Psa 34:13-17 | KingComments | STEP | are the explanation of . The “saints” ( ) are those who are dedicated to and set apart for the LORD because they have taken refuge in Him ( ). They have experienced that the LORD is a mighty Redeemer ( ). Those who fear Him in and are the same persons as in : they have taken refuge in the LORD and have experienced that He is good. And if you have the LORD, you have no want, for you have everything ( ). David calls God’s “saints” to fear the LORD ( ). He adds the motive: “For to those who fear Him there is no want.” This does not mean that they will always have plenty to eat and will always be healthy. What is meant is that they will never lack the presence of God. They say with David “the LORD is my Shepherd, I shall not want” ( ), because like him they can say “for You are with me” ( ). David illustrates his words of by drawing a comparison with predatory young lions who can always count on their speed and strength to seize prey ( ). Yet they “do lack and suffer hunger”. It is different for those “who seek the LORD”. They “shall not be in want of any good thing”. Even though they do lack and suffer hunger, they possess all the good the LORD has promised them because He is with them. They will not lack any of it. They may not get any of it on earth yet, but they will certainly get it in the resurrection. David speaks as the wisdom teacher, as Solomon does in the book of Proverbs ( ). He calls his followers – whom, as is customary for a wisdom teacher, he calls “children” here – to listen to him, for he wants to teach them something (cf. ). He wants to pass on to them what he himself has learned. He wants to “teach” them “the fear of the LORD” (cf. ). The fear of the LORD is so important because it is the beginning of wisdom ( ; ). This is the best thing that we too can teach our children, better than any ability for this life. In the following verses he teaches what the fear of the LORD is, what it consists of, and in what it is to be manifested. He also points out the blessed consequences this has. The teaching concerns learning to involve Him in all things of life, in deep awe of Him Who governs all things and with confidence that He does so perfectly. are quoted by Peter ( ). Peter quotes up to and including . he does not quote because that is not yet now the issue. For he speaks of the indirect government of God, that is, of a type of government of God in which evil is not immediately punished and good is not immediately rewarded. Only when the Lord Jesus reigns on earth will what says take place. Peter quotes these verses from Psalm 34 because what it says applies not only in the realm of peace, but also right now. David begins by asking: “Who is the man who desires life, and loves [length of] days that he may see good?” ( ; ). The answer is contained in the question. Every person wants this, right? It is possible to find joy in life and see good days even during this life. What David is saying here should be considered first and foremost in relation to earthly, temporary blessings, including the enjoyment of God’s favor. For the Israelite, blessing means having a good life, enjoying all the good gifts and dying in good age, surrounded by children and grandchildren, satisfied with life (cf. ). The good life associated here with doing good is contrasted with the sudden, premature death of the wicked. At the same time, we must remember that not every God-fearing Israelite grows old and dies satisfied with life, and not every wicked person dies young. Often we see the opposite. Therefore, is it not true what is written here in God’s Word? Yes, it is absolutely true. For we must remember that the blessing of long life is ultimately given in the realm of peace, after the resurrection. As to receiving blessing or judgment, we must learn to look beyond death. In the resurrection, God fulfills all that He has promised. Therefore, what David says here comes down to faith in God’s Word, even when it looks like things are different than we read here at first glance. There are some conditions attached to a life with days where the good is seen. David lists them. Without “the fear of the LORD” ( ) God’s goodness ( ) cannot be experienced. In the following verses, the fear of the LORD is worked out in words ( ) and in works ( ). These conditions preclude a person who does not have new life to ever enjoy true life and see good days. Only by those who have new life, that is life from God, these conditions can be met. By this we see that it is about the joy of life now and forever, that is life in the realm of peace under the blessed government of the Messiah. The conditions consist of something negative and something positive. First of all, David says, it is necessary to “keep your tongue from evil and your lips from speaking deceit” ( ). One of the first evidences of new life can be observed in a change of speech. It remains a danger for those with new life to fall back into an old pattern in their speaking. That is why David warns against this danger, because it has a bad influence on the quality of your life ( ). The joy in life disappears and the good of days is no longer enjoyed. Then David tells his children, and us, to depart from evil and do good ( ; ). The negative is succeeded by the positive. Life is not to be characterized by all the things that they don’t do, but by doing what is good. Those who only avoid the negative can be compared to a house that is empty, swept and decorated, which makes it a dwelling place of demons ( ). Doing good involves seeking peace and doing so intensely. We must pursue it, as one hunts a partridge in the mountains ( ). It is done with policy, with full commitment and together. Peace is not merely the absence of war. It is the inner peace resulting from fellowship with God in going His way, trusting that He will provide what is needed and protect against danger. This peace is under constant pressure, because circumstances try to take it away. Therefore, it must be pursued. The pursuit of peace can be done by striving for a good mutual relationship with all those with whom we interact and seeking what is good for them (cf. ; ). The wisdom teacher has spoken ( ), he has given advice. Beginning in , an explanation is given as to why. This explanation is given by contrasting the righteous with the wicked ( ). To encourage us, David continues by directing our eye on the LORD ( ; ). His children or his disciples or followers, whom he here calls “the righteous”, may know that God’s eyes are constantly on them. Again we read of the eyes of the LORD ( ). His eyes “are toward” them, which indicates His joyful involvement in all that concerns and befalls them. He also knows that there are forces and powers that beset them that are much stronger than they are. Therefore, they may also know that in addition to His eyes, His ears are open to them ( ). “His ears are [open] to their cry”, when they are attacked by hostile powers. He hears them and stands up for them against those who plot evil against them. He turns His ears to His own when they cry out to Him, but He turns His face in anger against those who do evil against His own ( ; ). He will deal with them at His coming to earth as King and “cut off the memory of them from the earth”. Not only will there be no more remembrance of these evildoers, but it also means that these evildoers will have no descendants. There is nothing left to be remembered of them ( ).

