An Exegesis of Psalm 34: Deliverance For Those Who Fear The LORD

By Terence Jones

Psalm 34: Outline

1. Deliverance for those who fear the LORD (1-22).
   1. Demonstrating the fear of the LORD in thanksgiving and praise (1-10).
      • Declaration of the LORD’s glory and a call to join in His exaltation (1-3).
      • How faithful the LORD is and His ability to deliver the poor man (4-6).

• The importance of fearing the LORD (7-10).

1. The fear of the LORD produces its results in the lives of the righteous (11-22).
   1. Instruction in the fear of the LORD (11-15).
      • David asks if we value the longevity of life and directs us to keep from speaking evil and pursue peace (12-13).
      • The significance of abandoning evil and seeking peace to find favor in the eyes of the LORD (14-15).
   2. Distinction between evildoers and those who are righteous (15-17).

• Troubles and affliction are not overlooked or ignored by the LORD (18-20).

1. Evil will find its judgment and the righteous will be vindicated (21-22).

Introduction to Psalm 34

David’s psalm is an acrostic poem that can be found in Book I (Psalms 1-41) of the 5 books of the Psalter. The Psalter or Book of Psalms is a collection of 150 poems or praises, which express several different emotions and feelings including: “love and adoration toward God, sorrow over sin, dependence on God in desperate circumstances, the battle of fear and trust, walking with God even when the way seems dark, thankfulness for God’s care, devotion to the word of God, and confidence in the eventual triumph of God’s purposes for the world” (Reimer 935). The title which in Hebrew is Tehillim “Praises” or Sepher Tehillim “Book of Praises” (Spence 1) reflects perfectly what this collection is comprised of, especially since for most of them Yahweh is the focus.

The Book of Psalms is both the largest and most frequently quoted Old Testament book of the Bible (MacArthur 595).This is probably because it encompasses the most reflective expressions of the soul of man to his creator. “It is the heart which, in the Psalms, is eminently the medium of communication between the Divine Spirit and the soul” (Barnes 46). One would expect no less but an outpouring of the heart through worship and praises in communication with God. In fact, David specifically wrote several to be sung “in collaboration with a stringed musical instrument” (Spence 2). Barnes also says, “the Psalms were designed for every age of the world” (45) and “comprise, more than any other book in the Bible, a record of the workings of the heart” (46). In Psalm 28:3 David confirms this to us in his own words:

The LORD is my strength and my shield; My heart trusts in Him, and I am helped; Therefore my heart exults, And with my song I shall thank Him.[1]

For David, gratitude and thanksgiving are a natural theme throughout the many psalms he has composed, in which express his exultation to the Lord. David wrote approximately 73 of all the psalms and possibly two more are ascribed to him by the New Testament (cf. Acts 4:25 for Ps. 2 and Heb. 4:7 for Ps. 95) (Reimer 935). However, the exact number David authored is difficult to determine (Barnes 10), probably because there are many (50 or so) psalms whose author is unknown; “some contend that Ezra could’ve composed some of these” (MacArthur 595).

The chosen psalm of this paper (Ps. 34) reflects that of a psalm of thanksgiving and gratitude for deliverance. It seems, however, to have been composed by David for more than just personal introspection. Unlike the normative poetical structure which beautifully and intimately forms itself around the abstract reasoning of the heart, this psalm is organized in such a way that the heart expounds after, instead of leading, the structure of the praise.

Psalm 34, David’s song, is an alphabetical one and is among the many acrostic poems that can be found in the Old Testament scriptures (cf. Pss. 9, 10, 25, 37, 111, 112, 119, 145; Lamentations; Prov. 31:10-31; Nah. 1:2-10). “The term acrostic in Hebrew literature more frequently refers to those poems where successive lines begin with and follow the twenty-two letter Hebrew alphabet” (Richards 176).[2] Spence determines that the purpose of an alphabetic arrangement was to help in memorization, though, he argues, it would seem that its use would be more effective with larger psalms (9). The Encyclopedia of Judaism, however, implies that these acrostics were not necessarily held to obey a chronological alphabet but could also be used as an acronym for a name. “Elsewhere, acrostics serve to preserve the author’s name – that of Mordecai in the Hanukkah hymn, Ma’oz Tsur, for example, or of Solomon (Shelomoh Ha-Levi) Alkabets in the Sabbath eve hymn, Lekhah Dodi” (Wigoder 25). Whatever intentions David had for making specific use of the acrostic style, we can best understand his intent in relation to the focus of his palm. In Psalm 34, David clearly demonstrates (and gives instruction in) the fear of the LORD, a fear that delivers, gives refuge, and guides the individual in the way of righteousness.

It should be noted that David’s psalm, although acrostic, does not follow its style perfectly. “Like other Davidic acrostics, Psalm 34 is imperfect: the w-verse is missing (between vv. 5-6), and the last verse begins with ‘p’ (cf. 25:22)” (Collins 978). As Collins pointed out this isn’t David’s only imperfect acrostic poem. Psalm 25, for instance, also omits the w-verse, adding ‘p’ to the end just like Psalm 34 (Spence 9).[3] As for perfect acrostics, Psalm 119 is the longest of the psalms and many do not know that it is the “most complete” acrostic poem that we have (MacArthur 597).

Kent Richards argues that today (in the contemporary setting) there is a lack of respect for the acrostic style, and that it has often been seen as a preoccupation with form that leads to little or no content, “a ‘disintegration of style’ and a loss of setting” (176). It is difficult to imagine that one could look at this psalm and say such a thing. Ironically, it is this acrostic in which the reader is called to be willing to empathize with, not only in regards to setting, but also the anthropomorphic forms of expression David makes deliberate use. “O taste and see that the LORD is good…” (Ps. 34:8).[4]

Date of Psalm 34

As to the exact time this psalm was written, it is impossible to say. David wrote this poem as a reflection to his experience fleeing from Saul and feigning madness before Achish in the land of Gath, which he had escaped to. The prescription of the Psalm is the only tie we have connecting David’s thanksgiving to the particular event’s occurrence (cf. 1 Sam. 21:1-15). We can hypothesize that this event was fresh in David’s mind, vivid enough to entice him to declare God’s deliverance and put it to the form of writing. According to one chronological timeline of David’s life, the event David is reflecting upon took place around 1006 B.C. (Gross). It is possible however, that David may have written it much later than its occurrence. We can only imagine that with David’s relief of escaping capture by Saul and facing death or imprisonment by Achish, his nerves were still recuperating with how God had brought deliverance to him.

Ironically it is the cave of Adullam (lit. ‘retreat’ or ‘refuge’) that David escapes to (Houston 65). Here we also have psalms contrived by David in reflection. Psalm 57 and 142 recounts, in worship form, David’s reaction after having to run for his life to the cave of Adullam (Gross). These psalms and their events help us narrow down the date which David wrote his psalm. His flee to the cave of Adullam was around approximately 1005 B.C., it is here that David meets up with 30 chiefs and makes a comment that is taken by his men as a command (cf. 1 Chr. 11:15) (Gross).

Author of Psalm 34

King David is attributed as the author of this Psalm. There is no debate as to whether David is or not the author, especially since the very Psalm’s superscription makes it very clear: “A Psalm of David when he feigned madness before Abimelech…” (Psalm 34: superscription). It is also undeniable that this is the very same David who ruled Israel from ca. 1010-970 B.C. (Comay 87). Also, the name David is particularly distinct, in that, it was given only to one person in the Old Testament: the great king David of Israel (Robinson 790).

David, which means “be-loved” is possibly a shortened form of ‘Dodavahu’ (2 Chron. 20:37) meaning “be-loved of Yahweh” (Robinson 790). He was born 1040 B.C. (“David” 146) and was 30 years old when he took the throne (2 Sam. 5:4). He is also described as “ruddy, with beautiful eyes and a handsome appearance” (1 Sam. 16:12). David wasn’t always royalty, in fact, the beginning years of his life as a shepherd boy was growing up in a modest and humble home. The youngest of seven brothers, David was the son of Jesse, the Bethlehemite, and his wife who very little is known other than subtle references in Psalm 86:16 and 116:16: “a handmaid” (Robinson 790). Some suggest she may have been a Moabitess, as David specifically chooses a location among the kingdom of Mizpah (king of Moab) to find safe haven for his parents (cf. 1 Sam. 22:3-4).

It is true that David was known for being Israel’s first God-honoring and God-fearing king; one that was hand-chosen by God through Samuel’s anointing. “Thereafter, God was known as the God of David by the people (2 Kings 20:5; 2 Chron. 21:12)” (Scott 40). Samuel’s anointing of David came from “his estrangement from Saul,” who had disobeyed God’s commands and his advice (Comay 87). Saul was Israel’s first king, demanded first by a rebellious Israelite people (1 Sam. 8:4-5), and then chosen by God, ironically as punishment for Israel (1 Sam. 8:7); this, not without a clear warning from Him through Samuel (1 Sam. 8:10-18).

Saul proved to be quite arguably the worst king and leader, so much so that God had remorse for having made Saul king: “I regret that I have made Saul king” (1 Sam. 15:11). Throughout David’s life, Saul’s relationship with him was just as wicked as it was with God. In fact it is Saul’s suspicion and envy that presents David with the start of his hardships (1 Sam. 18:9). Yet because of David’s righteous character and loyalty, God was with David even when Saul attempted to have him put to death four times, which only furthered David’s popularity among the people (“David” 146). Ironically it is this very character that Saul hated which he had first found a liking to. David’s noble reputation, which had at one time made him the apple of Saul’s eye (1 Sam. 16:21-22), had also become bittersweet with Saul’s troubled soul. We see David’s noble character further vindicated in his love for this enemy: refusing to kill “the Lord’s anointed” (cf. 1 Sam. 24:6,10; 26:9,11,23), dealing harshly with the one that killed him (cf. 2 Sam. 1:4-16), singing a dirge in honor of him and his son (cf. 2 Sam. 1:17-27), and blessing those who buried Saul’s bones (2 Sam. 2:4-5).[5]

Surely it is David’s relationship with God that is responsible for his miraculous successes and his astounding victories: from David’s early starting as a modest shepherd boy to his defeat of Goliath, which was “the turning point of his career” (Robinson 791), to the charming armor-bearer and skillful musician that brought sanity to his troubled king (Comay 87), to his integral rule and walk before God which can be seen “as an example of the integrity God demanded of all the kings of Israel” (Scott 41). David’s successes and accomplishments rival him as one of the most profound biblical characters and can be seen in the many titles that he achieved or was ascribed. “We see him in a variety of roles – as giant-slayer, shepherd, musician, manipulator of men, outlaw, disguised madman, loyal friend and subject, lover, warrior, dancer and merrymaker, father, brother, son, master, servant, religious enthusiast, and king” (Gros Louis 17).

Nevertheless, David is not without faults, some of which have lasting detrimental effects on him and his household, even affecting his ability to rule and costing the lives of several thousands of people. David’s deception with Ahimelech, for instance, cost the priest the life of him and his entire family (cf. 1 Sam. 21:1-2). “Although David was a righteous king, he was subject to sin, just like other human beings” (Youngblood 333). One of the most famous of these sins was with Bathsheba, the wife of Uriah the Hittite, of whom he put to death to cover up his adulterous affair and following impregnation (cf. 2 Sam. 11:5,15-17). David, at this time, had already several wives and concubines.

To tie together the various groups that constituted his kingdom, David took wives from them and created a harem. The resultant family was an extreme departure from the family in the consanguineal context, the traditional clan structure. David’s wives were mostly completely alien to one another, and his children were without directing support of established social patterns that provided precedents for the resolution of conflict or for establishing the rights of succession (Ry 906).

