said, Why hast thou abandoned me? (Matthew xxvii.) not affording me such consolation as other saints enjoy in their agony. (Worthington)

Haydock: Psa 34:18 - Strong, gravi

Strong, gravi. Hebrew hatsum, numerous, (1 Machabees i. 1.; Menochius) and "weighty," (Haydock) which is the consequence of great numbers, (Berthier) and of virtue. St. Augustine understands the Church, which is not carried away like chaff before the wind. Amama dislike this. (Haydock) ---

The resurrection is foretold, (ver. 17.) and here the Catholic Church is signified. (Worthington)

Haydock: Psa 34:19 - Wrongfully // Who

Wrongfully. Hebrew, "liars," (St. Jerome; Haydock) alluding to Saul, &c. (Calmet) Christ explains this of himself, John xv. (Worthington) ---

Who. Some supply a negation. (Berthier) ---

" Neither let them wink with the eye who." (Protestants) This sign might indicate friendship, or evil machinations, Proverbs vi. 13., and x. 10. (Calmet) ---

"They pretended by their looks what they did not entertain in their hearts." (St. Augustine) (Menochius)

Haydock: Psa 34:20 - Spoke // Earth

Spoke. Hebrew adds lo, "not." But it may be better explained as an interrogation. "Have they not spoken?" &c., as the enemies used deceit. (Houbigant) (Berthier) ---

Earth. This word is omitted in the Roman Septuagint, St. Augustine, &c. But Theodoret reads it, and it is in all the other Greek interpreters, and in the Arabic and Syriac. (Calmet) ---

Hebrew, "they devise deceitful matters against them that are quiet ( righe, divided, &c.) in the land." (Protestants) or "in the plunder of the earth they devise deceit." (St. Jerome) (Haydock) ---

They appear friendly, but when alone they talk to the earth, like people in deep study and full of passion. (Calmet) ---

This terrestrial anger is the source of much evil. (Berthier) ---

The Jews and Herodians said, Master, &c., designing to inveigle our Saviour, Matthew xxi. The priests and Pharisees also accused him boldly, and instigated the people to demand his crucifixion. (Worthington) ---

They were split into parties, and invaded those who were the reverse of passionate. (Menochius)

Haydock: Psa 34:21 - Done, euge // Seen

Done, euge. Hebrew heach. (Haydock) ---

This term occurs ten times in Scripture, and here denotes the joy felt in the destruction of an enemy. Thus the Jews insulted over Christ expiring on the cross. (Berthier) ---

Seen. No farther reserve is necessary: he is fallen, or we have accused him of nothing but what we have seen. (Calmet)

Haydock: Psa 34:22 - Silent

Silent. I have chosen thee for my judge and protector. (Calmet) ---

Pronounce sentence if they be in the right; and if not, rescue me from their fury. (Haydock)

Gill: Psa 34:10 - The young lions do lack, and suffer hunger // but they that seek the Lord // shall not want any good thing

The young lions do lack, and suffer hunger,.... According to Apollinarius,

"the needy rich, whom famine presses;''

see Job 4:10;

but they that seek the Lord; by prayer, diligently, with their whole heart, and in the sincerity of their souls; the Targum is, "that seek the doctrine of the Lord"; that seek instruction from him, and to be taught by him: these

shall not want any good thing: which God has purposed to bestow upon them, which he has promised unto them, and provided for them; nor any thing that shall be for their good.

Gill: Psa 34:11 - Come, ye children // hearken unto me // I will teach you the fear of the Lord

Come, ye children,.... Meaning either his own children, those of his own family, judging it his duty to instruct them, and bring them up in the fear of the Lord; or his subjects, to whom he stood in the relation of a father, as every king does; or all his hearers, as those who attended the prophets are called the children or sons of the prophets; or young people in common may be designed, who should be taught early their duty to God and men: unless the children of God in general are here meant; or particularly the least among them, called babes and little children, who are little in their own eyes, are modest and humble; and who, as they need instruction, are most forward to receive it; and the word "come" does not so much design local motion, a drawing near to hear, as readiness to hear, and a close attention of mind; as follows;

hearken unto me; as unto a father, giving good doctrine and wholesome advice; Pro 2:1;

I will teach you the fear of the Lord; which he had so often spoken of, and so many good things are promised to them that have it, and even in the context: this the psalmist could not give, nor can any man, only teach it, show the nature of it, in what it lies, how it shows itself, and what are the effects it produces: this is the first lesson to be taught and learnt; for it is the beginning of wisdom; it includes all grace, and every duty, and regards the whole worship of God, and the manner of it.

