Psalm 33:18-19 18. Behold, the eye of Jehovah is upon them that fear him, upon those who hope in his mercy; 19. To deliver their souls from death, and to give them life in the time of famine.
18. Behold, the eye of Jehovah is upon them that fear him. Having shown that what men account their best defences often profit them nothing, or rather are utterly worthless, when men depend upon them; the Psalmist now shows, on the other hand, that believers, although they are neither men of great power nor of great wealth, are nevertheless sufficiently protected by God’s favor alone, and shall be safe for ever. His meaning is not a little illustrated by this comparison, that kings and giants derive no aid from their invincible strength, while God supports the life of the saints in famine and dearth, as really as if he were to restore life to them when dead. We consequently understand better why the prophet lays low all the strength of the world; not, surely, that men should lie prostrate, or be so heart-broken as to pine away in despair; but that, laying aside their pride, they should fix their thoughts on God alone, and persuade themselves that their life depends on his protection. Moreover, in saying that the eye of God is bent upon them that fear him to save them, he expresses more than if he had said that his hand and power were sufficient to preserve them. A doubt might creep into the minds of the weak, whether God would extend this protection to every individual; but when the Psalmist introduces him as keeping watch and ward, as it were, over the safety of the faithful, there is no reason why any one of them should tremble, or hesitate with himself a moment longer, since it is certain that God is present with him to assist him, provided he remain quietly under his providence. From this, also, it appears still more clearly how truly he had said a little before, that the people are blessed whose God is Jehovah, because, without him, all the strength and riches which we may possess will be vain, deceitful, and perishing; whereas, with a single look he can defend his people, supply their wants, feed them in a time of famine, and preserve them alive when they are appointed to death. The whole human race, no doubt, are maintained by the providence of God; but we know that his fatherly care is specially vouchsafed to none but his own children, that they may feel that their necessities are truly regarded by him.
Again, when it is affirmed, that God, in times of famine and dearth, has remedies in readiness to preserve the lives of the godly, we are taught that the faithful only pay due honor to his providence when they allow not their hearts to despond in the extremest indigence; but, on the contrary, raise their hopes even from the grave. God often suffers his servants to be hungry for a time that he may afterwards satiate them, and he overspreads them with the darkness of death that he may afterwards restore them to the light of life. Yea, we only begin to place our trust firmly in him when death comes to present itself before our eyes; for, until we have known by experience the vanity of the aids of the world, our affections continue entangled in them, and wedded to them. The Psalmist characterises believers by two marks, which comprehend the whole perfection of our life. The first is, that we reverently serve the Lord; and the second, that we depend upon his grace. Hypocrites may loudly boast of their faith, but they have never tasted even a little of the divine goodness, so as to be induced to look to him for what they need. On the contrary, when the faithful give themselves with their whole heart to the service and fear of God, this affection springs from faith; or rather the principal part of right worship, which the faithful render to God, consists in this, that they depend upon his mercy.
Psalm 33:20-22
Psalm 33:20-22 20. Our soul waiteth upon Jehovah, he is our help and our shield. 21. Surely our heart shall rejoice in him, because we will trust in his holy name. 22. Let thy mercy be upon us, O Jehovah: according as we have trusted in thee.
20. Our soul waiteth upon Jehovah. What the Psalmist has hitherto spoken concerning God’s providence, and particularly concerning that faithful guardianship by which he protects his people, he has spoken not so much from himself as from the mouth of the Holy Spirit. He now, therefore, in the name of the whole Church, raises his song to declare that there is nothing better than to commit our welfare to God. Thus we see that the fruit of the preceding doctrine is set forth to all true believers, that they may unhesitatingly cast themselves with confidence, and with a cheerful heart, upon the paternal care of God. In this matter, the Psalmist declares nothing concerning himself in particular, but unites the whole of the godly with him in the acknowledgement of the same faith. There is an emphasis in the word soul which should be attended to; for, although this is a common mode of speech among the Hebrews, yet it expresses earnest affection; as if believers should say, We sincerely rely upon God with our whole heart, accounting him our shield and help.