David also at times allowed his emotions to overpower his better judgment, this resulted in either ignoring important decisions which needed to be made or making poor decisions on impulse or pride. Such can be seen in David’s encounter with Nabal (a foolish and senseless man) who rejected David’s request, enraging David to determine to kill all of Nabal’s household (cf. 1 Sam. 25:10-17). Other examples include: David’s inability to celebrate with and commend his faithful men regarding the defeat and death of his rebellious son Absalom (cf. 2 Sam. 18:33; 19:1-6), David’s rash decision concerning the death of 7 innocent relatives of Saul (2 Sam. 21:8), and David’s prideful decision to number his men (2 Sam. 24:1,10), despite warnings against it (2 Sam. 24:3-4) which led to the death of “seventy thousand men of the people from Dan to Beersheba” (2 Sam. 24:15).

Looking at David’s life holistically we see that even though David erred, making irrational decisions at times, he was nevertheless one of Israel’s greatest kings and his struggles and difficulties only further shaped his heart and character. Alexander Maclaren, in regards to David’s struggles, best summed it up this way.

It deepened his unconditional dependence on God. By the alterations of heat and cold, fear and hope, danger and safety, it tempered his soul and made it flexible, tough, and bright as steel. It evolved the qualities of a leader of men: teaching him command and forbearance, promptitude and patience, valor and gentleness. And it gathered round him a force of men devoted to him by the enthusiastic attachment bred from long years of common danger and hardship (Robinson 793).

David’s greatness as king and saint can be linked to his many great struggles and trials. Paul sums this up in a similar fashion: “… we exult in our tribulations, knowing that tribulation brings about perseverance; and perseverance, proven character, and proven character, hope; and hope does not disappoint…” (Rom. 5:3-5). David not only started young with a heart after God’s (1 Sam. 13:14; Acts 13:22) but was continually hated and pursued wrongfully for it. David, like Christ, was a perfect example of a man wrongfully hated for his righteousness.

It is this very David that wrote with his hand (or declared to a scribe) the words of Psalm 34, a humble reflection of thanksgiving and adoration; a psalm to the God that delivered him out of his struggles and listened to his fearful and faithful plea.

David’s musical talent and contributions to the Book of Psalms cannot be ignored. “David was ‘skillful in playing the lyre’ (1 Sam. 16:16-23) and an accomplished songwriter (2 Sam. 1:17-22; 22:1-23:7); his reputation as ‘the sweet psalmist of Israel’ (2 Sam. 23:1) is highly credible, as is the way 1 Chronicles presents him; taking an active role in developing Israel’s worship (e.g. 1 Chron. 16:4-7, 37-42; 23:2-6; 25:1-7)” (Reimer 935). It is no surprise then that David is considered by the compilers worthy to be ascribed as the main author. “David’s contributions to the Book of Psalms are so widely acknowledged that the Scriptures attribute him as the main author; the psalter is even given the name ‘Book of David’ in 2 Mac. 2:13” (Spence 3-4). In fact, even the authors of the New Testament accepted David as the rightful author of the psalms ascribed him (cf. Mark 12:36; Acts 1:16; 2:25; Rom. 4:6; 11:9) (Reimer 936).

Literary Structure of Psalm 34

This psalm is one written in reflection by a king, anointed by Yahweh and on the run for his life. David is fleeing from two men (Saul and Achish), both who ironically cannot stand his astounding success and popularity (cf. 1 Sam. 18:7-8; 21:11), all of which are due to his tremendous faith and a heart after God’s very own (1 Sam. 13:14; Acts 13:22). The psalm can be broken into two major sections.

The first major section (vv. 1-10) is a declaration and demonstration, a thanksgiving and praise for God’s deliverance given in the fear of Yahweh. David gives glory to Yahweh for hearing his plea for delivery and salvation (vv. 1-2). At the third verse of the psalm David invites his audience, everyone reading and within earshot to join with him in giving Yahweh His due praise. “O magnify Yahweh with me, And let us exalt His name together” (v. 3). David continues to reflect on God’s faithfulness but oddly enough switches from first person to third person narrative, “I… they… this poor man…” (vv. 4-6), each verse expounding on God’s power to come through. In verse 7, David transitions the focus of the psalm and introduces the importance of fearing Yahweh. Not only does he elaborate on the details of what this deliverance looks like, and how it has affected him, but also its ability to effect all who strive to do what is right (vv. 8-10). David uses every derivative in relation to the word fear and couples it with God’s abundant outpouring and a lack of poverty to those who experience God’s provision. “But they who seek the LORD shall not be in want of any good thing” (v. 10).

The second major section (vv. 11-22) deals precisely with what the fear of the LORD produces in those who seek and practice righteousness. David moves from the importance to the instruction of this holy fear (vv. 11-14). He invites us to find perspective, humble clarity, and an inward struggle with reality and truth. “Come, you children, listen to me; I will teach you the fear of the LORD” (v. 11). David asks us if we value the longevity of life (v. 12) and directs us to keep from speaking evil (v. 13). He stresses the importance of abandoning evil and seeking peace to find favor in the sight of the LORD (vv. 14-15). A clear distinction is made between evil and good, with God wiping out the evildoer and saving the righteous from all his troubles (vv. 16-17). After this distinction he reaffirms the LORD’s compassion and a love that does not turn a blind eye toward injustice (vv. 18-19). “He keeps all his bones, Not one of them is broken” (v. 20). David closes his psalm with a reflection on the character of God and upon the confident assurance those who fear Him can have, as well as what can be expected for those that “hate the righteous” (vv. 21-22). David’s final conclusion leaves his audience with overwhelming hope and a guarantee that the righteous will be vindicated. “The LORD redeems the soul of His servants, And none of those who take refuge in Him will be condemned” (v. 22).

Historical-Cultural Setting

            During the early years of David’s existence, Israel was still in transition from the tribal nomadic lifestyle it was accustomed to, to that of an organized national government, with Saul, their very first monarch (1 Sam. 8:4-5). Before this monarchical system, Eli the priest was considered to be the prophet and judge over Israel (1 Sam. 1:1-3), that is, until his death gave Samuel that position (1 Sam. 4:18). Israel’s religion at this time was “ethical monotheism” which put Yahweh first, however, this did not stop them from defiling themselves with foreign neighboring gods (1 Sam. 12:9-10) (Bergen). As Saul’s example proves, kingship was not to be taken lightly and had brutal consequences as Samuel had warned the people. Monarchy was new to Israel and kings at that time were held to the same obligations as the prophets and judges; they were dependent solely upon the word of God and were to follow it obediently (Tsumura 486).

The sociocultural setting of this time period was pre-industrial, in which, agricultural tasks provided what was essential for living and the tools used were primarily wood, stone and even iron (Bergen). Although polyandry was frowned upon by Israel’s patriarchal society, polygamy was considered acceptable (cf. 1 Sam. 1:2; 25:43; 2 Sam. 5:13; 12:8), and this was mainly for the production of potential heirs to the throne (Bergen). David himself had several wives, all of which bore him sons (cf. 1 Chron. 3:1-8).

As Gath is the location in which the event of Psalm 34 takes place, it is helpful to understand what this city was like. Gath (lit. “winepress”) was one of 5 different chief cities of the Philis (cf. Josh. 13:3; 1 Sam. 6:17) (Porter 1177). “Gath was an old Canaanite city, and among its inhabitants, Gittites (2 Sam. 6:10, 11; 15:18, 19, 22) were the Anakim, a people of extraordinary height who lived in the hill country of Pal. generally” (Barabas 658).[6] It was a town of a sizeable population (cf. 2 Sam. 21:18-22) and was surrounded by fortified walls, uncaptured until David’s time in 1 Chronicles 18:1 (Porter 1177). As to Gath’s exact location, it is hard for us to determine. Several sites have been suggested for where it possibly could be located (i.e. Tell es Safi, Tell Sheikh Ahmed el-‘Areini, Khurbet Jeladiyeh, Beit Jibrin, etc.) (Porter 1177; Barabas 659). “Since its destruction occurred, probably, in the middle of the 8th century BC, it is easy to understand why the site has been lost so that it can be fixed only conjecturally” (1177).

Detailed Analysis

In the superscription of Psalm 34, the reflection is tied to an event that takes place in 1 Samuel 21:10-15, which describes in more detail the almost comedic event of a “messiah turned madman” (Richards 175). In this event, David, fleeing from Saul, looks for shelter among Achish, the king of Gath. This is not the only time that David would seek shelter from this king. In his next appearance before Achish we see him among the company of 600 men (cf. 1 Sam. 27:2-3).[7] It is possible that David’s hostile situation with Saul made him a formidable ally in the eyes of king Achish, especially since David was at this time a mercenary (Tsumura 535).

There has been some debate about the credibility of the later ascribed superscriptions. Some critics argue this claiming that the wrong author or information has been ascribed to this psalm as well as others (i.e. Pss. 14, 25, 51, and 69) ascribed to David and referencing captivity (Barnes 19). The superscription of this psalm particularly is in dispute as the prescription says that David feigned madness “before Abimelech” whereas “Achish” is the name used in 1 Samuel 21:12. Several commentators consider this to be a “historical inaccuracy” (Dahood 205). Briggs suggests, for instance, that this change may have come about due to “defective memory of the editor, or from substituting the common name of the Philistine kings for the specific one” (295). Wilson, however, states that any attempt to “explain this discrepancy” can only be “speculative” (567).

The phrase “feigned madness” (NASB; NRSV) used is translated several different ways in other translations: “changed his behavior” (ESV; KJV), “pretended to be insane” (NIV), “changed his face” [or] “countenance” (Ps. 33:1; LXX).[8] Richards argues that the phrase is a Hebrew idiom for “changed his taste” and has unfortunately been lost in translation. “The usual translation of ‘feigning madness’ is an accurate interpretation, but the sensual qualities evoked in the idiom of taste are lost” (177). This translation seems to be more fluent with the several sensual pictures David paints in his psalm, such as “O taste and see that the LORD is good” (v. 8; cf. vv. 1, 13, 15). Either way we can see that David, in fear for his life, changed the way he was acting in an attempt to save himself, and only God’s intervention was powerful enough to bring about convincing deliverance. So convincing that Achish responds with the rhetorical question: “Do I lack madmen, that you have brought this one to act the madman in my presence? Shall this one come into my house?” (1 Sam. 21:15)

In verse 1 we see David express a joyous praise to Yahweh with a vow that it will be continual “at all times” (1a). David also gives us the first empirical expression of the acrostic psalm “His praise shall continually be in my mouth” (1b). This stanza starts with א (Aleph) and “contains an affirmation of intent; in character and form” and in its context expresses “a commitment that finds partial fulfillment in the following two verses” (Craigie 279). David’s use of hallels (praises) is characteristic of festivals, in which the celebration is of God’s wondrous works of judgment and salvation (Briggs 295). The NIV uses “extol” instead of “bless” and “lips” instead of “mouth” as the NASB, KJV and ESV do. The LXX stresses “every occasion” (1a) and “every circumstance” (1b).

As we move into the actual verses of the psalm we cannot help but notice that the first half of David’s poem (vv. 1-10) is the glorification of Yahweh as well as a stressed conviction of the importance of a righteous fear for God. The first portion of verse 1 can be connected to Ephesians 5:20, in which, Paul charges the church of Ephesus to “always give thanks for all things in the name of our Lord Jesus Christ to God, even the Father; and be subject to one another in the fear of Christ.” The passage fits perfectly as both Paul and David make the connection between this humble thankfulness and a righteous “fear of Christ.” This is expounded upon continuously throughout the praise (cf. v. 7, 9, 11) and the second line of verse 1 expresses a similar concept that can be found in Psalm 71. “My praise is continually of You.” Ironically, it too is also a psalm of deliverance.