Gill: Psa 34:12 - What man is he that desireth life // and loveth many days // that he may see good

What man is he that desireth life?.... Every man desires life, even a natural life; it is more desirable than all things in it; especially an healthful life, without which the blessings and mercies of life cannot be comfortably enjoyed; and still more a life of prosperity; life, with an affluence of good things, and even a long one: though it may be rather that a spiritual life is here meant, and a comfortable one; a life free from the remorses of a guilty conscience, from the fear of hell, damnation, and wrath; from the bondage of the law, and the dread of death; a life of faith on Christ, and communion with him; and a life of sobriety, righteousness, and holiness; and perhaps it may be best of all to understand it of eternal life, which is life eminently and emphatically; it follows,

and loveth many days; that is, good ones; as they are interpreted in 1Pe 3:10; not of this life, for the days of it are evil, and especially when they are lengthened out; the days of old age, Ecc 12:1; unless the days of the son of man, the days of enjoying the presence of God in his house and ordinances, should be intended; though rather the good and many days of eternity, even length of days, for ever and ever, in which will be fulness of joy, and never ceasing and never fading pleasures;

that he may see good; there is good to be seen and enjoyed in this life, which if the saints did not believe they should see and enjoy, they would often faint; and this good lies in the participation of the blessings of grace, and in fellowship with Father, Son, and Spirit: but the great and lasting good to be seen and enjoyed is in the world to come, when God shall be all in all, be seen as he is, and the saints shall inherit all things.

Gill: Psa 34:13 - Keep thy tongue from evil // and thy lips from speaking guile

Keep thy tongue from evil,.... This, and what follows in this verse and Psa 34:14, point at the things wherein the fear of God shows itself; and suggest, that those who have it, and which is known by these fruits, shall enjoy the desirable and good days before mentioned. The tongue is an instrument of much evil, an unruly member, and needs restraint; and it is from evil, and not from good, it is to be kept; from evil speaking of God, from cursing and swearing; from evil speaking of men, reproaching and reviling them; from filthy speaking, from all obscene and unchaste words, and from all lying ones; for where such evil speaking is indulged, the fear of God cannot be in that man;

and thy lips from speaking guile; hypocritical and deceitful words, speaking with flattering lips and a double heart: some speak bad words in common conversation, through an evil habit and custom; and some speak good words with an ill design; and in neither of them is the fear of God before their eyes, nor in their hearts.

Gill: Psa 34:14 - Depart from evil // and do good // seek peace, and pursue it

Depart from evil,.... This denotes that evil is near to men; it keeps close to them, and should be declined and shunned: and it regards all sorts of evil; evil men, and their evil company; evil things, evil words and works, and all appearance of evil; and the fear of the Lord shows itself in an hatred of it, and a departure from it, Pro 8:13;

and do good; not only acts of beneficence to all in necessitous circumstances, but every good work; whatever the word of God directs, or suggests should be done; and which should be done from right principles of faith and love, and to right ends, the glory of God, and the good of his interest; and Christ should be looked and applied unto for grace and strength to perform; all which are evidences of the true fear of God;

seek peace, and pursue it; in the world, and with all men, as much as possibly can be; in neighbourhoods, cities, and states, and in the churches of Christ, and with the saints, as well as with God through Christ; and which in every sense is to be pursued after with eagerness, and to be endeavoured for with diligence; see Rom 12:18.

Gill: Psa 34:15 - The eyes of the Lord are upon the righteous // and his ears are open unto their cry

The eyes of the Lord are upon the righteous,.... These are the same with them that fear the Lord, and do good; not that they become righteous in the sight of God, or are justified before him, by their fear of him, and by their good works; but these are the fruits and effects of grace, showing them to be righteous persons; for it is only by the righteousness of Christ that men are righteous before God: and upon these the eyes of the Lord are; not only his eye of Providence, to watch over them, protect them, and supply them with good things, but his eye of love; with complacency and delight he looks upon them, as clothed with the righteousness of his son; and it is with pleasure he looks upon them, that being well pleasing in his sight; seeing by it the law is magnified and made honourable; nor does he ever withdraw his eyes from them, Job 36:7;

and his ears are open unto their cry; for though they are righteous, they are sometimes in distress; their afflictions are many; the good days they are to see are hereafter; and at those times they cry unto the Lord; which is to be understood of prayer, and of the vehemency and fervency of it, when they have the ear of God, and he shows himself to be a God hearing and answering prayer.