21. Surely our heart shall rejoice in him. As the particle כי, ki, which is twice employed in this verse, has various meanings in Hebrew, it may be understood in a twofold sense here. If we expound it affirmatively in both clauses, the sense will be, that believers glory both in their joy and in their hope. Nor do I think it improper that these two should be referred to distinctly in the same context thus: Surely God shall always be our joy; surely his holy name shall be like an impregnable fortress for our refuge. Whence is it that believers continue perseveringly to call upon God, but because, satisfied with his favor, they have always, amidst their sorrows and griefs, this comfort, which is sufficient to maintain their cheerfulness? Justly, therefore, do believers affirm, in the first place, that their heart rejoices in the Lord; because, freed from wandering after the fascinations of the world, they neither waver nor hesitate at every change of fortune, but place the whole felicity of their life in enjoying the free and paternal favor of God. They afterwards add, in the second place, that they trust in his holy name. If any one, however, choose to understand the particle כי, ki, as meaning because, assigning a cause or reason, the sense will be no less properly and elegantly expressed in this way: Because our hope is fixed on God, he will be equally ready on his part to minister to us continual matter of joy. And experience undoubtedly proves, that when men are overwhelmed with sorrow, and pine away with care, grief, and anxiety, it is that they may receive the recompense of their folly; seeing that there is nothing to which they are led with more difficulty, than to set their hopes on God alone, and not to exult in their own deceitful imaginations, with which they please themselves.
22. Let thy mercy be on us, O Jehovah! At length the psalm concludes with a prayer, which the sacred writer offers in the name of all the godly, that God would make them feel from the effect that they have not relied on the divine goodness in vain. In the meantime, the Spirit, by dictating to us this rule of prayer by the mouth of the prophet, teaches us, that the gate of divine grace is opened for us when salvation is neither sought nor hoped for from any other quarter. This passage gives us another very sweet consolation, namely, that if our hope faint not in the midst of our course, we have no reason to fear that God will fail to continue his mercy towards us, without intermission, to the end of it.
Psalm 34
A Psalm of David, when he changed his countenance before Abimelech, who banished him from his presence, and he departed from him.
David gives thanks to God for a signal deliverance, and takes occasion from it to celebrate his perpetual grace towards all the saints, and to exhort them both to trust in him, and to the study of godliness; affirming, that the only way to pass through life happily, is to walk holily and harmlessly in the world, in the service and fear of God. It is obvious from the title what particular instance of God’s favor he here celebrates. When he was driven to King Achish, as recorded in 1 Samuel 27:2, whom, with the exception of Saul, he accounted the deadliest of all his enemies, it was not probable that he would ever be able to make his escape from him. The only means, therefore, he had of saving his life was to feign himself mad by frothing at the mouth, looking fiercely, and disfiguring his countenance. Nor is this to be wondered at; for Achish, being disappointed of the confident hope of victory which he had, and attributing to David alone both the loss which he had sustained and the dishonor which he had received, burned with implacable hatred against him. In allowing him to escape, therefore, contrary to his own expectation, and the expectation of all other men, David acknowledges that there had been exhibited a memorable instance of God’s favor towards him, which may be serviceable for the general instruction of the whole Church. Instead of Achish, Abimelech is here employed; and it is probable that the latter name had been the common designation of the monarchs of the Philistines, as Pharaoh was the common name of the monarchs of Egypt, and Caesar that of the Roman Emperors, which was borrowed from the name of Julius Caesar, who had first seized the imperial power among the Romans. We know that many ages before David was born, the kings who reigned in Gerar in the time of Abraham were called Abimelech. It is not, therefore, to be wondered at, that this name should be handed down from age to age among their posterity, and become the common name of all the kings of Palestine. The Hebrew word טעם, taäm, which I have translated countenance, signifies also tasting, understanding, and therefore might be pertinently interpreted in this manner, that he appeared foolish and without taste. The verb from which it is derived properly signifies to taste, and therefore is often transferred to reason, understanding, and all the senses. Accordingly, David having feigned himself mad, the term understanding is very appropriate. Now, although he escaped by this subtle device, he doubts not that he was delivered