Verse 2 reflects where David’s praise is originating, his soul. “My soul will make its boast…” (2a). David then puts a qualifier on those that will be able to “hear it” (2b). The Septuagint uses the word akousatosan which means “let hear” and implies active listening and obedience. This active listening allows them to hear his boast, “and let them rejoice” (LXX). David’s boasting however is not in himself but in God (cf. Ps. 44:8; Jer. 9:24; 1 Cor. 1:31). David is actually demonstrating what it means to fear God by allowing his audience to first witness his demonstration of it. The Book of Proverbs particularly addresses the importance and connection of humility coupled with the fear of Yahweh (cf. 15:33; 22:4). The reward of which is longevity of life (cf. v. 12).

The second stanza starts with ב (Beth) and focuses particularly on a boastful praise in Yahweh (Craigie 279). The NIV omits any reference to soul and replaces the word “humble” (NASB; ESV; NRSV; KJV) with “afflicted.” The LXX uses the word πρᾳεῖς praeis for humble which implies meekness. “These ‘pious poor’ or ‘meek’ always welcome such worship, and it is to them that the gospel is preached (Luke 4:18)” (Williams 254). Tesh and Zorn contrast these humble and afflicted with those talked about in Proverbs 16:19 (266): “It is better to be humble in spirit with the lowly Than to divide the spoil with the proud.” The word for proud גֵּאִֽים geim in the MT (Masoretic text) means arrogant while the LXX uses ὑβριστῶν hybriston, which means haughty. In another of David’s many psalms he says this, “The humble have seen it and are glad; You who seek God, let your heart revive” (Ps. 69:31). We see then that one cannot have humility and meekness without a righteous fear of Yahweh and, that both, produce understanding which lead to experiencing God’s deliverance. It is indeed these whom God is seeking and has His eyes fixed on (cf. Ps. 34:15). “But to this one I will look, To him who is humble and contrite of spirit, and who trembles at My word” (Isa. 66:2).

In verse 3 David is so full of joy that he cannot bear to keep it to himself. He therefore says “Oh magnify the LORD with me” (3a) which is an open invitation for all of those who hear and read these words. The next line of the stanza is a continuation of this invitation, “And let us exalt His name together” (3b). This line starts with the Hebrew letter ג Gimmel and is relevant to the verse by its connection to the word גַּדְּל֣וּ gaddelu “magnify” (Craigie 279). In the Hebrew the word ‘magnify’ expresses the idea of making something strong, great, powerful, and even important (Smick 151). The LXX uses the word μεγαλύνω megalynate which similarly means to make great and powerful too. What David means here is not that he can somehow make God stronger or greater, or more powerful himself. But instead that God should continually be made in our hearts and minds as great as can be made; and this is not to be done individually but collectively, for edification and worship.

Williams points out that this parallels the message of Psalm 48:1, which says, “Great is the LORD, and greatly to be praised.” Psalm 35 also expresses the importance of magnifying God frequently, “let them say continually, ‘The LORD be magnified” (v. 27; cf. Ps. 40:16) and Psalm 69 says that we are to “magnify Him with thanksgiving” (69:30). In his commentary on this verse, Matthew Henry says that although we cannot make God higher or greater than He already is, “if we adore Him as infinitely great, and higher than the highest, he is pleased to reckon this magnifying and exalting Him. This we must do together. God’s praises sound best in concert” (Henry 290). However, without a holy fear of the LORD (cf. Ps. 34:7, 9), we cannot be humble and poor in spirit (cf. Prov. 15:33; Job 28:28; Ps. 111:10), and without this humility we cannot properly magnify and exalt Him (Acts 19:17). It is our lowliness of spirit that allows God to come into the spotlight, removing ourselves from the center focus (cf. Matt. 5:3). John the Baptist said it well, “He must increase, but I must decrease” (John 3:30).

In verse 4 David has switches his focus and is articulating why there is cause for such praise (as mentioned in the previous verse). David’s message in this verse is almost as if it is in response to questioning: “Why David? Why should we praise and magnify God?” David, without missing a beat gives us the answer before the question can even be raised. David says because “I sought the LORD, and He answered me” (4a) because He “delivered me from all my fears” (4b). Who can argue against his answer? God is surely due His magnification and exaltation.

This stanza starts with ד Dalet. According to Hebrew4Christians which is an online website that provides information about the Hebrew language, it says this: “Dalet represents lowliness and the consciousness of possessing nothing of one’s own. As a door Dalet also symbolically represents the choice to open ourselves to the hope of our dreams or to remain closed off and alienated.” This is pretty ironic as the verse starts with “I sought the LORD” which indicates that David, in lowliness, was seeking after God. In 2 Chronicles, the prophet Azuriah gives Asa a warning and says, “the LORD is with you when you are with Him. And if you seek Him, He will let you find Him; but if you forsake Him, He will forsake you” (15:1). Psalm 9:10 says the same, “For You, O LORD, have not forsaken those who seek You.” Jesus tells us that it is on us to diligently seek, ask and knock (Matt. 7:7-11; Luke 11:9-13). We know then that God does not hold out on those who genuinely seek Him.

David shifts from this to exclaim that God did not only answer him but delivered him as well.  NASB and other translations (ESV; NIV; NRSV; KJV; NLT) use the word “fears” from which David was delivered, this fits well with the Masoretic text (MT). The Hebrew lemma used is מְגוֹרָה megora which denotes an object of dread, horror, and atrocity. The Septuagint says “from all my sojournings” (Ps. 33:5; LXX). This would also make sense as David was constantly on the run from Saul (1 Sam. 18:11; 19:10, 12, 18; 22:20; 23:12), finding temporary safety and lodging (1 Sam. 22:1; 27:3; 2 Sam. 2:3; 1 Kings 11:24; 1 Chron. 17:1). In his time of trouble David humbled himself and feared God more than the circumstances of life. This lead him to call and depend upon God and because of it, God heard him and delivered him from his circumstances. This concept of a humble and fearful cry answered faithfully by God, appears to be the main and consistent theme throughout the psalm (cf. vv. 6, 7, 15, 17, 18, 19).

Verse 5 seems almost to be out of place with how the English translations render the MT. “They looked to Him and were radiant” (5a), the first question one asks when reading this is who is “they” referring to and who are they looking to? Eerdmans comes to the conclusion that this refers to those around David who witness the deliverance he has received (Tesh 267). He then bases this interpretation on verses like Exodus 33:20 and others that talk about how man cannot look to God and live; explaining that the word נבט nabat is never used as metaphor (Tesh 267). However, נבט nabat is not the word used, but rather הִבִּ֣יטוּ hibbitu. Although the root of the word does indeed mean to look or behold, it may not be referring to literally looking at God but looking to God instead. I believe this is cleared up in the Septuagint’s rendering of the verse: προσέλθατε πρὸς αὐτὸν καὶ φωτίσθητε “Come to Him and you will be enlightened” (v. 6). David is therefore proclaiming that just as he looked to God and found deliverance, we can too.

Most of the English translations (NASB; ESV; NIV; NRSV; NKJV) use “radiant” for נָהָ֑רוּ naharu which means “to be light” or to shine or burn as a lamp (Coppes 560). The KJV however uses “lightened.” The acrostic character assigned to this stanza, ה Hey, is very fitting to the message that David is conveying. The Hebrew character means to “behold” as someone does when looking at something marvelous; it can also mean to look or reveal and originates from an ancient pictograph that looks like a man standing with his arms raised (Benner 23).

The second line in the stanza points us to the result of looking towards God, “their faces will never be ashamed” (5b). David is assuring us that just as he found joy, peace, and salvation from Yahweh’s deliverance, everyone who does the same will not fall short of the same experience. David’s words and his example are a testament to God’s faithfulness. He says to us, “Don’t just take my word for it, experience it yourself, go on! Not only will God change your circumstances, but it is guaranteed you will not be the same after.” David expresses this confidence in another of his psalms. “Indeed, none of those who wait for You will be ashamed” (Psalm 25:3).

In verse 6 it is clear that David is himself the “poor man” (NRSV uses “poor soul”). We know this because he uses a demonstrative pronoun זֶ֤ה ze, “this” in conjunction with עָנִ֣י ani “poor” which means needy or wretched and has the same Hebrew root as “humble” or “afflicted” back in verse 2 (McCann 814). David is essentially restating the importance of the message similar to verse 4 (and future verses as we progress through his psalm) but he is putting a different focus in each of the verses. For instance, David seems to be identifying himself with others in similar circumstances (Tesh 267) and uses the word צָ֝רוֹתָ֗י sarotay “troubles” to describe his predicament instead of מְ֝גוּרוֹת megurot “fears” (cf. Ps. 34:4b). The Septuagint uses the word θλίψεων thlipseon “afflictions,” the root of this word is θλῖψις thlipsis and means “to crush, press, compress, squeeze, break” and within the confounds of “tribulation, trouble, affliction, distress, [or] pressure from evils” (Zodhiates 736). This same word is used in the same manner towards the end of the psalm (Ps. 33:18; LXX) and in Psalm 25:22. “Redeem Israel, O God, Out of all his troubles” this relates to the MT’s use of “troubles” in this verse and verse 7 (which uses its root צָ֝רוֹת sarot).

It is as if David is insinuating that troubles and afflictions often leave us in circumstances that force us to cry out in dependence on Yahweh for deliverance, and if we do not seek Him out and focus our eyes toward Him, we will allow these circumstances to extinguish all hope; resulting in a hardened, calloused heart to God and others. In Psalm 82:2 Asaph says, “Vindicate the weak and fatherless; Do justice to the afflicted and destitute.” In the New Testament the Greek equivalent πτωχὸς ptochos “poor” is used in the illustration of the Jesus’ parable on Lazarus and the Rich Man (cf. Luke 16:20). James says, “Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world” (James 1:27). The focus then seems to be both on those who are poor in spirit and those who are poor in affliction, this may be why the NT authors interpreted poor hoi ptochoi and poor in spirit ptochoi to pneumati interchangeably (cf. Luke 6:20; Luke 7:22; Matt. 5:3; 11:5). Paul in his letter to the Corinthians commends them even “in afflictions [thlipsesin], in hardships, in distresses, in beatings, in imprisonments, in tumults, in labors, in sleeplessness, in hunger… [to] live; as punished yet not put to death, as sorrowful yet always rejoicing, as poor [ptochoi], yet making many rich, as having nothing yet possessing all things” (2 Corinthians 6:4-5, 9-10).

In verse 7 David ties the previous verse (6) to the fear of the LORD through a similar analogy and how it relates to his formula (seeking God in humility and fear, and finding deliverance). However, David’s analogy introduces a new character, “The angel of the LORD” (7a). This figure “encamps around those who fear Him and rescues them” (7b). Commentators seem to be all over the place as to what this means and who this figure represents. Spence believes this to be referring to a plurality of angels in the form of God’s presence surrounding those who fear Him (255). Matthew Henry seems to agree with this interpretation (Henry 290). Tesh and Zorn contend that David “may have had Elisha in mind” (279). Williams believes that this is the “Commander of the army of the LORD” in Josh 5:13-15 (256). Goldingay avoids using the word angel or messenger and uses “aid” instead, although he does acknowledge that this figure is the leader of “a substantial host (cf. 2 Kings 6:17)” (481). The main definition of the word מַלְאַךְ mal’ak is “messenger, representative, courtier, angel” (Bowling 464). Spence and Henry’s interpretation that this word references a plurality is wholly false. There is already a word for more than one messenger or angel; this is מַּלְאָכִ֖ים mal’akim “angels” (Gen. 19:15).