‏ Psalms 34:13-17

Teaching the Fear of the LORD

Psa 34:9-10 are the explanation of Psa 34:7-8. The “saints” (Psa 34:9) are those who are dedicated to and set apart for the LORD because they have taken refuge in Him (Psa 34:8). They have experienced that the LORD is a mighty Redeemer (Psa 34:7). Those who fear Him in Psa 34:7 and Psa 34:9 are the same persons as in Psa 34:8: they have taken refuge in the LORD and have experienced that He is good. And if you have the LORD, you have no want, for you have everything (Gen 33:11).

David calls God’s “saints” to fear the LORD (Psa 34:9). He adds the motive: “For to those who fear Him there is no want.” This does not mean that they will always have plenty to eat and will always be healthy. What is meant is that they will never lack the presence of God. They say with David “the LORD is my Shepherd, I shall not want” (Psa 23:1), because like him they can say “for You are with me” (Psa 23:4b).

David illustrates his words of Psa 34:9 by drawing a comparison with predatory young lions who can always count on their speed and strength to seize prey (Psa 34:10). Yet they “do lack and suffer hunger”. It is different for those “who seek the LORD”. They “shall not be in want of any good thing”. Even though they do lack and suffer hunger, they possess all the good the LORD has promised them because He is with them. They will not lack any of it. They may not get any of it on earth yet, but they will certainly get it in the resurrection.

David speaks as the wisdom teacher, as Solomon does in the book of Proverbs (Psa 34:11). He calls his followers – whom, as is customary for a wisdom teacher, he calls “children” here – to listen to him, for he wants to teach them something (cf. Pro 4:1). He wants to pass on to them what he himself has learned. He wants to “teach” them “the fear of the LORD” (cf. Pro 1:7). The fear of the LORD is so important because it is the beginning of wisdom (Pro 1:7 ; Pro 9:10; Psa 111:10). This is the best thing that we too can teach our children, better than any ability for this life.

In the following verses he teaches what the fear of the LORD is, what it consists of, and in what it is to be manifested. He also points out the blessed consequences this has. The teaching concerns learning to involve Him in all things of life, in deep awe of Him Who governs all things and with confidence that He does so perfectly.

Psa 34:12-16 are quoted by Peter (1Pet 3:10-12). Peter quotes up to and including Psa 34:16a. Psa 34:16b he does not quote because that is not yet now the issue. For he speaks of the indirect government of God, that is, of a type of government of God in which evil is not immediately punished and good is not immediately rewarded. Only when the Lord Jesus reigns on earth will what Psa 34:16b says take place. Peter quotes these verses from Psalm 34 because what it says applies not only in the realm of peace, but also right now.

