Psalms 68

Psalms 68:1

Introduction

After the forgiveness in the previous psalm, we hear in this psalm once again the call for a song of praise for that forgiveness. Psalms 33 has no title. This underscores the fact that this psalm belongs to the previous psalm. The first verse follows the last verse of the previous psalm (Psalms 33:1; Psalms 32:11).

In Psalms 33, God is represented in a way that encourages praise. This is especially true of the people whom God has chosen as His own (Psalms 33:12). Therefore, this psalm does not use the I-form, but only the we-form. The knowledge of being chosen is a special reason to praise God. This is certainly true of us New Testament believers, whom He has chosen to the sonship for Himself (Ephesians 1:3-7).

There is no mention of enemies or persecution or oppression in this psalm. God is sung of as the supreme Ruler. It is reminiscent of the time after the great tribulation, when the heathen oppressors have been driven out and Israel dwells in peace in the land. It is therefore a psalm in which we hear the feelings of thanks of the remnant.

Sing to the LORD

After Psalms 1, 2, and 10, this is the fourth psalm that does not mention a poet. It immediately follows the last verse of the previous psalm (Psalms 32:11). This continuation renders a heading unnecessary. Just as there, the poet here speaks to the “righteous ones” and the “upright” (Psalms 33:1). In slightly different words he repeats the call to the “righteous ones” to sing “for joy in the LORD” (Psalms 32:11). Three times at the beginning of this psalm the call to praise the LORD is heard: in Psalms 33:1, Psalms 33:2, and Psalms 33:3. To this end, the righteous ones are called in various terms to do so with musical instruments.

He says to sing for joy “in the LORD”, not “to” the LORD, although that is part of it, of course, as he says in Psalms 33:2 and Psalms 33:3. ‘In the LORD’ includes more than ‘to’ the LORD. It indicates the atmosphere and also the power in which joyful singing is done. The joyful song is the representation of a life marked by all that the LORD is and has done. Because of this, believers can be addressed as righteous. That they are righteous means that they have been made perfectly qualified to be in God’s presence with joy and thanksgiving.

It is becoming, therefore, that the righteous ones, who are also called “upright”, sing and praise. The Hebrew word for praise, tehilla, gave the book of Psalms its Hebrew name, tehillim. The “upright”, someone who stands inwardly right before God, will express his admiration for God and all His benefits through a song of praise. When you admire someone, you don’t keep it to yourself. You let the object of your admiration hear it and do so loudly, so that others may also hear how much you admire the other person.

This admiration is not expressed in general, vague words either, but in a description of everything that is to be admired. We see this, for example, in the description that the bride in Song of Songs gives of the bridegroom (Song of Solomon 5:9-16). Beginning in Psalms 33:4, the psalmist gives words to his admiration of God. He describes His omnipotence and exaltation and His special relationship to the people He has chosen to be His own.

The praise and singing is accompanied “with a harp of ten strings” (Psalms 33:2). In Israelite, Old Testament worship, musical instruments play an important role. David devised and made them for this purpose (2 Chronicles 7:6; 2 Chronicles 29:27; Nehemiah 12:36; Amos 6:5). In Christian, New Testament worship, it is different. We sing to God in our hearts (Colossians 3:16). The Christian worships God in a spiritual way (John 4:24). Worship is spiritual, it takes place with our spirit under the working of God’s Spirit.

We may praise the Lord with ever new songs (Psalms 33:3). The new song is the song of redemption (Psalms 40:3; Psalms 98:1) as a result of the forgiveness in Psalms 32. It can be sung by ‘renewed people’, that is, all who have been redeemed by the precious blood of Christ. It will be sung especially by the Israelites at the beginning of the realm of peace (Revelation 14:3).

Every new experience of Who God is gives rise to a new song. Even songs we have sung many times before are sung in a new, a more deeply experienced way after a new experience of God’s goodness. Each new discovery of God’s goodness is an opportunity for a new song and to do so with “skillfully” playing and “with a shout of joy”. It means that it is done by trumpets or horns as a delightful expression of the highest joy that is a blessing to listen to.

Psalms 68:2

The Power of God’s Word

The first reason for the new song of Psa 33:3 are the words of God and directly related to them the works of God (Psalms 33:4). This is indicated by the word “for” with which the verse begins. God is “upright” in His words. In everything He says, He is ‘true’, ‘faithful’. An upright person is trustworthy, without deceit (Psalms 32:2). God is always justified in His words (Romans 3:4). His words are trustworthy, He keeps His promises, which is reason for the righteous to praise Him.

Also “all His work”, all that He does, is done “in faithfulness”. His work is accomplished by His Word. His Word and His work are therefore in perfect harmony with each other. Just as there is no unreliability or mendacity in His words, there is nothing in His works that shows or will ever show any defect or wear and tear. Everything is stable, perfectly reliable.

Why is God reliable? Because He “loves righteousness and justice” (Psalms 33:5). This determines all His actions. His “righteousness” and His “justice” or verdict are never in conflict with His love, and conversely, His love is never in conflict with His righteousness and justice. His righteousness and justice are expressions of His love for the truth, they are expressions of His trustworthiness. He does what He says, even in enforcing justice and executing judgment. In His love, He thus makes Himself known to man so that he may bow before Him.

Everywhere we look on earth, we see a testimony of God’s “lovingkindness”. Lovingkindness is a word that implies both love and truth or faithfulness. It is due to His lovingkindness that man can live on earth and be provided with many good gifts and everything he needs to live. Everywhere we see the same love and faithfulness in God’s care of His creation (cf. Matthew 6:26). This is an encouragement to His own, especially when they are in need and think that He might have forgotten them.

His Word is reliable and powerful. We see this in the creation He has created, focusing here especially on the heavens (Psalms 33:6; cf. John 1:1; 3; Hebrews 1:1-2). He made the heavens. The “host” of the firmament, the entire galaxy, evokes awe (Isaiah 40:26). Its creation is attributed to the breath of His mouth. We may think here also of the Holy Spirit, Who is also involved in creation (Genesis 1:2; cf. Psalms 104:30), because the Hebrew word ruach can also be translated “spirit”.

Also “the waters of the sea” are completely under His authority (Psalms 33:7). He can gather the water and make a dam of it, thus heaping the waters (Exodus 15:8; Joshua 3:13; 16; cf. Job 38:8-11). “The deeps”, the deep waters, He can lay up in storehouses as if it were an object (cf. Job 38:22; Jeremiah 10:13). He deals with it as a farmer does with his grain when he stores it in a storehouse. Man has no grip on either the heavens or the waters of the sea. They are completely beyond his control, while God, through His Word, has complete control over them (cf. Psalms 29:3; Psalms 107:25).

This should bring “all the earth”, all the nations, to a “fear”, that is, a deep awe, of the LORD (Psalms 33:8). “All the inhabitants of the world” are called to “stand in awe of Him”. This goes beyond just deep awe. There is also in this the aspect of fear and trembling at God’s power in creation (Exodus 15:16; Jeremiah 5:22). Because He created all, and rules sovereignly over the universe, the nations must acknowledge that He alone is the Creator-Ruler.

The nations, all of whom have their own idols, must know that the world did not come into being through an activity of cooperating gods. Nor was anything originated by chance. Everything in creation reflects God’s wisdom. It is the effect of His Word, which shows that He alone is trustworthy. Because He speaks a word, it happens, and what happens is what He has said, no more and no less. The theory of evolution, therefore, besides being a denial of God as Creator, is also a denial of the reliability of His Word and thereby of Himself.

Everything He speaks comes about because He speaks (Psalms 33:9). In the long enumeration of the way faith works in Hebrews 11, the first and thus most fundamental activity of faith is the actual belief that God created everything by His Word (Hebrews 11:3). There is no unruly element in the matter that He has created. He commands and it is there, exactly sized and in the place He wants it to be. The order in creation reflects God’s sovereign dominion. His supremacy does not frighten the God-fearing, but fills him with comfort and courage.

God’s control of the universe tells us that He also controls our lives. It also tells us that we can entrust Him with the control of our lives. That is what God taught Job and that is what we must also learn, especially when we do not understand things that happen in our lives. Job does not understand God, and this causes him to wrestle with his faith, until he comes face to face with God. Then he understands that he is too small to judge God’s government of all things. The point is that we learn to trust that He really is in control of all things.

Psalms 68:3

The Power of God’s Word

The first reason for the new song of Psa 33:3 are the words of God and directly related to them the works of God (Psalms 33:4). This is indicated by the word “for” with which the verse begins. God is “upright” in His words. In everything He says, He is ‘true’, ‘faithful’. An upright person is trustworthy, without deceit (Psalms 32:2). God is always justified in His words (Romans 3:4). His words are trustworthy, He keeps His promises, which is reason for the righteous to praise Him.

Also “all His work”, all that He does, is done “in faithfulness”. His work is accomplished by His Word. His Word and His work are therefore in perfect harmony with each other. Just as there is no unreliability or mendacity in His words, there is nothing in His works that shows or will ever show any defect or wear and tear. Everything is stable, perfectly reliable.

Why is God reliable? Because He “loves righteousness and justice” (Psalms 33:5). This determines all His actions. His “righteousness” and His “justice” or verdict are never in conflict with His love, and conversely, His love is never in conflict with His righteousness and justice. His righteousness and justice are expressions of His love for the truth, they are expressions of His trustworthiness. He does what He says, even in enforcing justice and executing judgment. In His love, He thus makes Himself known to man so that he may bow before Him.

Everywhere we look on earth, we see a testimony of God’s “lovingkindness”. Lovingkindness is a word that implies both love and truth or faithfulness. It is due to His lovingkindness that man can live on earth and be provided with many good gifts and everything he needs to live. Everywhere we see the same love and faithfulness in God’s care of His creation (cf. Matthew 6:26). This is an encouragement to His own, especially when they are in need and think that He might have forgotten them.

His Word is reliable and powerful. We see this in the creation He has created, focusing here especially on the heavens (Psalms 33:6; cf. John 1:1; 3; Hebrews 1:1-2). He made the heavens. The “host” of the firmament, the entire galaxy, evokes awe (Isaiah 40:26). Its creation is attributed to the breath of His mouth. We may think here also of the Holy Spirit, Who is also involved in creation (Genesis 1:2; cf. Psalms 104:30), because the Hebrew word ruach can also be translated “spirit”.