David is also not the only one to have contemplated or experienced the saving power of the angel of the LORD. David’s encounter (1 Chronicles 21:16-30) and others’ experiences with the angel of the LORD made an indelible impact on them who witnessed His power. Jacob, for instance, talks about “the angel who redeemed me from all evil” on his deathbed (Gen. 48:16). Jacob’s passage here is also our first introduction to the word גֹּאֵ֨ל go’el “redeem” in the Old Testament. David makes a similar statement toward the latter years of his life, “As Yahweh lives, who has redeemed my life from all distress” (1 Kings 1:29). It seems more consistent with the context of the psalm that David is indeed referring to God in the passage, especially when we consider that verse 7 relates to the broader theme (God’s deliverance of those who fear Him). It makes no sense to fear the angel of Yahweh (who is the focus of the verse, the “He” referred to), unless it is indeed a member of the Trinity (Deut. 6:13; 13:4; Matt. 4:10; Luke 4:8; 12:4-5).

David is also likened to the angel of the LORD, twice by the woman of Tekoa, sent from Joab to convince him to accept his banished Absalom. She says, “…as the angel of God, so is my lord the king to discern good and evil” (2 Sam. 14:17) and “like the wisdom of the angel of God, to know all that is in the earth” (2 Sam. 14:20). Mephibosheth makes a similar analogy in his response to David, “but my lord the king is like the angel of God, therefore do what is good in your sight” (2 Sam. 19:27). Even Achish likens David to the angel of God, “you are pleasing in my sight, like an angel of God” (1 Sam. 29:9). Zechariah likens the angel of Yahweh to David and the house of God (12:8). All of these similes help us understand more about the angel of Yahweh.

It is interesting to note that the angel of the LORD was so affiliated with God Himself in certain verses that there seems to be no distinction. For instance, in the passage that Williams relates to the commander of the LORD’s army, Joshua is commanded by the angel to remove his sandals in His presence (Josh. 5:15). This is unlike other angelic visitations (Gen. 3:24; 18:22; 19; Dan. 8:16; 9:21; 10:13; Luke 1:19; 9:52), the only account we find of an order to remove sandals is back in Exodus, when the angel of Yahweh tells Moses through the burning bush to do the same (Ex. 3:5). This same angel from the burning bush tells Moses that He is God (Ex. 3:6). Back to Joshua, there is no transition from the speaking of the angel to Yahweh’s speaking (Josh. 5:15-6:2). In the book of Judges the angel of Yahweh makes no distinction between Him and God in His rebuke of Israel (Judg. 2:1-5). There are several other passages that also make no distinction between Yahweh and the angel of the LORD (cf. Gen. 16:9-13; 21:17; 24:7, 40; Judges 6:12-14; 13:21-22). Hagar, Jacob, Moses, Gideon, and Manoah all state or are recorded as having seen God, expressing that they are surprised to still be alive after their encounter with the angel of the LORD (Gen. 16:13; 32:30; Ex. 33:11; Judges 6:22-24; 13:21-23). It seems then that we cannot make light of David’s use of the angel of Yahweh to convey God’s deliverance. It is also intriguing that Paul himself likens Christ Jesus to an angel of God (Gal. 4:14).

It is at this point in verse 7 of the psalm that David transitions from praise and thanksgiving to expounding upon the importance of fearing Yahweh; “[T]hose who fear Him” (7b). As the fear of God is central to David’s theme, it is important to look at the words he uses in relation to this concept. Verse 7 is the first direct reference to fearing God in David’s psalm. The word used in the MT is ירֵאָ֗י yre’ay. The Theological Wordbook of the Old Testament (TWOT) defines the root as “fear, be afraid, revere” and breaks the word into 5 general categories of use: (1) the emotion of fear, (2) the intellectual anticipation of evil without emphasis upon the emotional reaction, (3) reverence or awe, (4) righteous behavior or piety, and (5) formal religious worship (Bowling 399). In relation to the theme of the psalm and how David defines this fear, it seems to relate more to the 4^th of Bowling’s categories, although all of them are implied. Bowling says, “The ‘God-fearer’ will implement his fear in practical righteousness or piety” and references Job as one who feared God and avoided evil (400). “It is also closely connected with obedience to God’s commandments (Job 5:21; Ps. 19:9; Eccles. 12:13), to hating evil (Prov. 8:13), to trusting God (Ps. 40:3), to enjoying friendship with God (Ps. 25:14), to obtaining deliverance and other benefits from God (Pss. 33:18; 34:7; 145:19; Prov. 10:27; 22:4), and to experiencing life in its fullest (Prov. 19:23)” (Powell).

The Septuagint uses the word φοβουμένων phoboumenon for “fear” (Ps. 33:8; cf. Pss. 21:26; 24:14; 84:10; 118:63; 144:19). Zodhiates says that the root, φοβέω phobeo, means “to put in fear, terrify, frighten” and that “in regard to the Lord… to reverence God, to stand in awe of God; expressing piety, equivalent to worship, adoration of God” (1449). Thayer’s Greek Lexicon attributes the definition “to reverence, venerate, to treat with deference or reverential obedience” with Ps. 33:10 and Prov. 3:7 (Thayer).

It should not be surprising that in situations regarding: the anxiety of the unknown, troubling and dangerous circumstances, as well as affliction and distress, the emotion of fear is inevitably present in the one experiencing them. Although we would like to believe that one should always be confident in the LORD, it is not irrational to understand that fear is quite natural in our current spiritual state. We are told in 1 Samuel 21:12 that David “greatly feared Achish king of Gath.” Yet, David also received deliverance, so we cannot remove the emotion of fear from the equation. But David didn’t just fear Achish, for his psalm proves to us that in this moment of distress, he (in the fear of the LORD) cried out to Yahweh (Ps. 34:6). In light of this we should view the fear of the LORD as more than just an emotion but also as a righteous decision and response that produces faithful action (Ex. 20:20; Deut. 6:2; Eccl. 12:13; Acts 10:2; 2 Cor. 7:1). This is what David is communicating to us in both his words and actions; it is the main purpose of fearing Yahweh, and without it we cannot (in humility) allow God to work in us to rectify our broken relationship with Him (cf. 2 Cor. 7:15). David makes one last plea and invitation to join with him in fearing Yahweh (v. 8) and then moves into the detailed instructions (v. 9) for those who still do not yet understand its importance.

“O taste and see that the LORD is good” (8a).[9] David is not introducing a new concept, he is emphasizing one he has experienced himself when he literally changed his tastes before the king of Achish (cf. back to the superscription of Psalm 34). Just as David empirically experienced deliverance by the power of Yahweh in circumstances that could have meant the end of his life, we too, need to experience for ourselves the savoring taste of God’s goodness. The proof is in the eating. “How sweet are Your words to my taste! Yes, sweeter than honey to my mouth!” (Ps. 119:103; cf. Ps. 19:10). It is truly ironic that both Ezekiel and John express the sweetness (like honey) of eating the scroll given to them (cf. Ezek. 3:3; Rev. 10:9-10). In Hebrews chapter 6 the author (Paul presumably) gives us a warning about apostasy by those who were at one time clearly of the faith. He says that those who “have tasted the good word of God and the powers of the age to come” (Heb. 6:5; cf. Heb. 10:29) cannot be made renewed again in Christ after having fallen away from the true goodness of God. Peter relates the work of the word growing “in respect to salvation” in a believer, as tasting “the kindness of the LORD” (1 Pet. 2:2,3).

How does one experience and taste the LORD’s goodness without finding refuge in Him? “How blessed is the man who takes refuge in Him!” (8b). In the Masoretic text the word יֶחֱסֶה־ yehese has the root חסה hasa which means to “seek refuge, flee for protection and thus figuratively put trust in God” other meanings are to “confide” or put “hope in” God (Wiseman 307). The Septuagint uses the word ἐλπίζει elpizei instead, which means “to hope” or “expect with desire” (Zodhiates 570). Both the KJV and NKJV use “trusteth in” or “trusts in” which represent a similar understanding of the verse. We see therefore, that to trust in, hope in, or take refuge in, are all tied to both the fear of the LORD and faith in God. To experience God one must make a decision and put it to action. James says, “But prove yourself doers of the word, and not merely hearers who delude themselves” (1:22). David is essentially saying that today is the day of deliverance, right now is the time to experience God’s goodness and blessed is the man who acts (cf. Ps. 95:7; Heb. 3:15; 4:7).

In verse 9 David gives us a straightforward command “O fear the LORD, you His saints” (9a). This word יְר֣אוּ yer’u is an imperative plural verb which means that David is again calling us to more than a mental state; he is calling us to action. This action we see in the next verse (10b) is to actively seek God. Deuteronomy stresses that if we genuinely seek God, we can rest assured that we will find Him. “…and you will find Him if you search for Him with all your heart and all your soul” (4:29). In the second portion of verse 9 David says, “For those who fear Him there is no want” (9b). If the action of this fear is to seek God, it is no surprise that He will be able to supply for us a thoroughly satisfied heart. We need a heart like David’s, one that is actively and passionately in full pursuit of God. Yahweh says, “I love those who love me; And those who diligently seek me will find me” (Prov. 8:17; cf. also Prov. 2:4-5).

The word מַחְסוֹר mahsor that David uses for “want” is translated in other verses as “poverty” (Prov. 14:23; 21:5; 22:16), it can also be seen as meaning “deficiency” (Eccl. 1:15; LXX). David has expressed this concept of God’s unending provision before, “The LORD is my shepherd, I shall not want” (Ps. 23:1). It is God who will supply us with all of our needs (Phil. 4:19; 2 Cor. 9:8), and this, more than we can comprehend (Eph. 3:20). This giving of God however, must be in accordance with His will, and usually we do not receive because we ask with wrong selfish motives (James 4:3; 1 John 3:22; 5:14). Since God listened to those who humbled themselves and inquired of Him in the fear of the LORD, we can only expect that God will provide for us who do the same (2 Kings 22:19; 1 Sam. 23:2; 30:8; 2 Sam. 2:1; 5:19; 1 Chron. 10:13-14; 14:10; 2 Chron. 34:27; Zeph. 2:3). Take for instance God’s response to Daniel: “Do not be afraid, Daniel, for from the first day that you set your heart on understanding this and on humbling yourself before your God, your words were heard, and I have come in response to your words” (Dan. 10:12).

In verse 10, David gives us an analogy to further the point that he is addressing in verse 9. His comparison is between “the young lions” (10a) and “they who seek the LORD” (10b) is very forthcoming. David is illustrating the difference between those who rely on themselves and those who rely on God. Spence however, rejects the interpretation that the “young lions” being referred to here are the rich, proud and arrogant. He says “it is simpler to take the passage literally. In God’s animal creation even the strongest suffer want for a time, and have no remedy; his human creatures need never be in want, since they that seek the LORD shall not want any good thing” (255). Although it is possible that the passage could be taken literally, one cannot ignore what is presented in the Septuagint. “The rich begin to beg and became hungry. But the ones seeking out the Lord will not be lacking any good thing” (Ps. 33:11; LXX). This Greek word πλούσιοι plousioi means “wealth, abundance, riches” and figuratively means “happy, prosperous, lacking nothing” (Zodhiates 1179). A good example of the use of this word can be found in 2 Corinthians 8:9, as the distinction is made between rich plousios and poor te ptocheia in relation to Christ giving up His wealth for us, so that we may become rich.