David begins by asking: “Who is the man who desires life, and loves [length of] days that he may see good?” (Psa 34:12; 1Pet 3:10). The answer is contained in the question. Every person wants this, right? It is possible to find joy in life and see good days even during this life.

What David is saying here should be considered first and foremost in relation to earthly, temporary blessings, including the enjoyment of God’s favor. For the Israelite, blessing means having a good life, enjoying all the good gifts and dying in good age, surrounded by children and grandchildren, satisfied with life (cf. Gen 25:8). The good life associated here with doing good is contrasted with the sudden, premature death of the wicked.

At the same time, we must remember that not every God-fearing Israelite grows old and dies satisfied with life, and not every wicked person dies young. Often we see the opposite. Therefore, is it not true what is written here in God’s Word? Yes, it is absolutely true. For we must remember that the blessing of long life is ultimately given in the realm of peace, after the resurrection.

As to receiving blessing or judgment, we must learn to look beyond death. In the resurrection, God fulfills all that He has promised. Therefore, what David says here comes down to faith in God’s Word, even when it looks like things are different than we read here at first glance.

There are some conditions attached to a life with days where the good is seen. David lists them. Without “the fear of the LORD” (Psa 34:11) God’s goodness (Psa 34:8) cannot be experienced. In the following verses, the fear of the LORD is worked out in words (Psa 34:13) and in works (Psa 34:14).

These conditions preclude a person who does not have new life to ever enjoy true life and see good days. Only by those who have new life, that is life from God, these conditions can be met. By this we see that it is about the joy of life now and forever, that is life in the realm of peace under the blessed government of the Messiah.

The conditions consist of something negative and something positive. First of all, David says, it is necessary to “keep your tongue from evil and your lips from speaking deceit” (Psa 34:13). One of the first evidences of new life can be observed in a change of speech. It remains a danger for those with new life to fall back into an old pattern in their speaking. That is why David warns against this danger, because it has a bad influence on the quality of your life (Pro 13:3). The joy in life disappears and the good of days is no longer enjoyed.

Then David tells his children, and us, to depart from evil and do good (Psa 34:14; 1Pet 3:11). The negative is succeeded by the positive. Life is not to be characterized by all the things that they don’t do, but by doing what is good. Those who only avoid the negative can be compared to a house that is empty, swept and decorated, which makes it a dwelling place of demons (Mt 12:44). Doing good involves seeking peace and doing so intensely. We must pursue it, as one hunts a partridge in the mountains (1Sam 26:20). It is done with policy, with full commitment and together.

Peace is not merely the absence of war. It is the inner peace resulting from fellowship with God in going His way, trusting that He will provide what is needed and protect against danger. This peace is under constant pressure, because circumstances try to take it away. Therefore, it must be pursued. The pursuit of peace can be done by striving for a good mutual relationship with all those with whom we interact and seeking what is good for them (cf. Rom 12:18; Heb 12:14).

The wisdom teacher has spoken (Psa 34:11), he has given advice. Beginning in Psa 34:15, an explanation is given as to why. This explanation is given by contrasting the righteous with the wicked (Psa 34:16 ; 21). To encourage us, David continues by directing our eye on the LORD (Psa 34:15; 1Pet 3:12).

His children or his disciples or followers, whom he here calls “the righteous”, may know that God’s eyes are constantly on them. Again we read of the eyes of the LORD (Psa 32:8 ; Psa 33:18). His eyes “are toward” them, which indicates His joyful involvement in all that concerns and befalls them.

He also knows that there are forces and powers that beset them that are much stronger than they are. Therefore, they may also know that in addition to His eyes, His ears are open to them (Psa 17:6). “His ears are [open] to their cry”, when they are attacked by hostile powers. He hears them and stands up for them against those who plot evil against them.

He turns His ears to His own when they cry out to Him, but He turns His face in anger against those who do evil against His own (Psa 34:16; 1Pet 3:12). He will deal with them at His coming to earth as King and “cut off the memory of them from the earth”. Not only will there be no more remembrance of these evildoers, but it also means that these evildoers will have no descendants. There is nothing left to be remembered of them (Psa 9:6 ; Psa 109:13 ; 15).