Also “the waters of the sea” are completely under His authority (Psalms 33:7). He can gather the water and make a dam of it, thus heaping the waters (Exodus 15:8; Joshua 3:13; 16; cf. Job 38:8-11). “The deeps”, the deep waters, He can lay up in storehouses as if it were an object (cf. Job 38:22; Jeremiah 10:13). He deals with it as a farmer does with his grain when he stores it in a storehouse. Man has no grip on either the heavens or the waters of the sea. They are completely beyond his control, while God, through His Word, has complete control over them (cf. Psalms 29:3; Psalms 107:25).

This should bring “all the earth”, all the nations, to a “fear”, that is, a deep awe, of the LORD (Psalms 33:8). “All the inhabitants of the world” are called to “stand in awe of Him”. This goes beyond just deep awe. There is also in this the aspect of fear and trembling at God’s power in creation (Exodus 15:16; Jeremiah 5:22). Because He created all, and rules sovereignly over the universe, the nations must acknowledge that He alone is the Creator-Ruler.

The nations, all of whom have their own idols, must know that the world did not come into being through an activity of cooperating gods. Nor was anything originated by chance. Everything in creation reflects God’s wisdom. It is the effect of His Word, which shows that He alone is trustworthy. Because He speaks a word, it happens, and what happens is what He has said, no more and no less. The theory of evolution, therefore, besides being a denial of God as Creator, is also a denial of the reliability of His Word and thereby of Himself.

Everything He speaks comes about because He speaks (Psalms 33:9). In the long enumeration of the way faith works in Hebrews 11, the first and thus most fundamental activity of faith is the actual belief that God created everything by His Word (Hebrews 11:3). There is no unruly element in the matter that He has created. He commands and it is there, exactly sized and in the place He wants it to be. The order in creation reflects God’s sovereign dominion. His supremacy does not frighten the God-fearing, but fills him with comfort and courage.

God’s control of the universe tells us that He also controls our lives. It also tells us that we can entrust Him with the control of our lives. That is what God taught Job and that is what we must also learn, especially when we do not understand things that happen in our lives. Job does not understand God, and this causes him to wrestle with his faith, until he comes face to face with God. Then he understands that he is too small to judge God’s government of all things. The point is that we learn to trust that He really is in control of all things.

Psalms 68:4

The Power of God’s Word

The first reason for the new song of Psa 33:3 are the words of God and directly related to them the works of God (Psalms 33:4). This is indicated by the word “for” with which the verse begins. God is “upright” in His words. In everything He says, He is ‘true’, ‘faithful’. An upright person is trustworthy, without deceit (Psalms 32:2). God is always justified in His words (Romans 3:4). His words are trustworthy, He keeps His promises, which is reason for the righteous to praise Him.

Also “all His work”, all that He does, is done “in faithfulness”. His work is accomplished by His Word. His Word and His work are therefore in perfect harmony with each other. Just as there is no unreliability or mendacity in His words, there is nothing in His works that shows or will ever show any defect or wear and tear. Everything is stable, perfectly reliable.

Why is God reliable? Because He “loves righteousness and justice” (Psalms 33:5). This determines all His actions. His “righteousness” and His “justice” or verdict are never in conflict with His love, and conversely, His love is never in conflict with His righteousness and justice. His righteousness and justice are expressions of His love for the truth, they are expressions of His trustworthiness. He does what He says, even in enforcing justice and executing judgment. In His love, He thus makes Himself known to man so that he may bow before Him.

Everywhere we look on earth, we see a testimony of God’s “lovingkindness”. Lovingkindness is a word that implies both love and truth or faithfulness. It is due to His lovingkindness that man can live on earth and be provided with many good gifts and everything he needs to live. Everywhere we see the same love and faithfulness in God’s care of His creation (cf. Matthew 6:26). This is an encouragement to His own, especially when they are in need and think that He might have forgotten them.

His Word is reliable and powerful. We see this in the creation He has created, focusing here especially on the heavens (Psalms 33:6; cf. John 1:1; 3; Hebrews 1:1-2). He made the heavens. The “host” of the firmament, the entire galaxy, evokes awe (Isaiah 40:26). Its creation is attributed to the breath of His mouth. We may think here also of the Holy Spirit, Who is also involved in creation (Genesis 1:2; cf. Psalms 104:30), because the Hebrew word ruach can also be translated “spirit”.

Also “the waters of the sea” are completely under His authority (Psalms 33:7). He can gather the water and make a dam of it, thus heaping the waters (Exodus 15:8; Joshua 3:13; 16; cf. Job 38:8-11). “The deeps”, the deep waters, He can lay up in storehouses as if it were an object (cf. Job 38:22; Jeremiah 10:13). He deals with it as a farmer does with his grain when he stores it in a storehouse. Man has no grip on either the heavens or the waters of the sea. They are completely beyond his control, while God, through His Word, has complete control over them (cf. Psalms 29:3; Psalms 107:25).

This should bring “all the earth”, all the nations, to a “fear”, that is, a deep awe, of the LORD (Psalms 33:8). “All the inhabitants of the world” are called to “stand in awe of Him”. This goes beyond just deep awe. There is also in this the aspect of fear and trembling at God’s power in creation (Exodus 15:16; Jeremiah 5:22). Because He created all, and rules sovereignly over the universe, the nations must acknowledge that He alone is the Creator-Ruler.

The nations, all of whom have their own idols, must know that the world did not come into being through an activity of cooperating gods. Nor was anything originated by chance. Everything in creation reflects God’s wisdom. It is the effect of His Word, which shows that He alone is trustworthy. Because He speaks a word, it happens, and what happens is what He has said, no more and no less. The theory of evolution, therefore, besides being a denial of God as Creator, is also a denial of the reliability of His Word and thereby of Himself.

Everything He speaks comes about because He speaks (Psalms 33:9). In the long enumeration of the way faith works in Hebrews 11, the first and thus most fundamental activity of faith is the actual belief that God created everything by His Word (Hebrews 11:3). There is no unruly element in the matter that He has created. He commands and it is there, exactly sized and in the place He wants it to be. The order in creation reflects God’s sovereign dominion. His supremacy does not frighten the God-fearing, but fills him with comfort and courage.

God’s control of the universe tells us that He also controls our lives. It also tells us that we can entrust Him with the control of our lives. That is what God taught Job and that is what we must also learn, especially when we do not understand things that happen in our lives. Job does not understand God, and this causes him to wrestle with his faith, until he comes face to face with God. Then he understands that he is too small to judge God’s government of all things. The point is that we learn to trust that He really is in control of all things.

Psalms 68:5

The Power of God’s Word

The first reason for the new song of Psa 33:3 are the words of God and directly related to them the works of God (Psalms 33:4). This is indicated by the word “for” with which the verse begins. God is “upright” in His words. In everything He says, He is ‘true’, ‘faithful’. An upright person is trustworthy, without deceit (Psalms 32:2). God is always justified in His words (Romans 3:4). His words are trustworthy, He keeps His promises, which is reason for the righteous to praise Him.

Also “all His work”, all that He does, is done “in faithfulness”. His work is accomplished by His Word. His Word and His work are therefore in perfect harmony with each other. Just as there is no unreliability or mendacity in His words, there is nothing in His works that shows or will ever show any defect or wear and tear. Everything is stable, perfectly reliable.

Why is God reliable? Because He “loves righteousness and justice” (Psalms 33:5). This determines all His actions. His “righteousness” and His “justice” or verdict are never in conflict with His love, and conversely, His love is never in conflict with His righteousness and justice. His righteousness and justice are expressions of His love for the truth, they are expressions of His trustworthiness. He does what He says, even in enforcing justice and executing judgment. In His love, He thus makes Himself known to man so that he may bow before Him.

Everywhere we look on earth, we see a testimony of God’s “lovingkindness”. Lovingkindness is a word that implies both love and truth or faithfulness. It is due to His lovingkindness that man can live on earth and be provided with many good gifts and everything he needs to live. Everywhere we see the same love and faithfulness in God’s care of His creation (cf. Matthew 6:26). This is an encouragement to His own, especially when they are in need and think that He might have forgotten them.

His Word is reliable and powerful. We see this in the creation He has created, focusing here especially on the heavens (Psalms 33:6; cf. John 1:1; 3; Hebrews 1:1-2). He made the heavens. The “host” of the firmament, the entire galaxy, evokes awe (Isaiah 40:26). Its creation is attributed to the breath of His mouth. We may think here also of the Holy Spirit, Who is also involved in creation (Genesis 1:2; cf. Psalms 104:30), because the Hebrew word ruach can also be translated “spirit”.

Also “the waters of the sea” are completely under His authority (Psalms 33:7). He can gather the water and make a dam of it, thus heaping the waters (Exodus 15:8; Joshua 3:13; 16; cf. Job 38:8-11). “The deeps”, the deep waters, He can lay up in storehouses as if it were an object (cf. Job 38:22; Jeremiah 10:13). He deals with it as a farmer does with his grain when he stores it in a storehouse. Man has no grip on either the heavens or the waters of the sea. They are completely beyond his control, while God, through His Word, has complete control over them (cf. Psalms 29:3; Psalms 107:25).

This should bring “all the earth”, all the nations, to a “fear”, that is, a deep awe, of the LORD (Psalms 33:8). “All the inhabitants of the world” are called to “stand in awe of Him”. This goes beyond just deep awe. There is also in this the aspect of fear and trembling at God’s power in creation (Exodus 15:16; Jeremiah 5:22). Because He created all, and rules sovereignly over the universe, the nations must acknowledge that He alone is the Creator-Ruler.

The nations, all of whom have their own idols, must know that the world did not come into being through an activity of cooperating gods. Nor was anything originated by chance. Everything in creation reflects God’s wisdom. It is the effect of His Word, which shows that He alone is trustworthy. Because He speaks a word, it happens, and what happens is what He has said, no more and no less. The theory of evolution, therefore, besides being a denial of God as Creator, is also a denial of the reliability of His Word and thereby of Himself.

Everything He speaks comes about because He speaks (Psalms 33:9). In the long enumeration of the way faith works in Hebrews 11, the first and thus most fundamental activity of faith is the actual belief that God created everything by His Word (Hebrews 11:3). There is no unruly element in the matter that He has created. He commands and it is there, exactly sized and in the place He wants it to be. The order in creation reflects God’s sovereign dominion. His supremacy does not frighten the God-fearing, but fills him with comfort and courage.