David is building up our confidence; he is determined to convince us that we cannot out-give God. “The LORD gives grace and glory; No good thing does He withhold from those who walk uprightly” (Ps. 84:11). Jesus says, “Look at the birds of the air, that they do not sow, nor gather into barns, and yet your heavenly Father feeds them. Are you not worth much more than they?” (Matt. 6:26). This righteous God, who faithfully provides for the animals, will not hesitate to provide for those who fear and seek Him.

Seeking God, as the second portion of verse 10 emphasizes, is extremely important and we are commanded and called to do so (Deut. 4:29; 12:5; 1 Chron. 16:10-11; 22:19; 2 Chron. 14:4).[10] Those, like king Uzziah, who do so are found prospering (2 Chron. 26:4-5; Prov. 28:5) while those who do not seek God will inevitably find themselves in evil (2 Chron. 12:14). However, the time is now and we may not always have the opportunity later. There is an immediate urgency for the one who is afflicted by sin to turn and repent, or otherwise be blinded and hardened by sin (Zeph. 1:17; John 12:39-40; Eph. 4:17-19; Gal. 1:4; 2 Cor. 4:4). “Seek the LORD while He may be found; Call upon Him while He is near” (Isa. 55:6). Yahweh will only take so much disobedience before He hides His face from being found (Deut. 31:17, 18; 32:20; Ps. 88:14; 102:2; Hos. 5:6). Rather, we should seek Him out and not “…be in want of any good thing” (10b).[11]

Verse 11 is the last invitation in David’s psalm. It is also the start of David’s instruction in the fear of Yahweh. “Come, children. Hear me” (12a; LXX) or “Come, you children, listen to me” (11a). The Hebrew שִׁמְעוּ־ sim’u “listen” seems to be a derivative with the same root of the word שְׁמַ֖ע sema “hear” in the famous Shema passage (Deut. 6:4). The Septuagint uses the word ἀκούσατέ akousate with the root ἀκούω akouo which means “to hear” or to “obey” (Zodhiates 113). So what precisely does David want us to hear and obey? The instruction in a moral and reverential lifestyle of worship (vv. 11-15).

David’s invitation is similar to what we find in proverbs (cf. Prov. 4:1; 5:7) where we see a father-son relationship through the imparting of wisdom and knowledge that leads to prudent living (i.e. 1:8; 2:1; 3:1, 11, 21) (Goldingay 482). This call to listen to wisdom is found quite regularly in Scripture. “He who has an ear, let him hear what the Spirit says” (Rev. 2:7; cf. Matt. 11:15; Rev. 2:11, 17; 3:6, 13, 22: 13:9). It should be no surprise to us that the fear of the LORD is to listen and obey wisdom (Ps. 111:10; Prov. 1:7; 9:10). David is giving us instruction for wisdom and this itself is the fear of the LORD (Prov. 15:33). It would be foolish not to heed David’s counsel (Prov. 1:7, 22, 29), and to ignore wisdom herself who is crying out to all who would listen to her (Prov. 1:20). The cost of listening is only ones’ pride (2 Chron. 32:26; Job 33:17; 35:12) and this is a more than reasonable trade for what we will acquire in return. Pride will always be at the root of sin; it will forever remain in opposition to a God who hates evil. “The fear of the LORD is to hate evil; Pride and arrogance and the evil way And the perverted mouth, I hate” (Prov. 8:13).

“I will teach you the fear of the LORD” (11b), this is the main and central theme of David’s psalm in its entirety. The Hebrew word used here is יִֽרְאַ֥ת yire’at, and derivatives of this word (yre’ay, yer’u, etc.) are used throughout the Scriptures. As mentioned earlier this word “fear” has many different meanings and uses. The Hebrew lemma יִרְאָה is used 44 times. It is used once as “frightened” (John 1:10), once as “awesome” (Ezek. 1:18), 5 times as “reverence” (Job 15:4; 22:4; Ps. 2:11; 5:7; Ps. 119:38), and 37 times as “fear” (Gen. 20:11; Ex. 20:20; Deut. 2:25; 2 Sam. 23:3; 2 Chron. 19:9; Neh. 5:9, 15; Job 4:6; 6:14; 28:28, etc.). The actual phrase “the fear of the LORD” is used 25 times, 23 in the OT (2 Chron. 19:7, 9; Job 28:28; Ps. 19:9; 34:11; 111:10; Prov. 1:7, 29; Isa. 11:2, 3; 33:6, etc.) and 2 times in the NT (Acts 9:31; 2 Cor. 5:11). The primary use of the word is fear and fear of God, however, to reverence God and to be in awe of God (usually in relation to worshipful lifestyle) works hand in hand with this fear (Ps. 2:11; 119:38; cf. Isa. 66:2,5). To revere God is to be in complete respect of Him, it is a fear mingled with a sense of awe and marvelous wonder. “It arises from a consciousness of the infinite power, sublimity and holiness of God, which fills the mind with ‘the fear of the Lord,’ and a dread of violating His law” (Edwards 341). To look up into the heavens and marvel at the infinite multitude of galaxies, planets and stars, and then realize, it is this God who has created all of this, and commands me to live in righteous obedience to Him.

Funderburk separates its use as “fear” into 2 major categories: “beneficial” and “baneful” (518). He defines the category of beneficial fear as relating to God as the object to be feared. “The majesty and holiness of God cannot but incite fear in man… Anything of magnitude that dwarfs many by contrast incites fear in him” (519). In the Torah, God commands this fear of Him from us (cf. Lev. 25:17; Deut. 6:13, 24; 8:6). Right before the famous Shema passage, God declares to us the purpose for why we should fear Him. “… so that you and your son and your grandson might fear the LORD your God, to keep all His statutes and His commandments which I command you, all the days of your life, and that your days may be prolonged” (Deut. 6:2; cf. Ps. 34:12). This purpose coincides exactly with the reasons David is more than willing to instruct us in just what is the cause of his joy and continuous praise: the fear of the LORD (cf. vv. 1, 11-13).

If this command to fear the LORD our God is “for our good always and for our survival” (Deut. 6:23; cf. Jer. 32:39) and is the product of our natural incitement to humble awe in response to His majesty and glory (Ezek. 30:13; Luke 1:64; 7:15; Acts 5:5, 11; 19:17; Rev. 11:11). It seems that the importance of such fear cannot, and should not, be avoided. In fact, the very first use of this word is in connection with an evil and wicked people who are devoid of such fear (cf. Gen. 20:11). Humility is often seen in connection with the fear of the LORD (Deut. 10:12; Prov. 18:12; Zeph. 2:3; Micah 6:8; James 1:21). They both can even be seen as two sides of the same coin leading to life (Prov. 15:33; 22:4) and salvation (Job 22:29; Ps. 76:9; 85:9; Isa. 33:6; Acts 13:26; James 1:21; Phil. 2:12). Scripture often contrasts the humble in spirit with the prideful, arrogant, haughty and rich (Job 40:12; Prov. 1:7; 8:13; 16:19; Isaiah 2:11; 5:15; Ja. 4:6; 1 Pet. 5:5).  David likewise makes similar contrasts with the righteous and evildoers (cf. vv. 15-16), he also says that only the humble will hear his boast in the LORD (v. 2). Yahweh Himself will lend ear to the humble (cf. 2 Kings 22:19; 2 Chron. 34:27; Ps. 10:17; Dan. 10:12) but hates the proud (Prov. 8:13), will shorten the years of the wicked (Ps. 34:16; Prov. 10:27), and even hardens the disobedient from fearing Him (Isa. 30:28; 63:17; Ezek. 14:7-9). Destruction and misery are in the path of those who do not fear the LORD (Ps. 36:1; Rom. 3:10-18). This is probably why the fear of the LORD is considered to be the beginning of wisdom (Job 28:28; Ps. 111:10; Prov. 9:10; Isa. 33:6; Micah 6:9) and knowledge (Prov. 1:7; 2:5; Isa. 11:2). It is because this fear is so much equated with true religion and true worship (obeying God’s laws, statutes, ordinances, and commandments) that Lee and others define it as true religion (23). “Fear has been said to be the source of religion… ‘Fear’ is certainly a prominent element in OT religion… indeed synonymous with religion itself (Ps. 34:11; Prov. 1:7; Isa. 11:2.3; Jer. 2:19)” (Walker 1102). If this is true, then the fear of Yahweh is to be inseparable from an obedient relationship with Him, especially within the Christian walk.

Although it is not as frequently mentioned in the OT, this concept of fearing God is nonetheless backed in the NT. The Dictionary of Biblical Imagery says that the fear of God is a “significant component of the gospel” in the New Testament (“Fear of God” 278). The manuscript Greek word φόβῳ phobon which is used as the Hebrew equivalent to יִֽרְאַ֥ת yire’at in the Septuagint (Ps. 33:12) is used 10 times in the NT. It is used 2 times as “respect(ful)” (1 Pet. 2:18; 3:2) and 8 times as “fear” (Luke 8:37; Acts 9:31; 1 Cor. 2:3; 1 Cor. 7:1; Eph. 5:21; Heb. 2:15; 1 Pet. 1:17; Jude 23). Jesus uses a derivative (phobeisthe) of this word “fear” when he teaches on discipleship (Matt. 10:24-39), He says, “Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell” (v. 28; cf. Luke 12:5). In Mary’s Magnificat she says “And His mercy is upon generation after generation toward those who fear Him” (Luke 1:50), this is a direct quote from Psalm 103:17. In defending Jesus’ character, a blind man who was made to see by Him, says that sinners are not heard but only the God-fearing does Yahweh listen to (John 9:31). This word θεοσεβὴς theosebes “God-fearing” appears also 3 times in the book of Job (1:1, 8; 2:3; LXX) and in reference to Job himself.

Like Job, other biblical characters were notable for their fear in the LORD. Cornelius, for instance, is introduced as a God-fearing man (Acts 10:2, 22) and Jews, Gentiles, and Greeks alike are talked about favorably for their fear (Acts. 13:16; 13:43; 17:4, 17). It is precisely this fear that marks the start of the salvation process through Christ (Acts 10:35; 13:26). We see this concept backed up further in the book of Acts: “…so the church throughout all Judea and Galilee and Samaria enjoyed peace, being built up; and going in the fear of the LORD and in the comfort of the Holy Spirit, it continued to increase” (9:31).

To reject this fear is to reject wisdom, knowledge, understanding and the path that leads to salvation and life. This has drastic implications for believers and nonbelievers alike. Jesus speaks about how many people will call upon Him and yet be rejected as workers of lawlessness (Matt. 7:21-23). Paul says that it is through the fear of God that we are perfected in holiness and cleanse ourselves from “all defilement of flesh” (2 Cor. 7:1). David desperately wants us to intimately know the beauty and benefits this fear produces, and his instruction in it is more than capable of being learned, if we are willing (cf. Deut. 5:29; Ps. 34:2; 69:32). Let us therefore humble ourselves and heed David’s instruction (vv. 12-14).