Gill: Psa 34:16 - The face of the Lord is against them that do evil // to cut off the remembrance of them from the earth

The face of the Lord is against them that do evil,.... Not against everyone that sins; for the righteous are not without sin; they have sin in them, and they do no good without it; but against them that live in sin, whose course of life is a series of wickedness, and they are workers of iniquity; and have no sense of sin, nor sorrow for it, go on in it without shame or fear; against these the face of the Lord is, he shows his resentment, and stirs up his wrath. For the Lord to be against a man is dreadful; a fearful thing it is to fill into his hands as a God of vengeance; there is no standing before him when once he is angry: and to have the face of God against a man is intolerable, when it is to destroy, and

to cut off the remembrance of them from the earth; so that they shall be no more thought of, nor spoken of, but with contempt and reproach; an everlasting mark of infamy being upon their names; see Pro 10:7.

Gill: Psa 34:17 - The righteous cry // and the Lord heareth, and delivereth them out of all their troubles

The righteous cry,.... The word "righteous" is not in the original text, but is rightly supplied in our version, as it is in the Targum, and by Jarchi; and so Kimchi and Ben Melech observe, that these words are not to be connected with Psa 34:16, but with Psa 34:15; and they are indeed an amplification of the last clause of it; and the cry of the righteous is meant, to which the ears of the Lord are open; though Aben Ezra thinks that these words are to be understood of them that do evil, and of their cry to the Lord, when they turn from their evil ways; but the former sense is best;

and the Lord heareth, and delivereth them out of all their troubles; their inward troubles, through the workings of corruption in their hearts; through the violent assaults of Satan, the blasphemous thoughts he injects into them, and his solicitations of them to sin; and through divine desertions, and their outward troubles; through afflictions of body, losses of estate and friends, and the reproaches and persecutions of men; out of all these the Lord sooner or later delivers his people who cry unto him.

Gill: Psa 34:18 - The Lord is nigh unto them that are of a broken heart // and saveth such as be of a contrite spirit

The Lord is nigh unto them that are of a broken heart,.... Who are pressed and bore down with afflictions, by the sorrow of heart under which their spirits are broken, Pro 15:13; or with a sense of sin, and sorrow for it, for which their hearts smite them, and they are wounded by it, and broken with it: to these the Lord is "nigh"; not in a general way only, as he is to all men, being God omnipresent, but in a special manner; he comes and manifests himself to them in a gracious way, pours in the oil and wine of his love, and binds up their broken hearts; yea, comes and dwells with them: he does not pass by them and neglect them, much less make the breach worse; he does not break the bruised reeds, but he heals their breaches;

and saveth such as be of a contrite spirit; not in a legal, but in an evangelical way; who are humbled under a sense of sin, and melted down in true repentance, under a view of the love and grace of God; and are poor and mean in their own eyes: to these the Lord has respect; the sacrifices of a broken and contrite spirit are not despised by him, but accepted through faith in Christ; and such he saves with an everlasting salvation in him.

Gill: Psa 34:19 - Many are the afflictions of the righteous // but the Lord delivereth him out of them all

Many are the afflictions of the righteous,.... This may be understood of some one particular righteous person, since the singular number is here made use of; whereas the plural is always used before, when the righteous are made mention of; and the Lord Jesus Christ may be designed, who is eminently and emphatically "the righteous"; he is righteous both as God and man, and as Mediator, in the discharge of every branch of his office; and his afflictions were many, which he endured from men, from devils, and from God himself: many were the afflictions of his body, which he bore when buffeted, scourged, and crucified; and many were the afflictions of his soul, when he bore the sins of his people, endured the wrath of God for them, and was forsaken by him; though none of these were for any sins of his own, but for the sins of others; and out of them all the Lord delivered him at last, and set him at his own right hand; or this may be understood of everyone of the righteous; who, though they are justified from sin, and are saved from wrath, yet have many afflictions; which are "evils" in themselves, as the word ^m may be rendered, and are very troublesome and distressing; and these are great and grievous for quality, and many and abundant for quantity; though no more than it is the will of God should be, and not one too many;