God’s control of the universe tells us that He also controls our lives. It also tells us that we can entrust Him with the control of our lives. That is what God taught Job and that is what we must also learn, especially when we do not understand things that happen in our lives. Job does not understand God, and this causes him to wrestle with his faith, until he comes face to face with God. Then he understands that he is too small to judge God’s government of all things. The point is that we learn to trust that He really is in control of all things.

Psalms 68:6

The Power of God’s Word

The first reason for the new song of Psa 33:3 are the words of God and directly related to them the works of God (Psalms 33:4). This is indicated by the word “for” with which the verse begins. God is “upright” in His words. In everything He says, He is ‘true’, ‘faithful’. An upright person is trustworthy, without deceit (Psalms 32:2). God is always justified in His words (Romans 3:4). His words are trustworthy, He keeps His promises, which is reason for the righteous to praise Him.

Also “all His work”, all that He does, is done “in faithfulness”. His work is accomplished by His Word. His Word and His work are therefore in perfect harmony with each other. Just as there is no unreliability or mendacity in His words, there is nothing in His works that shows or will ever show any defect or wear and tear. Everything is stable, perfectly reliable.

Why is God reliable? Because He “loves righteousness and justice” (Psalms 33:5). This determines all His actions. His “righteousness” and His “justice” or verdict are never in conflict with His love, and conversely, His love is never in conflict with His righteousness and justice. His righteousness and justice are expressions of His love for the truth, they are expressions of His trustworthiness. He does what He says, even in enforcing justice and executing judgment. In His love, He thus makes Himself known to man so that he may bow before Him.

Everywhere we look on earth, we see a testimony of God’s “lovingkindness”. Lovingkindness is a word that implies both love and truth or faithfulness. It is due to His lovingkindness that man can live on earth and be provided with many good gifts and everything he needs to live. Everywhere we see the same love and faithfulness in God’s care of His creation (cf. Matthew 6:26). This is an encouragement to His own, especially when they are in need and think that He might have forgotten them.

His Word is reliable and powerful. We see this in the creation He has created, focusing here especially on the heavens (Psalms 33:6; cf. John 1:1; 3; Hebrews 1:1-2). He made the heavens. The “host” of the firmament, the entire galaxy, evokes awe (Isaiah 40:26). Its creation is attributed to the breath of His mouth. We may think here also of the Holy Spirit, Who is also involved in creation (Genesis 1:2; cf. Psalms 104:30), because the Hebrew word ruach can also be translated “spirit”.

Also “the waters of the sea” are completely under His authority (Psalms 33:7). He can gather the water and make a dam of it, thus heaping the waters (Exodus 15:8; Joshua 3:13; 16; cf. Job 38:8-11). “The deeps”, the deep waters, He can lay up in storehouses as if it were an object (cf. Job 38:22; Jeremiah 10:13). He deals with it as a farmer does with his grain when he stores it in a storehouse. Man has no grip on either the heavens or the waters of the sea. They are completely beyond his control, while God, through His Word, has complete control over them (cf. Psalms 29:3; Psalms 107:25).

This should bring “all the earth”, all the nations, to a “fear”, that is, a deep awe, of the LORD (Psalms 33:8). “All the inhabitants of the world” are called to “stand in awe of Him”. This goes beyond just deep awe. There is also in this the aspect of fear and trembling at God’s power in creation (Exodus 15:16; Jeremiah 5:22). Because He created all, and rules sovereignly over the universe, the nations must acknowledge that He alone is the Creator-Ruler.

The nations, all of whom have their own idols, must know that the world did not come into being through an activity of cooperating gods. Nor was anything originated by chance. Everything in creation reflects God’s wisdom. It is the effect of His Word, which shows that He alone is trustworthy. Because He speaks a word, it happens, and what happens is what He has said, no more and no less. The theory of evolution, therefore, besides being a denial of God as Creator, is also a denial of the reliability of His Word and thereby of Himself.

Everything He speaks comes about because He speaks (Psalms 33:9). In the long enumeration of the way faith works in Hebrews 11, the first and thus most fundamental activity of faith is the actual belief that God created everything by His Word (Hebrews 11:3). There is no unruly element in the matter that He has created. He commands and it is there, exactly sized and in the place He wants it to be. The order in creation reflects God’s sovereign dominion. His supremacy does not frighten the God-fearing, but fills him with comfort and courage.

God’s control of the universe tells us that He also controls our lives. It also tells us that we can entrust Him with the control of our lives. That is what God taught Job and that is what we must also learn, especially when we do not understand things that happen in our lives. Job does not understand God, and this causes him to wrestle with his faith, until he comes face to face with God. Then he understands that he is too small to judge God’s government of all things. The point is that we learn to trust that He really is in control of all things.

Psalms 68:7

The Power of God’s Word

The first reason for the new song of Psa 33:3 are the words of God and directly related to them the works of God (Psalms 33:4). This is indicated by the word “for” with which the verse begins. God is “upright” in His words. In everything He says, He is ‘true’, ‘faithful’. An upright person is trustworthy, without deceit (Psalms 32:2). God is always justified in His words (Romans 3:4). His words are trustworthy, He keeps His promises, which is reason for the righteous to praise Him.

Also “all His work”, all that He does, is done “in faithfulness”. His work is accomplished by His Word. His Word and His work are therefore in perfect harmony with each other. Just as there is no unreliability or mendacity in His words, there is nothing in His works that shows or will ever show any defect or wear and tear. Everything is stable, perfectly reliable.

Why is God reliable? Because He “loves righteousness and justice” (Psalms 33:5). This determines all His actions. His “righteousness” and His “justice” or verdict are never in conflict with His love, and conversely, His love is never in conflict with His righteousness and justice. His righteousness and justice are expressions of His love for the truth, they are expressions of His trustworthiness. He does what He says, even in enforcing justice and executing judgment. In His love, He thus makes Himself known to man so that he may bow before Him.

Everywhere we look on earth, we see a testimony of God’s “lovingkindness”. Lovingkindness is a word that implies both love and truth or faithfulness. It is due to His lovingkindness that man can live on earth and be provided with many good gifts and everything he needs to live. Everywhere we see the same love and faithfulness in God’s care of His creation (cf. Matthew 6:26). This is an encouragement to His own, especially when they are in need and think that He might have forgotten them.

His Word is reliable and powerful. We see this in the creation He has created, focusing here especially on the heavens (Psalms 33:6; cf. John 1:1; 3; Hebrews 1:1-2). He made the heavens. The “host” of the firmament, the entire galaxy, evokes awe (Isaiah 40:26). Its creation is attributed to the breath of His mouth. We may think here also of the Holy Spirit, Who is also involved in creation (Genesis 1:2; cf. Psalms 104:30), because the Hebrew word ruach can also be translated “spirit”.

Also “the waters of the sea” are completely under His authority (Psalms 33:7). He can gather the water and make a dam of it, thus heaping the waters (Exodus 15:8; Joshua 3:13; 16; cf. Job 38:8-11). “The deeps”, the deep waters, He can lay up in storehouses as if it were an object (cf. Job 38:22; Jeremiah 10:13). He deals with it as a farmer does with his grain when he stores it in a storehouse. Man has no grip on either the heavens or the waters of the sea. They are completely beyond his control, while God, through His Word, has complete control over them (cf. Psalms 29:3; Psalms 107:25).

This should bring “all the earth”, all the nations, to a “fear”, that is, a deep awe, of the LORD (Psalms 33:8). “All the inhabitants of the world” are called to “stand in awe of Him”. This goes beyond just deep awe. There is also in this the aspect of fear and trembling at God’s power in creation (Exodus 15:16; Jeremiah 5:22). Because He created all, and rules sovereignly over the universe, the nations must acknowledge that He alone is the Creator-Ruler.

The nations, all of whom have their own idols, must know that the world did not come into being through an activity of cooperating gods. Nor was anything originated by chance. Everything in creation reflects God’s wisdom. It is the effect of His Word, which shows that He alone is trustworthy. Because He speaks a word, it happens, and what happens is what He has said, no more and no less. The theory of evolution, therefore, besides being a denial of God as Creator, is also a denial of the reliability of His Word and thereby of Himself.

Everything He speaks comes about because He speaks (Psalms 33:9). In the long enumeration of the way faith works in Hebrews 11, the first and thus most fundamental activity of faith is the actual belief that God created everything by His Word (Hebrews 11:3). There is no unruly element in the matter that He has created. He commands and it is there, exactly sized and in the place He wants it to be. The order in creation reflects God’s sovereign dominion. His supremacy does not frighten the God-fearing, but fills him with comfort and courage.

God’s control of the universe tells us that He also controls our lives. It also tells us that we can entrust Him with the control of our lives. That is what God taught Job and that is what we must also learn, especially when we do not understand things that happen in our lives. Job does not understand God, and this causes him to wrestle with his faith, until he comes face to face with God. Then he understands that he is too small to judge God’s government of all things. The point is that we learn to trust that He really is in control of all things.

Psalms 68:8

The LORD Sees All People

God’s supremacy concerns not only matter, but also “the counsel” and “the plans” of the nations and the peoples (Psalms 33:10). These are the immaterial things, the deliberations of the hearts of men. Those things, too, are in His power. He nullifies and frustrates those councils and plans. He will do this because the counsel and plans of the nations are directed against Him and against His people. That He nullifies and frustrates them shows His exaltation and their futility.

God not only created the universe (Psalms 33:6-9), but He also directs the course of history and is able to overthrow the counsels of mighty kingdoms. In addition to the contrast between material and immaterial things, there is also a contrast between the past, creation, and the present, the history of mankind (Psalms 33:10-15).

Opposite to the counsel and plans of the nations against Him and against His people are His counsel and the plans of His heart (Psalms 33:11). No one is able to change these, let alone nullify and frustrate them. His counsel “stands forever” (cf. Proverbs 19:21; Isaiah 40:8). The plans of His heart relate to His promises to the patriarchs. His plans of blessing to His people stand “from generation to generation”. Nothing is able to undo those plans. He keeps His promises throughout the generations and will fulfill them (Psalms 105:8-9).

In Psalms 33:12, a “blessed” directs attention to a special people in the midst of all the nations. It is “the nation whose God is the LORD, the people whom He has chosen for His own inheritance”. It can rightfully be said that a people is “blessed” when the God of that people is the God Who has been displayed in His exaltation in the previous verses. He has chosen Israel “for His own inheritance” (Exodus 19:5; Deuteronomy 4:20; Deuteronomy 9:26; 29; Deuteronomy 32:9; cf. 1 Peter 2:9).