In verse 12 David immediately poses a question. “Who is the man who desires life”? (12a). It is intriguing that David jumps right to the topic of life immediately after his invitation (v. 11). This tells us precisely what the purpose of learning the fear of the LORD is. “The fear of the LORD prolongs life, But the years of the wicked will be shortened” (Prov. 10:27; cf. Deut. 6:2). This antithetical parallel touches on precisely what David is getting at. We know that it is the righteous who are ultimately rewarded with life (Prov. 10:11, 16; 12:28; 21:21; Matt. 25:46; Rom. 5:21) and that God is pleased with the righteous man who walks by his faithfulness (Isa. 26:2; Ezek. 18:9; Hab. 2:4; Rom. 1:17; Gal. 3:11; Heb. 10:38). Jesus told us that He came so that we might have abundant life by abiding in Him (John 6:54-56; 10:10; 15:3-4). In Chapter 11 of Isaiah we see that Christ is the one spoken of, who is given the spirit of the fear of the LORD (v. 2) and that He Himself delights in it (v. 3). Job is probably one of the best examples (apart from Christ) of how God rewards the faithful with a prolonged and abundant life (cf. Job 28:28; 42:16-17). “Given its central position, fear of the LORD is the safeguard and source of blessing for those who ‘do good’” (Schaefer 85).

Although in its context David is specifically addressing physical deliverance and a prolonged physical life (“length of days”) we cannot escape the implications it has beyond the physical. “In the fear of the Lord there is strong confidence, And his children will have refuge” (Prov. 14:26). In relation to this verse John talks about how when love is perfected in us, we can have confidence in the “day of judgment” (1 Jn. 4:17). This confidence is our refuge as David alludes to at the conclusion of his psalm (cf. v. 22). Goldingay points out  that it is only this verse that the OT talks about delighting in life, whereas the focus is usually delighting in God’s word or obedience to it (cf. Pss. 1:2; 40:8[9]; 73:25; 119:35) (482). Samuel confirms this reminding us that God delights more in obedience than sacrifice (cf. 1 Sam. 15:22) and this is what David means when he says “Come, children. Hear me” (Ps. 33:12; LXX) with “Hear” meaning both to listen and obey (Zodhiates 113). The chosen Hebrew character for this verse (12) is מִֽ mayim. It should not surprise us that ‘mayim’ is literally the transliteration of the word “water” (cf. Gen. 1:2). “A plan in the heart of man is like deep water, But a man of understanding draws it out” (Prov. 20:5). “The fear of the LORD is the beginning of wisdom, And the knowledge of the Holy One is understanding” (Prov. 9:11). Jesus says, “but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life” (John 4:14).

Verse 13 is David’s answer to the very question he posed, which I believe, was done rhetorically. The verse is structured as a synonymous parallelism. “Keep your tongue from evil” (13a), David’s first instruction is to keep ourselves from evil speech. There is not that much of a difference in the many English translations with this verse. The NLT adds “speaking” and the LXX says “Stop your tongue from evil” (33:14). Scripture has a lot to say about the tongue, and in this context it is a fruit from the abundant outpouring of the heart. Jesus says that out of the abundance of the heart the mouth speaks (Matt. 12:34; 15:18-19; Luke 6:45). This can be seen in the several statements David makes in the book of Psalms about how he will utter God’s goodness with his tongue (cf. Pss. 35:28; 51:14; 71:24). Paul says that it is this that drove him to write his second letter to the church in Corinth (2 Cor. 2:4). The tongue can devise destruction (Ps. 52:2) or bring healing (Prov. 12:18). James speaks about how the tongue is to be bridled by the perfected man (Jam. 3:2) and that although it is a small component of the body, “yet it boasts of great things. See how great a forest is set aflame by such a small fire! And the tongue is a fire, the very world of iniquity; the tongue is set among our members as that which defiles the entire body, and sets on fire the course of our life, and is set on fire by hell” (3:5-6).

The latter portion of verse 13 reemphasizes the first statement: “And your lips from speaking deceit.” David and others know all too well the destructiveness of deceit in relation to their enemies (Pss. 10:7; 50:19; 52:2, 4; 109:2). “Deliver my soul, O LORD, from lying lips, From a deceitful tongue” (Ps. 120:2). It is out of the mouth of the righteous that wisdom and justice is uttered from the tongue (Ps. 37:30). Notice again though that wisdom in the heart is, and is initiated through, the fear of the LORD (Prov. 9:10; Micah 6:9). “The words of a man’s mouth are deep waters; The fountain of wisdom is a bubbling brook” (Prov. 18:4). The mouth of the righteous discerns how to respond but the mouth of the wicked immediately “pours out evil things” (Prov. 15:28). Again Christ is our perfect example and no deceit was ever found in Him (1 Pet. 2:22). We must therefore, like Job, make a commitment to keep ourselves from a tongue of evil and deceit (Job 27:4) and adhere to David’s instruction.

In the next two verses David elaborates further on the importance of abandoning evil and seeking peace to find favor in the eyes of the LORD. This is the second portion of David’s instruction in fearing God. He has already addressed that life is the ultimate benefit for the individual (v. 12) and that the use of the tongue is the fruitful demonstration of where a person derives his or her priorities (v. 13). This is not enough though, keeping ourselves from an action may draw the line and set up boundaries but evil is more than just about what we say. “A man will be satisfied with good by the fruit of his words, And the deeds of man’s hands will return to him” (Prov. 12:14).

We therefore need to “depart from evil and do good” (v. 14a). This word ט֑וֹב tob “good” is translated elsewhere as “beautiful” (Gen. 6:2; 24:16; 26:7), “favorably” (Gen. 40:16) “prosperity” (Deut. 23:6; 28:11; 30:15), “better” (Judg. 8:2; 9:2; 18:19) and even “pleasing” (1 Sam. 29:6, 9; Esther 8:5). Williams says that good is continuously defined in the OT as the very law of God, and in order to do this we must avoid sin altogether in our lives (259). “Good and upright is the LORD; Therefore He instructs sinners in the way” (Ps. 25:8). Micah 6:8-9 expounds on this way:

He has told you, O man, what is good;
And what does the LORD require of you
But to do justice, to love kindness,
And to walk humbly with your God?
The voice of the LORD will call to the city –
And it is sound wisdom to fear Your name…

On the other hand, if we do not depart from evildoing we can expect the righteousness of God’s judgment to come upon us. David puts it succinctly, the prideful and rich will suffer want (v. 10), God will be against them, cutting them off and shortening their days (v. 16; cf. Jer. 23:30), and it is evil itself that will ultimately slay them (v. 21).

In the latter portion of this verse David restates the original thought with a different focus, “Seek peace and pursue it” (14b). This word שָׁל֣וֹם salom “peace” comes from a root that means completeness or wholeness and in Jewish literature directs one to shelemut, meaning perfection (Wigoder 544). Paul says that to pursue peace is to build each other up (Rom. 14:19) and to flee from “youthful lusts” (2 Tim. 2:22). The writer of Hebrews says that we are to do this with every man and that it is part of the sanctification process (Heb. 12:14). In Peter’s letter to the church he uses specifically this verse and others from David’s psalm (vv. 12-16) for the encouragement and edification of marital relationships (cf. 1 Pet. 3:10-12). Wigoder says that it is this peace that is “the ultimate purpose of the Torah, and the essence of prophecy and redemption; Shalom is the name of God, the name of Israel, and the name of the Messiah” (544).

Verse 15 shows us the result of repentance and seeking God’s peace. “The eyes of the LORD are toward the righteous” (15a), this anthropomorphism is used 12 times, 11 times in the OT and only once in the NT (1 Pet. 3:12). The phrase is first used in reference to Noah’s character and finding favor with God (Gen. 6:8). However, it is primarily understood as God’s awareness of all things (Deut. 21:9; 2 Chron. 16:9; Prov. 15:3; Zech. 4:10) and can be seen as His direct focus on individuals or nations (Ps. 33:18; Prov. 5:21; 22:12; Amos 9:8). This is particularly of importance in the matter of prayer and seeking God (cf. Exod. 22:3; Job 34:28; Ps. 77:1). It is those who cry because of the affliction of their goodness that “His ears are open to” (15b). David says, “He will fulfill the desire of those who fear Him; He will also hear their cry and will save them” (Ps. 145:19). Peter understands this well, and before quoting David, warns husbands to treat their wives as fellow “heir[s] of the grace of life” so that their prayers may not be hindered (1 Pet. 3:7). Later on he says that “it is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong” (1 Pet. 3:17). Therefore, if we desire to find favor and be heard by God, we must live and act in a manner in which God may righteously answer us (Col. 1:10; 2 Thess. 1:4-5).

David contrasts this concept of the “eyes of the LORD” (v. 15) with the “face of the LORD” (16a) which he paints with disfavor. This particular anthropomorphism is used only twice in the Bible, here and in Peter’s quotation (1 Pet. 3:12). Elsewhere this disdain is expressed as God hiding His face; withholding protection, blessing, or peace (cf. Gen. 4:14; Isa. 64:7; Jer. 33:5). God holds a righteous contempt against those who are evil. It is the sin of the sinner that separates him from God (Ps. 10:11; Isa. 59:2). “The ultimate blessing is to have the Lord’s face shine upon [us] (Num. 6:25; Pss. 31:16; 67:1)” (“Face, Facial Expressions” 259).

The second portion of the stanza gives us precisely what God’s intentions are, “to cut off the memory of them from the earth” (16b). The NIV says “to blot out their name” and the LXX says “in order to destroy utterly the memory of them from the earth.” This is a very fitting picture in relation to a prideful people who would undoubtedly enjoy just the opposite. A righteous God, who is intolerant of evil, desires to fully extinguish it from His presence and will not even allow remembrance of such evil creatures (cf. Job 18:17; Pss. 9:6; 109:15). “The memory of the righteous is blessed, But the name of the wicked will rot” (Prov. 10:7). Scripture talks about the importance of possessing a good name (Prov. 22:1; Eccl. 7:1) and David has given us the knowledge of how to acquire it (cf. Ps. 34:15). It is to the righteous that God will give “an everlasting name which will not be cut off” (Isa. 56:5). However for the one who chooses evil instead, God has made it clear that he will be cut off. This applies even to God’s chosen people, Israel (Ex. 12:15; 30:33; 31:14; Lev. 7:20, 27; 17:14). “I will also set My face against that man and will cut him off from among his people” (Lev. 20:3).

In connection with the idea that David has presented in his psalm, Barnes observes: “Men are indeed remembered who are of bad eminence in crime; but the world will forget a wicked man just as soon as it can” (294). We should instead align ourselves with the example of Christ who Himself has received a name above all names (cf. Eph. 1:20-23; Philip. 2:9) and by which we can even hope to ever achieve this everlasting name (cf. Acts 2:38; 4:12).

David has continually expressed this thought throughout his psalm with a “case study” example (namely, his own) and is further clarifying what can be understood of its implications for the one who heeds his instruction. Here in verse 17a we are given another visual illustration. “The righteous cry, and the LORD hears,” again there is a hint of need and dependency on the part of the ones crying out. The NASB interpolates “The righteous,” in which Craigie notes is correct in its context but is also an “unnecessary addition to MT” and that “the syntax [of the word used] is ambivalent with respect to the subject of the verb” (277). Craigie expresses in his commentary that it is possible that the antecedent relates to the evil doers of the previous verse (16) “who are here depicted as repenting and receiving deliverance from God in time of trouble” (281). This may very well have been what David meant as it still works with God’s desire for even the wicked to repent and live (cf. Ezek. 18:23, 32; 33:11; Hosea 11:8). Just as David promised that the righteous would experience God’s presence (vv. 15-16), here he is also promising the righteous that they will be heard by Almighty God (Williams 261). The very next line in the stanza expresses to us what it means to be heard by God, as He not only listens but “delivers them out of all their troubles” (17b).