by the hand of God; nor does he ascribe the praise of his safety to the pretense of madness, but rather acknowledges that the cruelty of his enemy had been softened by the secret influence of God, so that he who formerly burned with rage against him had been pacified by an artifice. Certainly it was not to be expected that Achish would have driven away in contempt from him so brave a man, whom he had found a dangerous enemy to his whole kingdom, and from whom he had suffered such severe losses. This gives rise to the question, Whether David feigned himself mad under the guidance of the Holy Spirit? For by his appearing to connect together these two things, - the pretense of madness and the happy result of this pretense, it might be inferred that the same Spirit by whom this psalm was dictated suggested this stratagem to the mind of David, and directed him in deceiving King Achish. I answer, that although God sometimes delivers his people, while at the same time they err in choosing the means, or even fall into sin in adopting them, yet there is nothing inconsistent in this. The deliverance, therefore, was the work of God, but the intermediate sin, which is on no account to be excused, ought to be ascribed to David. In this way Jacob obtained the blessing by the favor and good pleasure of God; and yet the subtlety of the mother, with which the obtaining of it was mixed up, was, we know, sinful on her part. It may then sometimes happen that the event shall be brought to pass by the Spirit of God, and yet the saints whom he may employ as instruments shall swerve from the path of duty. It would therefore be a superfluous task to endeavor to exculpate David, who is rather to be blamed, because, by not committing his life entirely to God, he exposed himself and the grace of the Spirit, by whom he was governed, to the derision of the ungodly. I would not positively assert it, but there appears in this deception some token of infirmity. If it should be said that David here magnifies the grace of God, because by changing his countenance and his speech he escaped death, I again reply, that David expressly mentions this circumstance, in order to render the grace of God still more illustrious, in that his fault was not laid to his charge.
Psalm 34:1-6
Psalm 34:1-6 1. I will bless Jehovah at all times: his praise shall always be in my mouth. 2. My soul shall make her boast in Jehovah: the humble shall hear of it, and be glad. 3. Magnify Jehovah with me, and let us exalt his name together. 4. I sought Jehovah, and he answered me, and delivered me from all my fears. 5. They shall look to him, and shall flow to him; and their faces shall not be ashamed. 6. This poor man cried, and Jehovah heard him, and delivered him from all his troubles.
1. I will bless Jehovah at all times. David here extols the greatness of God, promising to keep in remembrance during his whole life the goodness which he had bestowed upon him. God assists his people daily, that they may continually employ themselves in praising him; yet it is certain that the blessing which is said to be worthy of everlasting remembrance is distinguished by this mark from other benefits which are ordinary and common. This, therefore, is a rule which should be observed by the saints — they should often call into remembrance whatever good has been bestowed upon them by God; but if at any time he should display his power more illustriously in preserving them from some danger, so much the more does it become them earnestly to testify their gratitude. Now if by one benefit alone God lays us under obligation to himself all our life, so that we may never lawfully cease from setting forth his praises, how much more when he heaps upon us innumerable benefits? In order to distinguish the praise which he had before said would be continually in his mouth from the empty sound of the tongue, in which many hypocrites boast, he adds, in the beginning of the second verse, that it would proceed from the heart.
2. My soul shall make her boast in Jehovah. The term soul in this place signifies not the vital spirit, but the seat of the affections; as if David had said, I shall always have ground of boasting with my whole heart in God alone, so that I shall never suffer myself to fall into forgetfulness of so great a deliverance. In the second clause he specifies this as the fruit of his thanksgiving, that the afflicted and miserable shall derive from it ground of hope. The Hebrew word ענוים, anavim, which we have rendered humble, signifies not all the afflicted in general, but those who, being humbled and subdued by afflictions, instead of breathing the spirit of pride, are cast down, and ready to abase themselves to the very dust. These, he says, shall be partakers of his joy; but not, as some have coldly explained it, simply from a feeling of sympathy, but because, being persuaded that in the example of David, God had given them a general testimony of his grace, their hearts would recover from sorrow, and would be lifted up on high. Accordingly, he says that this joy shall spring from hope, because, having received a pledge of their deliverance, they shall cheerfully have recourse to God.