The God of this people “looks from heaven; He sees all the sons of men; from His dwelling place He looks out on all the inhabitants of the earth” (Psalms 33:13-14). His position in heaven, His exalted dwelling place, emphasizes His exaltation above all that is and is happening on earth and His untouchability to those who dwell on earth. He is not only the Almighty Who created everything and directs the course of history, He is also the Omniscient, Whose eyes are like a flame of fire (Revelation 1:14b). He sees right through you. From Him nothing is hidden. “All things are open and laid bare to the eyes of Him with whom we have to do” (Hebrews 4:13).

This does not mean that He is not intimately involved with the earth and its inhabitants. There is nothing that escapes Him. He not only sees everything that happens, but also “fashions the hearts of them all” (Psalms 33:15). Thus, as Creator, He also formed their bodies (Genesis 2:7). This means that He knows people’s hearts through and through. He knows all the deliberations that take place there, which are hidden from everyone.

In this, He “understands all their works”. Both the inner considerations, the motives of men, and their outer deeds He knows. And not only that. Not only can man never thwart God’s plans, but God controls man and uses him against his will in order to work out His plans and achieve His goal. We see the same thing with the devil. This does not change the responsibility of man and the devil. They are held fully responsible for “all their works”. It only makes it clear that God is above everything and can use even man’s rebellion for His purpose.

Psalms 68:9

The LORD Sees All People

God’s supremacy concerns not only matter, but also “the counsel” and “the plans” of the nations and the peoples (Psalms 33:10). These are the immaterial things, the deliberations of the hearts of men. Those things, too, are in His power. He nullifies and frustrates those councils and plans. He will do this because the counsel and plans of the nations are directed against Him and against His people. That He nullifies and frustrates them shows His exaltation and their futility.

God not only created the universe (Psalms 33:6-9), but He also directs the course of history and is able to overthrow the counsels of mighty kingdoms. In addition to the contrast between material and immaterial things, there is also a contrast between the past, creation, and the present, the history of mankind (Psalms 33:10-15).

Opposite to the counsel and plans of the nations against Him and against His people are His counsel and the plans of His heart (Psalms 33:11). No one is able to change these, let alone nullify and frustrate them. His counsel “stands forever” (cf. Proverbs 19:21; Isaiah 40:8). The plans of His heart relate to His promises to the patriarchs. His plans of blessing to His people stand “from generation to generation”. Nothing is able to undo those plans. He keeps His promises throughout the generations and will fulfill them (Psalms 105:8-9).

In Psalms 33:12, a “blessed” directs attention to a special people in the midst of all the nations. It is “the nation whose God is the LORD, the people whom He has chosen for His own inheritance”. It can rightfully be said that a people is “blessed” when the God of that people is the God Who has been displayed in His exaltation in the previous verses. He has chosen Israel “for His own inheritance” (Exodus 19:5; Deuteronomy 4:20; Deuteronomy 9:26; 29; Deuteronomy 32:9; cf. 1 Peter 2:9).

The God of this people “looks from heaven; He sees all the sons of men; from His dwelling place He looks out on all the inhabitants of the earth” (Psalms 33:13-14). His position in heaven, His exalted dwelling place, emphasizes His exaltation above all that is and is happening on earth and His untouchability to those who dwell on earth. He is not only the Almighty Who created everything and directs the course of history, He is also the Omniscient, Whose eyes are like a flame of fire (Revelation 1:14b). He sees right through you. From Him nothing is hidden. “All things are open and laid bare to the eyes of Him with whom we have to do” (Hebrews 4:13).

This does not mean that He is not intimately involved with the earth and its inhabitants. There is nothing that escapes Him. He not only sees everything that happens, but also “fashions the hearts of them all” (Psalms 33:15). Thus, as Creator, He also formed their bodies (Genesis 2:7). This means that He knows people’s hearts through and through. He knows all the deliberations that take place there, which are hidden from everyone.

In this, He “understands all their works”. Both the inner considerations, the motives of men, and their outer deeds He knows. And not only that. Not only can man never thwart God’s plans, but God controls man and uses him against his will in order to work out His plans and achieve His goal. We see the same thing with the devil. This does not change the responsibility of man and the devil. They are held fully responsible for “all their works”. It only makes it clear that God is above everything and can use even man’s rebellion for His purpose.

Psalms 68:10

The LORD Sees All People

God’s supremacy concerns not only matter, but also “the counsel” and “the plans” of the nations and the peoples (Psalms 33:10). These are the immaterial things, the deliberations of the hearts of men. Those things, too, are in His power. He nullifies and frustrates those councils and plans. He will do this because the counsel and plans of the nations are directed against Him and against His people. That He nullifies and frustrates them shows His exaltation and their futility.

God not only created the universe (Psalms 33:6-9), but He also directs the course of history and is able to overthrow the counsels of mighty kingdoms. In addition to the contrast between material and immaterial things, there is also a contrast between the past, creation, and the present, the history of mankind (Psalms 33:10-15).

Opposite to the counsel and plans of the nations against Him and against His people are His counsel and the plans of His heart (Psalms 33:11). No one is able to change these, let alone nullify and frustrate them. His counsel “stands forever” (cf. Proverbs 19:21; Isaiah 40:8). The plans of His heart relate to His promises to the patriarchs. His plans of blessing to His people stand “from generation to generation”. Nothing is able to undo those plans. He keeps His promises throughout the generations and will fulfill them (Psalms 105:8-9).

In Psalms 33:12, a “blessed” directs attention to a special people in the midst of all the nations. It is “the nation whose God is the LORD, the people whom He has chosen for His own inheritance”. It can rightfully be said that a people is “blessed” when the God of that people is the God Who has been displayed in His exaltation in the previous verses. He has chosen Israel “for His own inheritance” (Exodus 19:5; Deuteronomy 4:20; Deuteronomy 9:26; 29; Deuteronomy 32:9; cf. 1 Peter 2:9).

The God of this people “looks from heaven; He sees all the sons of men; from His dwelling place He looks out on all the inhabitants of the earth” (Psalms 33:13-14). His position in heaven, His exalted dwelling place, emphasizes His exaltation above all that is and is happening on earth and His untouchability to those who dwell on earth. He is not only the Almighty Who created everything and directs the course of history, He is also the Omniscient, Whose eyes are like a flame of fire (Revelation 1:14b). He sees right through you. From Him nothing is hidden. “All things are open and laid bare to the eyes of Him with whom we have to do” (Hebrews 4:13).

This does not mean that He is not intimately involved with the earth and its inhabitants. There is nothing that escapes Him. He not only sees everything that happens, but also “fashions the hearts of them all” (Psalms 33:15). Thus, as Creator, He also formed their bodies (Genesis 2:7). This means that He knows people’s hearts through and through. He knows all the deliberations that take place there, which are hidden from everyone.

In this, He “understands all their works”. Both the inner considerations, the motives of men, and their outer deeds He knows. And not only that. Not only can man never thwart God’s plans, but God controls man and uses him against his will in order to work out His plans and achieve His goal. We see the same thing with the devil. This does not change the responsibility of man and the devil. They are held fully responsible for “all their works”. It only makes it clear that God is above everything and can use even man’s rebellion for His purpose.

Psalms 68:11

The LORD Sees All People

God’s supremacy concerns not only matter, but also “the counsel” and “the plans” of the nations and the peoples (Psalms 33:10). These are the immaterial things, the deliberations of the hearts of men. Those things, too, are in His power. He nullifies and frustrates those councils and plans. He will do this because the counsel and plans of the nations are directed against Him and against His people. That He nullifies and frustrates them shows His exaltation and their futility.

God not only created the universe (Psalms 33:6-9), but He also directs the course of history and is able to overthrow the counsels of mighty kingdoms. In addition to the contrast between material and immaterial things, there is also a contrast between the past, creation, and the present, the history of mankind (Psalms 33:10-15).

Opposite to the counsel and plans of the nations against Him and against His people are His counsel and the plans of His heart (Psalms 33:11). No one is able to change these, let alone nullify and frustrate them. His counsel “stands forever” (cf. Proverbs 19:21; Isaiah 40:8). The plans of His heart relate to His promises to the patriarchs. His plans of blessing to His people stand “from generation to generation”. Nothing is able to undo those plans. He keeps His promises throughout the generations and will fulfill them (Psalms 105:8-9).

In Psalms 33:12, a “blessed” directs attention to a special people in the midst of all the nations. It is “the nation whose God is the LORD, the people whom He has chosen for His own inheritance”. It can rightfully be said that a people is “blessed” when the God of that people is the God Who has been displayed in His exaltation in the previous verses. He has chosen Israel “for His own inheritance” (Exodus 19:5; Deuteronomy 4:20; Deuteronomy 9:26; 29; Deuteronomy 32:9; cf. 1 Peter 2:9).

The God of this people “looks from heaven; He sees all the sons of men; from His dwelling place He looks out on all the inhabitants of the earth” (Psalms 33:13-14). His position in heaven, His exalted dwelling place, emphasizes His exaltation above all that is and is happening on earth and His untouchability to those who dwell on earth. He is not only the Almighty Who created everything and directs the course of history, He is also the Omniscient, Whose eyes are like a flame of fire (Revelation 1:14b). He sees right through you. From Him nothing is hidden. “All things are open and laid bare to the eyes of Him with whom we have to do” (Hebrews 4:13).

This does not mean that He is not intimately involved with the earth and its inhabitants. There is nothing that escapes Him. He not only sees everything that happens, but also “fashions the hearts of them all” (Psalms 33:15). Thus, as Creator, He also formed their bodies (Genesis 2:7). This means that He knows people’s hearts through and through. He knows all the deliberations that take place there, which are hidden from everyone.

In this, He “understands all their works”. Both the inner considerations, the motives of men, and their outer deeds He knows. And not only that. Not only can man never thwart God’s plans, but God controls man and uses him against his will in order to work out His plans and achieve His goal. We see the same thing with the devil. This does not change the responsibility of man and the devil. They are held fully responsible for “all their works”. It only makes it clear that God is above everything and can use even man’s rebellion for His purpose.