In the next 3 stanzas of David’s psalm we the very empathy of a God of perfect love. “The LORD is near to the brokenhearted” (18a). In Barnes commentary, he reminds us that although this language is figurative in its depiction of an “Omnipresent Being” (295), we are nevertheless given the impression that God is at the edge of His seat waiting to righteously bring help and aid to the soul in anguish. How encouraging it is to know that God’s love for us is unquantifiable and incomprehensible. That no matter the situation, the afflicted person is not left without hope. It is this hope that finds its fulfillment in its relationship to the fear of the LORD which ultimately allows us to express faith in keeping His commandments (Deut. 6:2).

The second portion of verse 18 is David’s reemphasis on what it means for Yahweh to be near those whose soul has been broken or shattered. He “saves those who are crushed in spirit.” Both the KJV and NKJV use the word “contrite” instead of “crushed.” In Noah Webster’s 1^st edition (1828) of the American Dictionary of the English Language, the word contrite is defined as being “deeply affected with grief and sorrow for having offended God.” Schaefer defines the crushed in spirit as those who know that they cannot do anything to bring themselves out of their situation, and in full awareness of this, direct their eyes toward God (86). Goldingay observes that God is not merely offering to console the person in their circumstance, but instead to deliver them completely from the circumstance that is bringing about the entire affliction they are experiencing (485). This however, requires a cry of true and genuine humility and fear, and from one “who trembles at My word” (Isa. 66:2).

In verse 19 David addresses what Job knew all too intimately: “Many are the afflictions of the righteous” (19a). Paul confirms this in his second letter to Timothy, “Indeed, all who desire to live godly in Christ Jesus will be persecuted” (2 Tim. 3:12). God doesn’t promise or guarantee us a life without trouble and trials; in fact Christ promised His disciples just the opposite (cf. Matt. 10:22; 24:9; Luke 21:17; John 15:18-25). However, just as David is declaring in his psalm, though our afflictions are many, He does promise us deliverance. Not just from some of them, the LORD “delivers [us] out of them all” (19b). The totality of God’s deliverance is demonstrated in David’s continual declaration of this theme: “all my fears” (v. 4), “all his troubles” (v. 6), “all their troubles” (v. 17). This deliverance of the afflicted, although a guarantee to those who cry out to God, does not offer “easy alternatives with respect to life’s hardships” (Craigie 281).

As David’s own experience shows, deliverance may take a form we are not at all expecting. There is no way that David could have known that he would be forced to feign madness, however, he did know that God was able in all his troubling circumstances to deliver him from seemingly inevitable defeat. God’s timing is also impeccable and often we do not realize just how much we can handle, nor the reasons we have found ourselves in such trying circumstances. Often it would seem that God reproves us specifically to get us to depend upon Him. On one side, God will use our current rebellion to move us toward repentance through the loving, yet harsh reproof of a father (Prov. 3:12; Heb. 12:5; Rev. 3:19). “Behold, how happy is the man whom God reproves, So do not despise the discipline of the Almighty” (Job 5:17). Yet we also know that our faith will put us in circumstances that bring about persecution and affliction. It was not in punishment, for instance, that Christ told Peter how he would be martyred (John 21:18-19). We should therefore continually seek dependence on God and not lose sight of the fear that leads to life (Prov. 10:27; 14:27; 19:23; 22:4).

In this next verse (20) David makes a pretty bold claim for Yahweh’s protection (Goldingay 485). “He keeps all his bones, Not one of them is broken.” This claim seems to be an extension of the totality of God’s deliverance for the one walking in the fear of the LORD. We also understand that this statement is prophetic as is expressed in John’s gospel (cf. 19:33-36). As Jesus perfectly feared the LORD, it makes sense that God the Father was more than able to righteously keep all of Christ’s bones from being shattered or broken. We too are given such an extreme promise as David is addressing all those who fear God and live righteously. Just as God put limitations on what Satan was able to do to Job, so too can we have assurance that God will not look the other way in our affliction. The Dictionary of Biblical Imagery points out that the bones of sacrificial animals were not to be broken (“Bone” 113). How ironic that, as a prophecy fulfilled (John 19:33, 36; cf. Ex. 12:46; Num. 9:12), David’s example of the totality of God’s deliverance has direct ties to the unblemished and unbroken bones of the true sacrificial lamb (Christ).

The word שֹׁמֵ֥ר somer “keep” is translated as “guards” in the LXX and the NKJV, and while the NIV uses “protects,” it can also be understood as “preserves” (Pss. 97:10; 116:6; Prov. 13:3). This is also the same word used in Isaiah for the “Watchman” (21:11-12). It is clear then that God is fully aware of our physical condition; watching, guarding and protecting the faithful. The Hebrew word for “bones” here is עַצְמוֹתָ֑י asmotay and is a plural noun that encompasses the entirety of the skeleton (Allen 690). It is used in 2 Samuel 21:12-14 for when David takes the bones of Saul and Jonathan to give them a proper burial. Wilson suggests that the use of the words “not… broken” לֹ֣א נִשְׁבָּֽרָה׃  lo’ nisbara works in connection with “the brokenhearted” נִשְׁבְּרֵי־ לֵ֑ב nisbere leb in verse 18 and binds them in wordplay (vv. 18-20) to be taken as a unit (571). Even as a unit, it is clear that God’s ability and presence is the focus of these verses.

In the last two verses of David’s acrostic poem (vv. 21-22) the conclusion becomes clear. The ultimate destination of those who do evil will find that they have misplaced their confidence, while those who seek diligently after righteousness, will not be disappointed. The core climax is God’s righteous judgment and justice. It is a grim promise to those consumed with the deceitfulness of sin and encouragement for those seeking deliverance from great distress.

“Evil shall slay the wicked” (21a). This process whereby which a person’s evil becomes their very undoing (both physically and spiritually) seems to be a recurrent theme in the Old Testament (Ps. 140:11; Prov. 14:32; 24:16). Evil doesn’t just lead to destruction; it brings about that very destruction itself. “He has brought back their wickedness upon them And will destroy them in their evil; The LORD our God will destroy them” (Ps. 94:23). This righteous judgment of God and the fact that He is the direct cause of this judgment is backed heartily by Scripture (cf. Deut. 28:20; Lam. 3:38; Isa. 45:7; Ps. 54:5; Prov. 16:4; Jer. 4:6; Amos 9:4). David is therefore emphasizing reward and punishment; deliverance as reward or destruction as punishment and with the wisdom and instruction similar to that found in the second chapter of Proverbs. It is clear then that “Evil is the death of sinners” (Ps. 33:22; LXX) and the fear of the LORD seems to be the only effective cure; directing the individual toward dependence upon God.

If we take careful notice, we see that the second portion of verse 21 is not a new concept; it is the fulfillment of the first line (21a).”[T]hose who hate the righteous will be condemned.” Instead of “condemn” the Septuagint uses the word πλημμελήσουσιν plemmelesousin “will offend,” which connotes the act of trespassing. Barnes says that the root Hebrew word “…אשׁם, asham – means properly to fail in duty, to transgress, to be guilty” (296). This righteous condemnation (lit. “holding guilty”) of the wicked in judgment is where the false security of sin leads. David’s conclusion of the evildoer assures us that all this injustice will come to an end. A loving God will not turn a blind eye. Yahweh will eradicate them with their own evil (v. 21a), not leaving a trace of their existence (v. 16b) and condemning them primarily for their hatred against what is right (v. 21b). The irony of this passage is that even those who are disobedient (seeking after evil), are still given a chance to humble themselves (acknowledge their guilt) and of which it is more likely that this will happen in their time of affliction (cf. Ex. 3:7; Hos. 5:14). It would seem as though even God’s judgment and punishment can be taken as grace in disguise. Israel had a good understanding of this. After all, they were saved in response to their cries in Egypt (Neh. 9:9, 27-28) and it was because of their later disobedience that they were even sent into Babylonian captivity (cf. 1 Chron. 9:1; Ezra. 5:12; Ezek. 39:23). David is undoubtedly using these last two verses to point directly to God’s righteous judgment and justice. “The LORD tests the righteous and the wicked, And the one who loves violence His soul hates” (Ps. 11:5).

David’s last stanza (v. 22) should give us great hope and assurance. Redemption is at the heart of our compassionate God (Ezek. 33:11; Eph. 1:5) and His love is cause for extreme awe and wonder (John 1:16; Eph. 1:5; 1 John 3:1). It is the LORD alone who “redeems the soul of His servants” (v. 22a). The NIV uses “rescue” for the word פּוֹדֶ֣ה pode “redeems” which means to “let go or loose” or “to redeem with a price” (Barnes 296). Whereas before, David had made the argument for God’s physical deliverance (vv. 4, 6, 17), here he directs our attention to our ultimate redemption from death. The assurance that God is able to deliver is declared frequently elsewhere in scripture (cf. Job 33:17; Pss. 49:15; 55:18; 69:18; 71:23; Lam. 3:58). This should be understood as the climax of where the fear of the LORD leads us (cf. vv. 4-6). David has already exclaimed that those who take refuge in God are blessed (v. 8) and it was life itself that was the focus and goal of what this fear would effectuate in our lives (v. 12).

The last portion of David’s conclusion (v. 22b) is very profound. What does it mean to be redeemed by God? It means that “none of those who take refuge in Him will be condemned.” The KJV and NKJV replace “refuge” for “trust,” this interpretation works well as trust and refuge seem to be used interchangeably in the Psalms (cf. Pss. 40:4; 84:12; 91:2).The Septuagint’s rendering of this passage presents an entirely different concept. “…and not never shall they go astray, all those who are hoping in Him” (Ps. 33:23; LXX). Where the wicked man finds his condemnation (v. 21), the righteous man finds complete forgiveness and acceptance. Much like the detailed illustration we are given in Matthew 25 (cf. vv. 31-46), it is before the throne of God that man receives just penalty or pardon. In Romans 4:7-8, Paul quoting from David (Ps. 32:1-2), exclaims:

Blessed are those whose lawless deeds have been forgiven,

And whose sins have been covered.

Blessed is the man whose sin the Lord will not take into account.

In coming to the close of David’s psalm, we must hear and obey the wisdom he has put forth (vv. 11-22). We must also remember that his song is not only instruction but a demonstration to us. Just as David started his psalm with the magnification and glorification of God (vv. 1-10); we too should follow his example and make this exaltation the focus of our lives.

Reflection & Application

            After thoroughly studying David’s psalm, I can only conclude that the fear of the LORD (which is presented to us beautifully) is absolutely essential to the security of our relationship with God. David’s experience should encourage us, especially since it isn’t likely that our lives will be as dangerous or exciting as his was. This of course though, makes David one of the best character examples in Scripture. As modern men and women of the 21st century, our daily troubles are more related to the provision of material goods than deliverance from events that directly threaten our very lives. This, however, should be all the more reason for us to be thankful to God. It was precisely in thankfulness that David composed his psalm. Often, I have found that when I am not walking in humility with God, it is hard for me to be genuinely thankful for anything in my life. The Apostle Paul instructs us to give thanks to God with whatever we do “in word or deed” (Col. 3:17). Just before that verse, he says this: “Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God” (v. 16). No doubt, Psalm 34 meets this criterion beautifully and David himself expresses this thankfulness elsewhere in the Psalms (cf. 7:17; 9:1; 18:49; 28:7; 44:8; 52:9; etc.).