God Hears and Redeems

These verses are a further elaboration of Psa 34:15. We see in these verses that the righteous can also be hit by severe disasters, but the LORD keeps and delivers them. At the same time, the righteous experiences that the LORD is good (Psa 34:8). What David knows from his own experience also applies to all the righteous: they “cry, and the LORD hears and delivers them out of all their troubles” (Psa 34:17).

Through the afflictions, through severe blows in life, the righteous become “broken-hearted” and “crushed in spirit” (Psa 34:18). Their heart, the core of their existence, is broken. Their spirit, their life force, is crushed. This is the situation where you no longer have a prospect except the refuge of the LORD (Isa 66:2). If you then take refuge in Him, He will always give protection. These features are sacrifices for God in which He is pleased and which He does not despise (Psa 51:19). With those who have these features, He dwells (Isa 57:15). He is so “near” to them that He is ready and helps and delivers as soon as they cry out.

That “the afflictions of the righteous” are “many” (Psa 34:19) seems contrary to the desire to see good days. The righteous is not afflicted by a little affliction, but by “many … afflictions”. The life of the righteous is not limited to the life here and now, but continues in the realm of peace and is lived to the fullest there. The LORD delivers the righteous “out of them all”, out of all those afflictions, by allowing him to partake of the blessings of the realm of peace.

What David says in Psa 34:20 connects to this. The LORD keeps all the bones of the righteous, “not one of them is broken”. The righteous one will not suffer substantial, irreparable damage from all the afflictions that befalls him. This special protection by God of the righteous who suffers is literally experienced in a special way by Christ when He hangs on the cross (Jn 19:36; Exo 12:46; Num 9:12). God’s protection of Christ, as well as of the martyrs of the great tribulation, transcends death.

Christ, as the only Man, has perfectly answered all that David said in Psa 34:12-14. Yet there is no man who has seen and experienced more affliction than He (Lam 3:1-6). This makes it clear that all the blessing that accompanies a godly life is experienced inwardly on earth, and after the resurrection also outwardly. The Lord Jesus is delivered “out of” all His afflictions, not by being saved from suffering and death, but by God raising Him from the dead.

So it will be with all the righteous who have “many afflictions”. They share in the good in the resurrection because the Righteous has undergone a suffering that they could not have undergone and that is the suffering for their sins. As a result, they have been brought to God and become righteous (1Pet 3:18). Christ did not become righteous, but was always the Righteous. Therefore, He was able to do this necessary and unique work of redemption from the power of sin.

In Psa 34:21, David returns to what he said in Psa 34:16 about those who do evil. He speaks here of “the wicked” and of “those who hate the righteous”. By “the wicked” we can think of one who is not guided by the fear of or respect for the LORD, unlike the righteous (Psa 34:15), the disciples of the wisdom teacher. The way of the wicked will perish (Psa 1:6). By the wicked we can also think of the antichrist. The evil he does will kill him. He is digging his own grave. The others are followers of him.

These followers are guilty of hating “the righteous”. At this point we can think of David, who is here a picture of the Lord Jesus (Acts 2:30 ; 31). Christ is the Righteous par excellence (Isa 53:11). In addition, David is also an example for believers, both in this age and prophetically for the believing remnant in the end time.

Opposite to the death that comes upon the wicked and his followers is what the LORD does to those who fear Him (Psa 34:22). He redeems their souls. The Hebrew word means change of ownership by paying a price. The antichrist will kill many of the believing remnant, but at the same time these martyrs have gained victory over the antichrist (Rev 15:2).

David calls them “servants” of God. Ultimately, this then refers to the remnant when they have arrived in the blessing of the realm of peace. They are all Israel that will be saved (Rom 11:26). Then God’s words to His people after their deliverance from Egypt will be fulfilled: “You shall be to Me a kingdom of priests and a holy nation” (Exo 19:6).

It's not that far yet. Circumstances make it necessary for those who are truly His people to “take refuge” in Him. There they are safe from the enmity of those who hate them. “None” of them “will be condemned”. This is in contrast to those who hate them, for they will be condemned, as stated in the previous verse. They owe this “not condemned declaration” to Him Who was condemned for them and bore the judgment for their sins on the cross.