Psalms 68:12

The LORD Sees All People

God’s supremacy concerns not only matter, but also “the counsel” and “the plans” of the nations and the peoples (Psalms 33:10). These are the immaterial things, the deliberations of the hearts of men. Those things, too, are in His power. He nullifies and frustrates those councils and plans. He will do this because the counsel and plans of the nations are directed against Him and against His people. That He nullifies and frustrates them shows His exaltation and their futility.

God not only created the universe (Psalms 33:6-9), but He also directs the course of history and is able to overthrow the counsels of mighty kingdoms. In addition to the contrast between material and immaterial things, there is also a contrast between the past, creation, and the present, the history of mankind (Psalms 33:10-15).

Opposite to the counsel and plans of the nations against Him and against His people are His counsel and the plans of His heart (Psalms 33:11). No one is able to change these, let alone nullify and frustrate them. His counsel “stands forever” (cf. Proverbs 19:21; Isaiah 40:8). The plans of His heart relate to His promises to the patriarchs. His plans of blessing to His people stand “from generation to generation”. Nothing is able to undo those plans. He keeps His promises throughout the generations and will fulfill them (Psalms 105:8-9).

In Psalms 33:12, a “blessed” directs attention to a special people in the midst of all the nations. It is “the nation whose God is the LORD, the people whom He has chosen for His own inheritance”. It can rightfully be said that a people is “blessed” when the God of that people is the God Who has been displayed in His exaltation in the previous verses. He has chosen Israel “for His own inheritance” (Exodus 19:5; Deuteronomy 4:20; Deuteronomy 9:26; 29; Deuteronomy 32:9; cf. 1 Peter 2:9).

The God of this people “looks from heaven; He sees all the sons of men; from His dwelling place He looks out on all the inhabitants of the earth” (Psalms 33:13-14). His position in heaven, His exalted dwelling place, emphasizes His exaltation above all that is and is happening on earth and His untouchability to those who dwell on earth. He is not only the Almighty Who created everything and directs the course of history, He is also the Omniscient, Whose eyes are like a flame of fire (Revelation 1:14b). He sees right through you. From Him nothing is hidden. “All things are open and laid bare to the eyes of Him with whom we have to do” (Hebrews 4:13).

This does not mean that He is not intimately involved with the earth and its inhabitants. There is nothing that escapes Him. He not only sees everything that happens, but also “fashions the hearts of them all” (Psalms 33:15). Thus, as Creator, He also formed their bodies (Genesis 2:7). This means that He knows people’s hearts through and through. He knows all the deliberations that take place there, which are hidden from everyone.

In this, He “understands all their works”. Both the inner considerations, the motives of men, and their outer deeds He knows. And not only that. Not only can man never thwart God’s plans, but God controls man and uses him against his will in order to work out His plans and achieve His goal. We see the same thing with the devil. This does not change the responsibility of man and the devil. They are held fully responsible for “all their works”. It only makes it clear that God is above everything and can use even man’s rebellion for His purpose.

Psalms 68:13

The LORD Sees All People

God’s supremacy concerns not only matter, but also “the counsel” and “the plans” of the nations and the peoples (Psalms 33:10). These are the immaterial things, the deliberations of the hearts of men. Those things, too, are in His power. He nullifies and frustrates those councils and plans. He will do this because the counsel and plans of the nations are directed against Him and against His people. That He nullifies and frustrates them shows His exaltation and their futility.

God not only created the universe (Psalms 33:6-9), but He also directs the course of history and is able to overthrow the counsels of mighty kingdoms. In addition to the contrast between material and immaterial things, there is also a contrast between the past, creation, and the present, the history of mankind (Psalms 33:10-15).

Opposite to the counsel and plans of the nations against Him and against His people are His counsel and the plans of His heart (Psalms 33:11). No one is able to change these, let alone nullify and frustrate them. His counsel “stands forever” (cf. Proverbs 19:21; Isaiah 40:8). The plans of His heart relate to His promises to the patriarchs. His plans of blessing to His people stand “from generation to generation”. Nothing is able to undo those plans. He keeps His promises throughout the generations and will fulfill them (Psalms 105:8-9).

In Psalms 33:12, a “blessed” directs attention to a special people in the midst of all the nations. It is “the nation whose God is the LORD, the people whom He has chosen for His own inheritance”. It can rightfully be said that a people is “blessed” when the God of that people is the God Who has been displayed in His exaltation in the previous verses. He has chosen Israel “for His own inheritance” (Exodus 19:5; Deuteronomy 4:20; Deuteronomy 9:26; 29; Deuteronomy 32:9; cf. 1 Peter 2:9).

The God of this people “looks from heaven; He sees all the sons of men; from His dwelling place He looks out on all the inhabitants of the earth” (Psalms 33:13-14). His position in heaven, His exalted dwelling place, emphasizes His exaltation above all that is and is happening on earth and His untouchability to those who dwell on earth. He is not only the Almighty Who created everything and directs the course of history, He is also the Omniscient, Whose eyes are like a flame of fire (Revelation 1:14b). He sees right through you. From Him nothing is hidden. “All things are open and laid bare to the eyes of Him with whom we have to do” (Hebrews 4:13).

This does not mean that He is not intimately involved with the earth and its inhabitants. There is nothing that escapes Him. He not only sees everything that happens, but also “fashions the hearts of them all” (Psalms 33:15). Thus, as Creator, He also formed their bodies (Genesis 2:7). This means that He knows people’s hearts through and through. He knows all the deliberations that take place there, which are hidden from everyone.

In this, He “understands all their works”. Both the inner considerations, the motives of men, and their outer deeds He knows. And not only that. Not only can man never thwart God’s plans, but God controls man and uses him against his will in order to work out His plans and achieve His goal. We see the same thing with the devil. This does not change the responsibility of man and the devil. They are held fully responsible for “all their works”. It only makes it clear that God is above everything and can use even man’s rebellion for His purpose.

Psalms 68:14

Our Help and Our Shield

Compared to the power of God, the most powerful people like “the king” and “a warrior” are dwarfed (Psalms 33:16). They are powerless, even though they have a “mighty army” and “great strength”, to deliver themselves from an enemy or to save themselves from a threatening situation.

If a man counts solely on the great strength of a horse for a victory or to escape defeat, he will be deceived (Psalms 33:17). His hope in it is false. Man is foolish and suffers from hopeless overconfidence if he boasts and relies on human strength for victory. Only the LORD can give victory, for He controls everything.

In contrast to people who rely on the power of human resources, on the strength of a powerful ally, stand those who fear the LORD and hope for His lovingkindness (Psalms 33:18). They know that His eye is fixed on them in loving care and that He always sees them, which means that He is watching them in goodness (Job 36:7a). This is very much better than relying on human resources.

He delivers from death (Psalms 33:19). He also keeps alive in times of famine caused by the encirclement by an enemy (cf. Isaiah 36:12b). In a famine, any appeal to a king, a warrior, or a horse is futile (cf. 2 Kings 6:25-27; Isaiah 36:9b).

Psalms 33:20-21 are, as it were, the response of the remnant to the call to praise of Psa 33:1-3. Those who fear the LORD expect Him, that is, they look forward to what He is going to do (Psalms 33:20). They don’t take initiatives themselves, but leave it up to Him. What He determines is good. They boldly confess that He is their help and their shield (cf. Psalms 28:7). He is their Helper and Protector.

They declare that their hearts rejoice in Him (Psalms 33:21). The cause of this is their “trust in His holy name”. This means that they submit to Him, that is, they want God to be Who He is: God. His holy Name guarantees that He will work out all His plans to fulfill all His promises. When things go badly with Israel, the Name of the LORD is dishonored, and when things go well with Israel, the Name of the LORD is hallowed. When the Lord Jesus teaches His disciples to pray, the first thing He teaches them to say is: “Our Father who is in heaven, hallowed be Your name” (Matthew 6:9; cf. Isaiah 29:23; Isaiah 48:9-11).

The prayer for blessing in Psalms 33:22 is the expression of dependence on the lovingkindness of God. It is the desire that the promise of the covenant blessings be fulfilled by the LORD. By their expressed trust in and expectation of the LORD, the remnant may expect that the LORD will be faithful to His word and promise. The God-fearing ask for God’s lovingkindness upon them, meaning that it will guard over them, protect them, and guide them through life. They hope in Him and therefore all that He is, for He Himself is all they need to continue living their lives to His glory.

Psalms 68:15

Our Help and Our Shield

Compared to the power of God, the most powerful people like “the king” and “a warrior” are dwarfed (Psalms 33:16). They are powerless, even though they have a “mighty army” and “great strength”, to deliver themselves from an enemy or to save themselves from a threatening situation.

If a man counts solely on the great strength of a horse for a victory or to escape defeat, he will be deceived (Psalms 33:17). His hope in it is false. Man is foolish and suffers from hopeless overconfidence if he boasts and relies on human strength for victory. Only the LORD can give victory, for He controls everything.

In contrast to people who rely on the power of human resources, on the strength of a powerful ally, stand those who fear the LORD and hope for His lovingkindness (Psalms 33:18). They know that His eye is fixed on them in loving care and that He always sees them, which means that He is watching them in goodness (Job 36:7a). This is very much better than relying on human resources.

He delivers from death (Psalms 33:19). He also keeps alive in times of famine caused by the encirclement by an enemy (cf. Isaiah 36:12b). In a famine, any appeal to a king, a warrior, or a horse is futile (cf. 2 Kings 6:25-27; Isaiah 36:9b).

Psalms 33:20-21 are, as it were, the response of the remnant to the call to praise of Psa 33:1-3. Those who fear the LORD expect Him, that is, they look forward to what He is going to do (Psalms 33:20). They don’t take initiatives themselves, but leave it up to Him. What He determines is good. They boldly confess that He is their help and their shield (cf. Psalms 28:7). He is their Helper and Protector.

They declare that their hearts rejoice in Him (Psalms 33:21). The cause of this is their “trust in His holy name”. This means that they submit to Him, that is, they want God to be Who He is: God. His holy Name guarantees that He will work out all His plans to fulfill all His promises. When things go badly with Israel, the Name of the LORD is dishonored, and when things go well with Israel, the Name of the LORD is hallowed. When the Lord Jesus teaches His disciples to pray, the first thing He teaches them to say is: “Our Father who is in heaven, hallowed be Your name” (Matthew 6:9; cf. Isaiah 29:23; Isaiah 48:9-11).