Even outside of our general need for material provision, we have been delivered in a far more important way; we are freed “from the law of sin and of death” (Rom. 8:2; cf. 1 Cor. 15:56). As Christians, we are saved by insurmountable “grace upon grace” (John 1:16). As it is unfathomable what Christ has done for us, our joy should be equivalent to that of David’s own demonstration in the first half of his psalm (vv. 1-10). Where David lived out in faith the joy of his own salvation (Pss. 95:1; 118:15), and this, based on a covenantal promise (2 Sam. 7:8-17), we too have just as great a salvation and in its fulfillment (Isa. 53:12; Luke 22:37). To declare what God is doing in our lives is important to our walk with God. David not only glorifies God himself, but also invites us in giving God the praise that is due Him (v. 3). It is for our edification that we are invited to partake in David’s praise and joy, and we too should likewise edify and invite others to continually do the same. It is the humble that hear and rejoice (v. 2b); pride in the opposite way steals the joy we were ultimately created for: a right relationship with God. C.S. Lewis articulates this beautifully: “[I]t is Pride which has been the chief cause of misery in every nation and every family since the world began… But Pride always means enmity – it is enmity. And not only enmity between man and man, but enmity to God” (Lewis 111). It is God’s word that “pierc[es] as far as the division of soul and spirit” (Heb. 4:12), instructing man in the way of righteousness (2 Tim. 3:16), and all with the sole purpose to “keep man from pride” (Job. 33:17; 36:10). How can we keep ourselves from pride, if not by hearing and obeying God’s instruction? Humility and the fear of God are used interchangeably and lead the individual to life (Prov. 15:33; 22:4). Humility and the fear of the LORD, are the first step towards true repentance (2 Chron. 7:14) and have the ability to save the soul (Pss. 76:9; 85:9; Job 22:29; Isa. 33:6; Acts 13:26; Phil. 2:12; Jam. 1:21, etc.).

As David made clear earlier, it is only the humble that hear. In Paul’s letter to the Romans, he says that to believe and have faith one must first hear (10:14-16). This is also why David is more than willing to give us instruction: “Come, you children, listen to me” (Ps. 34:11). But David has also given us instruction in his own demonstration. His actions point us in the direction to fear God (vv. 7, 9) and that this comes by seeking and taking refuge in Him (vv. 4-6, 8). Here too, abandoning pride is of absolute necessity. It is those who are prideful that we are told hate and despise the knowledge, wisdom, and instruction of God’s word (Prov. 1:7). It is arrogance and pride that define the way of the wicked (Prov. 10:27) and it is these who choose not to fear the LORD to their own destruction (Ps. 36:1; Prov. 8:13; Rom. 3:10-18). “…As long as you are proud you cannot know God. A proud man is always looking down on things and people: and, of course, as long as you are looking down, you cannot see something that is above you” (Lewis 111).

So David addresses the importance of developing this holy moral fear; and this he presents with an understanding of just what is required to activate this in our lives. Before addressing what to avoid (vv. 13-14) though, he asks us a rhetorical question: “Who is the man who desires life And loves length of days that he may see good?” (v. 12). Obviously we all desire life, and in its truest form: joy, happiness, and (especially) love. Like a fairytale, we want that happy ending. The Scriptures leave us with just that in the end of the book of Job. “After this, Job lived 140 years, and saw his sons and his grandsons, four generations. And Job died, an old man and full of days” (Job 42:16-17; cf. also Gen. 15:15; 25:8). Jesus says that He came that we might have this same abundant life (John 10:10) and through an intimate relationship with Him (John 6:40; 17:3; 1 John 2:25; 5:11, 20). It is this same abundant life that David has experienced from God and wants to share with us. Following his lead we should walk with our eyes focused on the same destination, which is truly deliverance and life.

Consistently, throughout the Old Testament, obedience to God’s voice was (and still is) the most efficient way to find favor with God (Gen. 22:18; 26:5; Ex. 19:5; Josh. 24:24; Ps. 95:7-8). Isaiah says, “Who is among you that fears the LORD, That obeys the voice of His servant, That walks in darkness and has no light? Let him trust in the name of the LORD and rely on his God” (50:10). This of course requires that we adhere to His statutes, laws, and commandments (Num. 19:2; 1 Kings 2:3; Neh. 9:13). In the book of Deuteronomy, Moses tells the Israelites that if they obey God in things God has commanded of them, He will be with them (30:10). He tells them that these things are not too difficult for them to do (30:11) and that the word of God is very near them, “in your mouth and in your heart, that you may observe it” (30:13, 14). David defines for us in more detail what this should look like in our lives. First we are to watch our tongue and keep ourselves from deceiving those we come in contact with (Ps. 34:13). James warns us that though a small part of our body, the destruction of a lying and deceitful tongue can act like a small flame that ignites into a forest fire (Ja. 3:5-6). This instruction shouldn’t exclude grumbling and complaining (Phil. 2:14; 1 Pet. 4:9). Anthony J. D’Angelo, in The College Blue Book, says, “Realize that if you have time to whine and complain about something then you have the time to do something about it.” It is action that David charges us with; we need to depart from evil, do good, and seek peace (Ps. 34:14). Jesus says that if we love Him, we will obey Him (John 14:15) and James tells us to “be doers of the word, and not merely hearers who delude” ourselves (Ja. 1:22). It is the wrath of God that is the only thing that will abide on the one “who does not obey the Son” (John 3:36).

It goes without saying that the Christian life will be difficult. A lot is required of us, just as a lot has been given and entrusted to us (Luke 12:48). Jesus promised us that we would encounter hate and persecution for his name’s sake (Luke 21:12) and instructed us to rejoice in it (Matt. 5:10-12). David acknowledged this (Ps. 34:19) and consoles us with reassurance that God has it all under control (vv. 20-22). Where the righteous find deliverance, the wicked are destroyed by their depravity (v. 21). “He who diligently seeks good seeks favor, But he who seeks evil, evil will come to him” (Prov. 11:27; cf. Deut. 28:20). It is here that we see the urgency of our decisions. Often it is the prospect of being ridiculed for doing what is right that makes us slink back and cower, whereas Paul says we have been given not a spirit of timidity but “of power and love and discipline” (2 Tim. 1:7). Jesus addressed this boldly: “Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell” (Matt. 10:28). It is indeed “a terrifying thing to fall into the hands of the living God” (Heb. 10:31) and Yahweh favors those who fear Him and do what is right (Ps. 147:11; Acts 10:35).

It is in this fear of the LORD that we honor God; being fearful of sinning (1 Tim. 5:20) and finding contentment in righteousness (Ps. 34:9-10). For those, however, that keep on sinning, it is God’s righteous judgment that will be their undoing. David says that “face of the LORD is against evildoers” (Ps. 34:16) and elsewhere God says He will hide His face from them (Deut. 31:17; 32:20; Micah 3:4). God’s righteous intention in this, that the wicked will turn from their evil and seek Him (Ezek. 18:23; 33:11; Hos. 5:15). This judgment of evildoers is not confined to nonbelievers either. God’s judgment of our sin can be correction and chastisement to His children (Job 37:13; Prov. 3:12), even the word is for our reproof to push us toward living a righteous life (2 Tim. 3:16-17; Heb. 4:12). The relationship is only different for us because we acknowledge (or claim to acknowledge) God as the rightful LORD of our life. Jeremiah told a disobedient Israel: “Your own wickedness will correct you, And your apostasies will reprove you; Know therefore and see that it is evil and bitter For you to forsake the LORD your God, And the dread of Me is not in you, declares the Lord God of hosts” (Jer. 2:19). It is for our sake that God, who is selfless and righteous, reproves us (Lev. 11:44; Job 5:17; Ps. 105:14; 1 Pet. 1:16).

The inseparability of this love and fear can be found in the roots of Judaism (cf. Deut. 6:5, 13). Love and fear are said to be the two most motivating factors for serving God and unifying Him in man’s heart (Borowitz 528). “In the Bible, both these terms seem to be commended, not as a desired emotional state but rather as a motivation for doing God’s will” (Wigoder 440). It is recognized that God’s love is expressed as emphatically punishing evil and sin and also as complete transcendence above man; in this way man’s natural response is to experience God as both the transcendent one and the benevolent one (Borowitz 528). This makes complete sense of Scripture’s use of fear as “reverence” (cf. Job 22:4; Ps. 5:7; 119:38). This is why the Psalmist can say without contradiction: “Worship the LORD with reverence And rejoice with trembling” (2:11) or “Serve the LORD with fear, And rejoice with trembling” (KJV).

In conclusion, the fear of the LORD should work to alert our soul to righteous moral conviction of sin. Like pain alerts the body of the impending danger, our fear of God should motivate us to deal with sin properly, immediately, and with great urgency. It should also point us to the marvelous majesty and transcendence of Almighty God. In order for us to love God, we must first abandon our pride and in humility submit our will to God. This however, requires the fear of the LORD. We cannot submit without humility and understanding of the word of God, which has been presented to us. We cannot seek God without first hearing His word and this hearing requires understanding. Proverbs says that the beginning of this very wisdom and understanding, is the fear of the LORD (Prov. 1:7; 9:10; Ps. 111:10). So, in order for us to love God, we must first fear Him and David has given us the instruction and demonstration of how this fear should play out in our lives. The fear of the LORD is a fear that delivers, gives refuge, and guides us in the way of righteousness. The fear of the LORD leads us to eternal life (Prov. 10:27; 14:27; 19:23; 22:4; cf. 1 Tim. 4:8) and this life will be perfected in love (1 John 4:16-18). Knowing the benefit of what is ahead of us in the future, and that it outweighs the struggles and trials before us presently. Let us walk confidently in the fear of the LORD remembering that it is for our well-being and unites us with Yahweh. “Oh let those who fear the LORD say, ‘His lovingkindness is everlasting’” (Ps. 118).

 

 

Bibliography

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[1] All scripture quotation is from the New American Standard Bible (NASB), unless indicated otherwise.

[2] Acrostic poetry is not exclusive to Jewish literature; it can also be universally found among the Greek and Latin poets, in English literature and almost every other language (Richards 176).

[3] MacArthur also points out that Psalm 25 is not just similar in form “but also in major themes (e.g. the emphasis on redemption that concludes Pss. 25; 34)” (620).

[4] Aside from the mention of “bones” in verse 20, David makes specific mention of the major organs that relate to the head (mouth, tongue, ears, lips, face, and eyes), “which both receive and relinquish speech” (Richards 177).

[5] David even gave instructions for Saul and Jonathan to be properly buried in the country of Benjamin in and in the grave of Kish, Saul’s father (2 Sam. 21:13-14).

[6] Goliath, the giant that David became famous for slaying, was of these same Anakim who dwelled in Gath (Barabas 658).

[7] Cook suggests that David deliberately acted the part as Saul’s enemy without actually lifting a hand against Israel and the LORD’s anointed (64).

[8] Septuagint quotation is taken from the Lexham Greek-English Interlinear Septuagint | H. B. Swete Edition (Tan).

[9] Anthropomorphisms and the use of phrases that insinuate sensual qualities like this one, are found quite frequently throughout David’s psalm (cf. vv. 1, 5, 8, 11, 12, 13, 15, 16). The focus of importance seems to be one of real, personal experience (Tesh 268).

[10] David makes a total of four references to the fear of Yahweh (v. 7, 9a, 9b, 11b), he gives us two verbs drs (seek v. 4) and nbt (contemplate, look v. 5), which leave us with seven total references to personally seeking Yahweh (Schaefer 84).

[11] The Septuagint includes the word διάψαλμα at the end of this verse (Ps. 34:10; MT). Swete translates this as a “musical interlude” (253).