3. Magnify Jehovah with me. The Psalmist shows still another fruit which would be the result of his giving thanks to God, namely, that he shall induce others by his example to the same exercise of devotion; nay more, he calls upon all the godly to unite with him in this exercise, inviting and exhorting them heartily and with one consent to extol the Lord. Let us therefore learn, from the many instances in which God may have given helps to any of his people, to abound in hope; and when each recites the personal benefits which he has received, let all be animated unitedly and in a public manner to give praise to God. We give thanks publicly to God, not only that men may be witnesses of our gratitude, but also that they may follow our example.
4. I sought Jehovah, and he answered me. The Psalmist here explains more plainly and more fully what he had said concerning joy. In the first place, he tells us that his prayers had been heard. This he applies to all the godly, that, encouraged by a testimony so precious, they might stir themselves up to prayer. What is implied in seeking God is evident from the following clause. In some places it is to be understood in a different sense, namely, to bend the mind in earnest application to the service of God, and to have all its thoughts directed to him. Here it simply means to have recourse to him for help; for it immediately follows that God answered him; and he is properly said to answer prayer and supplication. By his fears the Psalmist means, taking the effect for the cause, the dangers which sorely disquieted his mind; yet doubtless he confesses that he had been terrified and agitated by fears. He did not look upon his dangers with a calm and untroubled mind, as if he viewed them at a distance and from some elevated position, but being grievously tormented with innumerable cares, he might justly speak of his fears and terrors. Nay more, by the use of the plural number, he shows that he had been greatly terrified not only in one way, but that he had been distracted by a variety of troubles. On the one hand, he saw a cruel death awaiting him; while on the other, his mind may have been filled with fear, lest Achish should send him to Saul for his gratification, as the ungodly are wont to make sport to themselves of the children of God. And since he had already been detected and betrayed once, he might well conclude, even if he should escape, that the hired assassins of Saul would lay wait for him on all sides. The hatred too which Achish had conceived against him, both for the death of Goliath and the destruction of his own army, might give rise to many fears; especially considering that his enemy might instantly wreak his vengeance upon him, and that he had good reason to think that his cruelty was such as would not be appeased by subjecting him to some mild form of death. We ought to mark this particularly, in order that, if at any time we are terrified because of the dangers which surround us, we may not be prevented by our effeminacy from calling upon God. Even David, who is known to have surpassed others in heroism and bravery, had not such a heart of iron as to repel all fears and alarms, but was sometimes greatly disquieted and smitten with fear.
5. They shall look to him, and shall flow to him. I have already intimated, that this verse and the following should be read in connection with the preceding verse. In relating his own experience David has furnished an example to others, that they should freely and without fear approach God in order to present their prayers before him. Now, he says that they shall come, and this too with a happy issue. The first two verbs are expressed in the past time in the Hebrew; but I have, notwithstanding, no doubt that the sentence ought to be explained thus: When they shall have looked to him, and flowed to him, their faces shall not be ashamed. I have therefore translated them in the future tense. David is not relating things which had happened, but is commending the fruit of the favor which had been manifested to himself. Some interpreters, I know, refer the words to him to David, because immediately after he speaks of himself in the third person. Others with greater propriety explain it; of God himself. A difference of opinion also exists as to the Hebrew verb נהרו, naharu, which some, supposing it to be derived from the root אור, or, render to be enlightened. But, in my opinion, the natural signification of the word appears very appropriate to this place; as if he had said, There shall now be a mirror set forth, in which men may behold the face of God serene and merciful; and therefore the poor and afflicted shall henceforth dare to lift up their eyes to God, and to resort to him with the utmost freedom, because no uncertainty shall any longer retard them or render them slothful. If, however, any one should prefer the word enlighten, the meaning will be, They who formerly languished in darkness shall lift up their eyes to God, as if a light had suddenly appeared unto them, and they who were cast down and overwhelmed with shame, shall again clothe their countenances with cheerfulness. But as the meaning in either case is substantially the same, I am not much disposed to contend which of the two interpretations ought to be preferred.
6. This poor man cried, and Jehovah heard him. David here introduces all the godly speaking of himself, the more emphatically to express how much weight there is in his example to encourage them. This poor man, say they, cried; therefore God invites all the poor to cry to him. They contemplate in David what belongs to the common benefit of all the godly; for God is as willing and ready at this day to hear all the afflicted who direct their sighs, wishes, and cries, to him with the same faith, as he was at that time to hear David.