The prayer for blessing in Psalms 33:22 is the expression of dependence on the lovingkindness of God. It is the desire that the promise of the covenant blessings be fulfilled by the LORD. By their expressed trust in and expectation of the LORD, the remnant may expect that the LORD will be faithful to His word and promise. The God-fearing ask for God’s lovingkindness upon them, meaning that it will guard over them, protect them, and guide them through life. They hope in Him and therefore all that He is, for He Himself is all they need to continue living their lives to His glory.

Psalms 68:16

Our Help and Our Shield

Compared to the power of God, the most powerful people like “the king” and “a warrior” are dwarfed (Psalms 33:16). They are powerless, even though they have a “mighty army” and “great strength”, to deliver themselves from an enemy or to save themselves from a threatening situation.

If a man counts solely on the great strength of a horse for a victory or to escape defeat, he will be deceived (Psalms 33:17). His hope in it is false. Man is foolish and suffers from hopeless overconfidence if he boasts and relies on human strength for victory. Only the LORD can give victory, for He controls everything.

In contrast to people who rely on the power of human resources, on the strength of a powerful ally, stand those who fear the LORD and hope for His lovingkindness (Psalms 33:18). They know that His eye is fixed on them in loving care and that He always sees them, which means that He is watching them in goodness (Job 36:7a). This is very much better than relying on human resources.

He delivers from death (Psalms 33:19). He also keeps alive in times of famine caused by the encirclement by an enemy (cf. Isaiah 36:12b). In a famine, any appeal to a king, a warrior, or a horse is futile (cf. 2 Kings 6:25-27; Isaiah 36:9b).

Psalms 33:20-21 are, as it were, the response of the remnant to the call to praise of Psa 33:1-3. Those who fear the LORD expect Him, that is, they look forward to what He is going to do (Psalms 33:20). They don’t take initiatives themselves, but leave it up to Him. What He determines is good. They boldly confess that He is their help and their shield (cf. Psalms 28:7). He is their Helper and Protector.

They declare that their hearts rejoice in Him (Psalms 33:21). The cause of this is their “trust in His holy name”. This means that they submit to Him, that is, they want God to be Who He is: God. His holy Name guarantees that He will work out all His plans to fulfill all His promises. When things go badly with Israel, the Name of the LORD is dishonored, and when things go well with Israel, the Name of the LORD is hallowed. When the Lord Jesus teaches His disciples to pray, the first thing He teaches them to say is: “Our Father who is in heaven, hallowed be Your name” (Matthew 6:9; cf. Isaiah 29:23; Isaiah 48:9-11).

The prayer for blessing in Psalms 33:22 is the expression of dependence on the lovingkindness of God. It is the desire that the promise of the covenant blessings be fulfilled by the LORD. By their expressed trust in and expectation of the LORD, the remnant may expect that the LORD will be faithful to His word and promise. The God-fearing ask for God’s lovingkindness upon them, meaning that it will guard over them, protect them, and guide them through life. They hope in Him and therefore all that He is, for He Himself is all they need to continue living their lives to His glory.

Psalms 68:17

Our Help and Our Shield

Compared to the power of God, the most powerful people like “the king” and “a warrior” are dwarfed (Psalms 33:16). They are powerless, even though they have a “mighty army” and “great strength”, to deliver themselves from an enemy or to save themselves from a threatening situation.

If a man counts solely on the great strength of a horse for a victory or to escape defeat, he will be deceived (Psalms 33:17). His hope in it is false. Man is foolish and suffers from hopeless overconfidence if he boasts and relies on human strength for victory. Only the LORD can give victory, for He controls everything.

In contrast to people who rely on the power of human resources, on the strength of a powerful ally, stand those who fear the LORD and hope for His lovingkindness (Psalms 33:18). They know that His eye is fixed on them in loving care and that He always sees them, which means that He is watching them in goodness (Job 36:7a). This is very much better than relying on human resources.

He delivers from death (Psalms 33:19). He also keeps alive in times of famine caused by the encirclement by an enemy (cf. Isaiah 36:12b). In a famine, any appeal to a king, a warrior, or a horse is futile (cf. 2 Kings 6:25-27; Isaiah 36:9b).

Psalms 33:20-21 are, as it were, the response of the remnant to the call to praise of Psa 33:1-3. Those who fear the LORD expect Him, that is, they look forward to what He is going to do (Psalms 33:20). They don’t take initiatives themselves, but leave it up to Him. What He determines is good. They boldly confess that He is their help and their shield (cf. Psalms 28:7). He is their Helper and Protector.

They declare that their hearts rejoice in Him (Psalms 33:21). The cause of this is their “trust in His holy name”. This means that they submit to Him, that is, they want God to be Who He is: God. His holy Name guarantees that He will work out all His plans to fulfill all His promises. When things go badly with Israel, the Name of the LORD is dishonored, and when things go well with Israel, the Name of the LORD is hallowed. When the Lord Jesus teaches His disciples to pray, the first thing He teaches them to say is: “Our Father who is in heaven, hallowed be Your name” (Matthew 6:9; cf. Isaiah 29:23; Isaiah 48:9-11).

The prayer for blessing in Psalms 33:22 is the expression of dependence on the lovingkindness of God. It is the desire that the promise of the covenant blessings be fulfilled by the LORD. By their expressed trust in and expectation of the LORD, the remnant may expect that the LORD will be faithful to His word and promise. The God-fearing ask for God’s lovingkindness upon them, meaning that it will guard over them, protect them, and guide them through life. They hope in Him and therefore all that He is, for He Himself is all they need to continue living their lives to His glory.

Psalms 68:18

Our Help and Our Shield

Compared to the power of God, the most powerful people like “the king” and “a warrior” are dwarfed (Psalms 33:16). They are powerless, even though they have a “mighty army” and “great strength”, to deliver themselves from an enemy or to save themselves from a threatening situation.

If a man counts solely on the great strength of a horse for a victory or to escape defeat, he will be deceived (Psalms 33:17). His hope in it is false. Man is foolish and suffers from hopeless overconfidence if he boasts and relies on human strength for victory. Only the LORD can give victory, for He controls everything.

In contrast to people who rely on the power of human resources, on the strength of a powerful ally, stand those who fear the LORD and hope for His lovingkindness (Psalms 33:18). They know that His eye is fixed on them in loving care and that He always sees them, which means that He is watching them in goodness (Job 36:7a). This is very much better than relying on human resources.

He delivers from death (Psalms 33:19). He also keeps alive in times of famine caused by the encirclement by an enemy (cf. Isaiah 36:12b). In a famine, any appeal to a king, a warrior, or a horse is futile (cf. 2 Kings 6:25-27; Isaiah 36:9b).

Psalms 33:20-21 are, as it were, the response of the remnant to the call to praise of Psa 33:1-3. Those who fear the LORD expect Him, that is, they look forward to what He is going to do (Psalms 33:20). They don’t take initiatives themselves, but leave it up to Him. What He determines is good. They boldly confess that He is their help and their shield (cf. Psalms 28:7). He is their Helper and Protector.

They declare that their hearts rejoice in Him (Psalms 33:21). The cause of this is their “trust in His holy name”. This means that they submit to Him, that is, they want God to be Who He is: God. His holy Name guarantees that He will work out all His plans to fulfill all His promises. When things go badly with Israel, the Name of the LORD is dishonored, and when things go well with Israel, the Name of the LORD is hallowed. When the Lord Jesus teaches His disciples to pray, the first thing He teaches them to say is: “Our Father who is in heaven, hallowed be Your name” (Matthew 6:9; cf. Isaiah 29:23; Isaiah 48:9-11).

The prayer for blessing in Psalms 33:22 is the expression of dependence on the lovingkindness of God. It is the desire that the promise of the covenant blessings be fulfilled by the LORD. By their expressed trust in and expectation of the LORD, the remnant may expect that the LORD will be faithful to His word and promise. The God-fearing ask for God’s lovingkindness upon them, meaning that it will guard over them, protect them, and guide them through life. They hope in Him and therefore all that He is, for He Himself is all they need to continue living their lives to His glory.

Psalms 68:19

Our Help and Our Shield

Compared to the power of God, the most powerful people like “the king” and “a warrior” are dwarfed (Psalms 33:16). They are powerless, even though they have a “mighty army” and “great strength”, to deliver themselves from an enemy or to save themselves from a threatening situation.

If a man counts solely on the great strength of a horse for a victory or to escape defeat, he will be deceived (Psalms 33:17). His hope in it is false. Man is foolish and suffers from hopeless overconfidence if he boasts and relies on human strength for victory. Only the LORD can give victory, for He controls everything.

In contrast to people who rely on the power of human resources, on the strength of a powerful ally, stand those who fear the LORD and hope for His lovingkindness (Psalms 33:18). They know that His eye is fixed on them in loving care and that He always sees them, which means that He is watching them in goodness (Job 36:7a). This is very much better than relying on human resources.

He delivers from death (Psalms 33:19). He also keeps alive in times of famine caused by the encirclement by an enemy (cf. Isaiah 36:12b). In a famine, any appeal to a king, a warrior, or a horse is futile (cf. 2 Kings 6:25-27; Isaiah 36:9b).

Psalms 33:20-21 are, as it were, the response of the remnant to the call to praise of Psa 33:1-3. Those who fear the LORD expect Him, that is, they look forward to what He is going to do (Psalms 33:20). They don’t take initiatives themselves, but leave it up to Him. What He determines is good. They boldly confess that He is their help and their shield (cf. Psalms 28:7). He is their Helper and Protector.

They declare that their hearts rejoice in Him (Psalms 33:21). The cause of this is their “trust in His holy name”. This means that they submit to Him, that is, they want God to be Who He is: God. His holy Name guarantees that He will work out all His plans to fulfill all His promises. When things go badly with Israel, the Name of the LORD is dishonored, and when things go well with Israel, the Name of the LORD is hallowed. When the Lord Jesus teaches His disciples to pray, the first thing He teaches them to say is: “Our Father who is in heaven, hallowed be Your name” (Matthew 6:9; cf. Isaiah 29:23; Isaiah 48:9-11).

The prayer for blessing in Psalms 33:22 is the expression of dependence on the lovingkindness of God. It is the desire that the promise of the covenant blessings be fulfilled by the LORD. By their expressed trust in and expectation of the LORD, the remnant may expect that the LORD will be faithful to His word and promise. The God-fearing ask for God’s lovingkindness upon them, meaning that it will guard over them, protect them, and guide them through life. They hope in Him and therefore all that He is, for He Himself is all they need to continue living their lives to His glory.