but the Lord delivereth him out of them all; as Christ was, and all his people will be; if not in this life, by giving respites and intervals, as he sometimes does; yet hereafter, when the righteous are completely delivered out of all their trials and exercises, so as that they shall never return more upon them. The word translated "afflictions", as it signifies "evils", may be safely interpreted of moral evils, as well as of evils of afflictions: it is the same word that is used for moral evil in Psa 34:21; and then the sense is, that many are the sins committed by righteous persons; for there are none without sin, in many things they all offend; yet they shall not perish by them, but they shall be delivered from them; as, from the dominion of them by the power of grace, and from the guilt of them by the blood of Christ, and from condemnation for them through his righteousness; so hereafter from the very being of them, and all molestation and disturbance by them.

Gill: Psa 34:20 - He keepeth all his bones; not one of them is broken.

He keepeth all his bones; not one of them is broken. This is literally true of Christ, in whom the type of the passover lamb had its accomplishment, and this passage also; see Exo 12:46; and seems better to agree with him than with any of his members, since the bones of many of them have been broken by one accident or another; and especially many of the martyrs of Jesus have had all their bones broken upon the rack or wheel; wherefore, to understand these words of them might tend to create uneasiness and despondency in the minds of such who by any means have their bones broken; as if they were not righteous persons, this promise not being fulfilled in them: and to interpret this of the Lord's keeping the bones of his people in the grave, and in the resurrection putting them together again; this is no other than what will be done to the wicked; it seems therefore best to understand the whole of Christ; and it looks as if this passage was had in view as fulfilled in Joh 19:36; since a Scripture is referred to; but if it is interpreted of the righteous in general, it must be with a limitation; as that their bones are all kept by the Lord, and not one is broken without his knowledge and will; and that they are not broken finally, but restored again perfect and whole in the resurrection, and so will continue to all eternity: the phrase, without entering into particulars, may in general design the care of Providence over the righteous; with this compare Mat 10:29.

Gill: Psa 34:21 - Evil shall slay the wicked // and they that hate the righteous shall be desolate

Evil shall slay the wicked,.... Meaning either the evil they designed against the righteous shall return and fall upon their heads, to their own ruin; or the evil of affliction, which to them is the evil of punishment, both here and hereafter, from which they will have no deliverance in the end; though the righteous have from their afflictions, being not properly punishments, but chastisements for sin, and are but for a time; or else the evil of sin, which is the cause of death corporeal and eternal;

and they that hate the righteous shall be desolate; or "shall be guilty" ⁿ; be found so; or "shall be condemned", or "damned", as the Targum renders it. All wicked men hate the righteous, both Jesus Christ the righteous, and his people; and that because they are righteous, and do not run into the same excess of wickedness with them, these will be arraigned at the day of judgment, and will be convicted of all their hard speeches which they have spoken against Christ and his members; and will be pronounced guilty, and will be punished with everlasting destruction.

Gill: Psa 34:22 - The Lord redeemeth the soul of his servants // and none of them that trust in him shall be desolate

The Lord redeemeth the soul of his servants,.... Who are made so by his grace in the day of his power, and are willing to serve him, and to serve him with their minds, readily and cheerfully; and the soul of these, which is the more noble part of them, and is of more worth than a world, the redemption of which is precious, and requires a great price, the Lord redeems; not that their bodies are neglected, and not redeemed; but this is mentioned as the principal part, and for the whole; and this redemption is by the Lord, who only is able to effect it, and which he has obtained through his precious blood; and here it seems to denote the application of it in its effects; that is, the forgiveness of sin, justification, and sanctification, since it respects something that is continually doing;

and none of them that trust in him shall be desolate; or "be guilty" ^o, or "condemned", or "damned"; because they are justified from all the sins they have been guilty of, through the redemption that is in Christ Jesus; and having believed in him, they shall not be damned, according to Mar 16:16; and they shall be far from being desolate, and alone, and miserable; they shall stand at Christ's right hand, be received into his kingdom and glory, and be for ever with him.