Psalms 68:20

Our Help and Our Shield

Compared to the power of God, the most powerful people like “the king” and “a warrior” are dwarfed (Psalms 33:16). They are powerless, even though they have a “mighty army” and “great strength”, to deliver themselves from an enemy or to save themselves from a threatening situation.

If a man counts solely on the great strength of a horse for a victory or to escape defeat, he will be deceived (Psalms 33:17). His hope in it is false. Man is foolish and suffers from hopeless overconfidence if he boasts and relies on human strength for victory. Only the LORD can give victory, for He controls everything.

In contrast to people who rely on the power of human resources, on the strength of a powerful ally, stand those who fear the LORD and hope for His lovingkindness (Psalms 33:18). They know that His eye is fixed on them in loving care and that He always sees them, which means that He is watching them in goodness (Job 36:7a). This is very much better than relying on human resources.

He delivers from death (Psalms 33:19). He also keeps alive in times of famine caused by the encirclement by an enemy (cf. Isaiah 36:12b). In a famine, any appeal to a king, a warrior, or a horse is futile (cf. 2 Kings 6:25-27; Isaiah 36:9b).

Psalms 33:20-21 are, as it were, the response of the remnant to the call to praise of Psa 33:1-3. Those who fear the LORD expect Him, that is, they look forward to what He is going to do (Psalms 33:20). They don’t take initiatives themselves, but leave it up to Him. What He determines is good. They boldly confess that He is their help and their shield (cf. Psalms 28:7). He is their Helper and Protector.

They declare that their hearts rejoice in Him (Psalms 33:21). The cause of this is their “trust in His holy name”. This means that they submit to Him, that is, they want God to be Who He is: God. His holy Name guarantees that He will work out all His plans to fulfill all His promises. When things go badly with Israel, the Name of the LORD is dishonored, and when things go well with Israel, the Name of the LORD is hallowed. When the Lord Jesus teaches His disciples to pray, the first thing He teaches them to say is: “Our Father who is in heaven, hallowed be Your name” (Matthew 6:9; cf. Isaiah 29:23; Isaiah 48:9-11).

The prayer for blessing in Psalms 33:22 is the expression of dependence on the lovingkindness of God. It is the desire that the promise of the covenant blessings be fulfilled by the LORD. By their expressed trust in and expectation of the LORD, the remnant may expect that the LORD will be faithful to His word and promise. The God-fearing ask for God’s lovingkindness upon them, meaning that it will guard over them, protect them, and guide them through life. They hope in Him and therefore all that He is, for He Himself is all they need to continue living their lives to His glory.

Psalms 68:22

Introduction

The psalm is written in the form of what is known as an acrostic. That is, each verse of this psalm begins with a consecutive letter of the twenty-two letters of the Hebrew alphabet. This form is an aid in memorizing a section. The use of this form also indicates that God’s Spirit uses the entire richness of language to describe the content of the experience.

However, one letter is missing from this psalm. Between Psalms 34:5 and Psalms 34:6 the letter vav is missing. Psalms 34:2-5 are a testimony of faith, but Psalms 34:6 makes it clear that David has fallen very deeply because of his behavior. This hints at the irregularity that can occur in the path a believer should walk. This is expressed by a bump, a missing letter in the acrostic. This is deliberately brought in. In Psalms 25 we see the same phenomenon (Psalms 25:17; 18).

Call to Continually Praise God

For “[A Psalm] of David” (Psalms 34:1a) see at Psalms 3:1.

This psalm is one of the fifteen psalms that mentions the occasion of its writing (Psalms 3; 7; 9; 18; 30; 34; 51; 52; 54; 56; 57; 59; 60; 63; 142). The background of this psalm is a short stay of David with Achish, who is here called Abimelech (1 Samuel 21:10-15). Abimelech is the title of Philistine kings (Genesis 20:2; Genesis 26:1). David feels compelled to leave his land, the land over which he will rule according to God’s promises, and seeks refuge with Achish, the king of Gath, one of the five Philistine cities.

When David notices that he has been recognized, he becomes afraid. Fear is always a bad counselor and an enemy of faith and love. Indeed, perfect love drives out fear (1 John 4:18). A person grows and achieves victories according to how much he overcomes fear by his faith. David, however, is not guided by his faith during this period. He knows that the Philistines see in him a powerful enemy whom they got hold of by his arrival just like that (Psalms 56:1). He knows no other solution to this problem than to behave like a madman. He presents himself as someone who has lost his mind.

David here sinks far below the level of a believer. This is not a stratagem, but an act of desperation. A believer who deliberately behaves like an idiot sets a totally wrong example. He casts a libel on the Name of the Lord. Let’s not judge David too harshly about it. How many times have we deliberately behaved differently for fear of reactions of hostility from the world and, to put it mildly, not been witnesses to the Lord Jesus?

David’s downfall is great. His behavior works that Achish drives him away as we read here. Certainly, he has escaped from a dangerous situation, but how libelous is his salvation. There is much to be ashamed of. What remains is the grace of God. That God’s grace also plays a role in this whole event is evident from the two psalms that arose in his heart during his stay with Achish in Gath (Psalms 34; 56). In the description of the events we see his outward behavior. In both psalms we see what went on in his heart during those events.

Psalms 34 shows what is in his heart when he is afraid of Abimelech. His heart cries out to God and He saves him, for he is brokenhearted and crushed in spirit (Psalms 34:18).

David says that He will bless, or praise, the LORD “at all times”, that is, always (Psalms 34:1b). This is how a thanksgiving psalm usually begins. After his rescue from such a difficult and degrading situation, he is full of gratitude to the LORD. He resolves that praise for Him will be “continually” in his mouth. “At all times” and “continually” means that the LORD is worthy of our praising Him not only when we are living in prosperity, but also when things are against us, i.e. regardless of circumstance (cf. 1 Thessalonians 5:16; Philippians 4:4).

He does not owe his deliverance from Abimelech’s grip into which he put himself, to himself, but to the LORD. Although he has acted like a madman, the LORD has worked in the heart of Abimelech not to kill him, but to drive him away. Therefore, he is still alive and free. It is the occasion for his soul to boast in the LORD (Psalms 34:2).

His experience has made him humble. The humble or lowly are people who, like him, have learned to be humble and submissive and to expect nothing more from themselves. A humble or humbled person is one whose spirit has been broken, because the Word has struck him in his distress (Isaiah 66:2), one who has humbled himself under the strong hand of God (1 Peter 5:6).

When David was in distress, he cried out to God from the depths of his soul. His experience that the LORD takes notice of such people (Isaiah 66:2) is an encouragement to others in similar situations. They will hear of what God has done for David. They will recognize that and rejoice that David was thus saved by the LORD.

David therefore calls them to join him in magnifying the LORD (Psalms 34:3). They have come to know the LORD in a similar way. Therefore, they can with David exalt His Name, that is, make known the glory of His Name. His Name is His Being, it is all that He is and in which His own have come to know Him. His goodness is expressed here in the fact that He lets Himself be entreated. The moment you ask for salvation in your distress, He hears and answers that prayer (Psalms 34:4; 6). That is the reason to praise His Name.

Psalms 68:23

Introduction

The psalm is written in the form of what is known as an acrostic. That is, each verse of this psalm begins with a consecutive letter of the twenty-two letters of the Hebrew alphabet. This form is an aid in memorizing a section. The use of this form also indicates that God’s Spirit uses the entire richness of language to describe the content of the experience.

However, one letter is missing from this psalm. Between Psalms 34:5 and Psalms 34:6 the letter vav is missing. Psalms 34:2-5 are a testimony of faith, but Psalms 34:6 makes it clear that David has fallen very deeply because of his behavior. This hints at the irregularity that can occur in the path a believer should walk. This is expressed by a bump, a missing letter in the acrostic. This is deliberately brought in. In Psalms 25 we see the same phenomenon (Psalms 25:17; 18).

Call to Continually Praise God

For “[A Psalm] of David” (Psalms 34:1a) see at Psalms 3:1.

This psalm is one of the fifteen psalms that mentions the occasion of its writing (Psalms 3; 7; 9; 18; 30; 34; 51; 52; 54; 56; 57; 59; 60; 63; 142). The background of this psalm is a short stay of David with Achish, who is here called Abimelech (1 Samuel 21:10-15). Abimelech is the title of Philistine kings (Genesis 20:2; Genesis 26:1). David feels compelled to leave his land, the land over which he will rule according to God’s promises, and seeks refuge with Achish, the king of Gath, one of the five Philistine cities.

When David notices that he has been recognized, he becomes afraid. Fear is always a bad counselor and an enemy of faith and love. Indeed, perfect love drives out fear (1 John 4:18). A person grows and achieves victories according to how much he overcomes fear by his faith. David, however, is not guided by his faith during this period. He knows that the Philistines see in him a powerful enemy whom they got hold of by his arrival just like that (Psalms 56:1). He knows no other solution to this problem than to behave like a madman. He presents himself as someone who has lost his mind.

David here sinks far below the level of a believer. This is not a stratagem, but an act of desperation. A believer who deliberately behaves like an idiot sets a totally wrong example. He casts a libel on the Name of the Lord. Let’s not judge David too harshly about it. How many times have we deliberately behaved differently for fear of reactions of hostility from the world and, to put it mildly, not been witnesses to the Lord Jesus?

David’s downfall is great. His behavior works that Achish drives him away as we read here. Certainly, he has escaped from a dangerous situation, but how libelous is his salvation. There is much to be ashamed of. What remains is the grace of God. That God’s grace also plays a role in this whole event is evident from the two psalms that arose in his heart during his stay with Achish in Gath (Psalms 34; 56). In the description of the events we see his outward behavior. In both psalms we see what went on in his heart during those events.

Psalms 34 shows what is in his heart when he is afraid of Abimelech. His heart cries out to God and He saves him, for he is brokenhearted and crushed in spirit (Psalms 34:18).

David says that He will bless, or praise, the LORD “at all times”, that is, always (Psalms 34:1b). This is how a thanksgiving psalm usually begins. After his rescue from such a difficult and degrading situation, he is full of gratitude to the LORD. He resolves that praise for Him will be “continually” in his mouth. “At all times” and “continually” means that the LORD is worthy of our praising Him not only when we are living in prosperity, but also when things are against us, i.e. regardless of circumstance (cf. 1 Thessalonians 5:16; Philippians 4:4).

He does not owe his deliverance from Abimelech’s grip into which he put himself, to himself, but to the LORD. Although he has acted like a madman, the LORD has worked in the heart of Abimelech not to kill him, but to drive him away. Therefore, he is still alive and free. It is the occasion for his soul to boast in the LORD (Psalms 34:2).

His experience has made him humble. The humble or lowly are people who, like him, have learned to be humble and submissive and to expect nothing more from themselves. A humble or humbled person is one whose spirit has been broken, because the Word has struck him in his distress (Isaiah 66:2), one who has humbled himself under the strong hand of God (1 Peter 5:6).

When David was in distress, he cried out to God from the depths of his soul. His experience that the LORD takes notice of such people (Isaiah 66:2) is an encouragement to others in similar situations. They will hear of what God has done for David. They will recognize that and rejoice that David was thus saved by the LORD.

David therefore calls them to join him in magnifying the LORD (Psalms 34:3). They have come to know the LORD in a similar way. Therefore, they can with David exalt His Name, that is, make known the glory of His Name. His Name is His Being, it is all that He is and in which His own have come to know Him. His goodness is expressed here in the fact that He lets Himself be entreated. The moment you ask for salvation in your distress, He hears and answers that prayer (Psalms 34:4; 6). That is the reason to praise His Name.

Psalms 68:24

Introduction

The psalm is written in the form of what is known as an acrostic. That is, each verse of this psalm begins with a consecutive letter of the twenty-two letters of the Hebrew alphabet. This form is an aid in memorizing a section. The use of this form also indicates that God’s Spirit uses the entire richness of language to describe the content of the experience.

However, one letter is missing from this psalm. Between Psalms 34:5 and Psalms 34:6 the letter vav is missing. Psalms 34:2-5 are a testimony of faith, but Psalms 34:6 makes it clear that David has fallen very deeply because of his behavior. This hints at the irregularity that can occur in the path a believer should walk. This is expressed by a bump, a missing letter in the acrostic. This is deliberately brought in. In Psalms 25 we see the same phenomenon (Psalms 25:17; 18).

Call to Continually Praise God

For “[A Psalm] of David” (Psalms 34:1a) see at Psalms 3:1.

This psalm is one of the fifteen psalms that mentions the occasion of its writing (Psalms 3; 7; 9; 18; 30; 34; 51; 52; 54; 56; 57; 59; 60; 63; 142). The background of this psalm is a short stay of David with Achish, who is here called Abimelech (1 Samuel 21:10-15). Abimelech is the title of Philistine kings (Genesis 20:2; Genesis 26:1). David feels compelled to leave his land, the land over which he will rule according to God’s promises, and seeks refuge with Achish, the king of Gath, one of the five Philistine cities.

When David notices that he has been recognized, he becomes afraid. Fear is always a bad counselor and an enemy of faith and love. Indeed, perfect love drives out fear (1 John 4:18). A person grows and achieves victories according to how much he overcomes fear by his faith. David, however, is not guided by his faith during this period. He knows that the Philistines see in him a powerful enemy whom they got hold of by his arrival just like that (Psalms 56:1). He knows no other solution to this problem than to behave like a madman. He presents himself as someone who has lost his mind.

David here sinks far below the level of a believer. This is not a stratagem, but an act of desperation. A believer who deliberately behaves like an idiot sets a totally wrong example. He casts a libel on the Name of the Lord. Let’s not judge David too harshly about it. How many times have we deliberately behaved differently for fear of reactions of hostility from the world and, to put it mildly, not been witnesses to the Lord Jesus?

David’s downfall is great. His behavior works that Achish drives him away as we read here. Certainly, he has escaped from a dangerous situation, but how libelous is his salvation. There is much to be ashamed of. What remains is the grace of God. That God’s grace also plays a role in this whole event is evident from the two psalms that arose in his heart during his stay with Achish in Gath (Psalms 34; 56). In the description of the events we see his outward behavior. In both psalms we see what went on in his heart during those events.

Psalms 34 shows what is in his heart when he is afraid of Abimelech. His heart cries out to God and He saves him, for he is brokenhearted and crushed in spirit (Psalms 34:18).

David says that He will bless, or praise, the LORD “at all times”, that is, always (Psalms 34:1b). This is how a thanksgiving psalm usually begins. After his rescue from such a difficult and degrading situation, he is full of gratitude to the LORD. He resolves that praise for Him will be “continually” in his mouth. “At all times” and “continually” means that the LORD is worthy of our praising Him not only when we are living in prosperity, but also when things are against us, i.e. regardless of circumstance (cf. 1 Thessalonians 5:16; Philippians 4:4).

He does not owe his deliverance from Abimelech’s grip into which he put himself, to himself, but to the LORD. Although he has acted like a madman, the LORD has worked in the heart of Abimelech not to kill him, but to drive him away. Therefore, he is still alive and free. It is the occasion for his soul to boast in the LORD (Psalms 34:2).

His experience has made him humble. The humble or lowly are people who, like him, have learned to be humble and submissive and to expect nothing more from themselves. A humble or humbled person is one whose spirit has been broken, because the Word has struck him in his distress (Isaiah 66:2), one who has humbled himself under the strong hand of God (1 Peter 5:6).

When David was in distress, he cried out to God from the depths of his soul. His experience that the LORD takes notice of such people (Isaiah 66:2) is an encouragement to others in similar situations. They will hear of what God has done for David. They will recognize that and rejoice that David was thus saved by the LORD.

David therefore calls them to join him in magnifying the LORD (Psalms 34:3). They have come to know the LORD in a similar way. Therefore, they can with David exalt His Name, that is, make known the glory of His Name. His Name is His Being, it is all that He is and in which His own have come to know Him. His goodness is expressed here in the fact that He lets Himself be entreated. The moment you ask for salvation in your distress, He hears and answers that prayer (Psalms 34:4; 6). That is the reason to praise His Name.

Psalms 68:25

Seeking, Looking to and Fearing the LORD

In these verses follows the motivation for praising the LORD that David called for in the previous verses. It has become clear that the LORD is a Helper in need. In Psalms 34:4 and Psalms 34:6 David expresses a personal experience. In the subsequent verses Psalms 34:5 and Psalms 34:7, he expresses a general testimony on that basis as an encouragement to others. In the subsequent verses Psalms 34:6 and Psalms 34:8, he expresses a general testimony on that basis as an encouragement to others. Psalms 34:8 is an exhortation based on his experience and testimony.

In Psalms 34:4, David testifies to what is often found in Psalms: his seeking of God in his distress and God’s response in deliverance. The deliverance here is total, it is “from all my fears”. God delivered him from everything that made him fear (1 Samuel 21:12).

In Psalms 34:5, David expands this to a plural “they”. He does not say who these ‘they’ are, but we may assume that this is the little group of men who are with him. They also look forward to the LORD and “were radiant” (cf. Isaiah 60:5). The LORD helped them, so that their faces did not become red with shame (cf. Psalms 35:4).

In them we recognize the faithful remnant. In the end time, when there are so many enemies who make them fearful, they will be looking forward to Him, yes, their faces will be shining. When one sees the Lord, one becomes glad (John 20:20; cf. 1 Samuel 6:13). They will not be ashamed in their trust in Him, for they will be delivered ‘from all that they fear’.

David speaks of himself as “this poor man” (Psalms 34:6). This means that David in great distress humbled himself under the powerful hand of God (1 Peter 5:6). From what David experienced, others can learn how the LORD acts again and again. Therefore, he speaks of himself in the third person. He sets himself as an example of how the LORD saves an afflicted person who cries out to Him “out of all his troubles”.

In Psalms 34:7 he expands that again and speaks of “those who fear” the LORD. Around them the angel of the LORD encamps and rescues them (cf. Zechariah 9:8; 2 Kings 6:15-17). The Angel of the LORD is the appearance of the LORD or the Lord Jesus in the Old Testament (cf. Genesis 16:7-13).

David concludes sharing his experiences with the call to “taste and see that the LORD is good” (Psalms 34:8). Psalms 34:8b is the explanation of Psa 34:8a. We can taste that God is good when we take refuge in Him in great distress. Those who do so are happy, blessed, because God shows His goodness at such a time. David testified of it, so everyone can taste it and see it. We can taste and see God’s goodness in what He has done in the lives of others.

Yet the real tasting and seeing of God’s goodness will not really happen to us until we ourselves have experienced God in this way in our personal circumstances. It is therefore a call to go our way in fellowship with Him, in order that this may become our experience too. This means that we take refuge in Him in everything. Then we are blessed, full of happiness.

Peter quotes this verse in connection with our spiritual growth (1 Peter 2:3-4). For this we are not primarily dependent on a good intellect, but on our spiritual taste. The things Peter speaks of are not addressed to the intellect, but to the heart that has tasted and seen “that the LORD is good”.

Peter speaks of experiencing goodness – Hebrew tov (Psalms 34:8a) – when we come to Him, that is, in our distress, we resort to Him. He himself has tasted and seen that the Lord is good. After having denied the Lord Jesus, he is restored by Him. He is again used by the Lord in His service and may serve his brethren with the experience he has gained.

Psalms 68:26

Seeking, Looking to and Fearing the LORD

In these verses follows the motivation for praising the LORD that David called for in the previous verses. It has become clear that the LORD is a Helper in need. In Psalms 34:4 and Psalms 34:6 David expresses a personal experience. In the subsequent verses Psalms 34:5 and Psalms 34:7, he expresses a general testimony on that basis as an encouragement to others. In the subsequent verses Psalms 34:6 and Psalms 34:8, he expresses a general testimony on that basis as an encouragement to others. Psalms 34:8 is an exhortation based on his experience and testimony.

In Psalms 34:4, David testifies to what is often found in Psalms: his seeking of God in his distress and God’s response in deliverance. The deliverance here is total, it is “from all my fears”. God delivered him from everything that made him fear (1 Samuel 21:12).

In Psalms 34:5, David expands this to a plural “they”. He does not say who these ‘they’ are, but we may assume that this is the little group of men who are with him. They also look forward to the LORD and “were radiant” (cf. Isaiah 60:5). The LORD helped them, so that their faces did not become red with shame (cf. Psalms 35:4).

In them we recognize the faithful remnant. In the end time, when there are so many enemies who make them fearful, they will be looking forward to Him, yes, their faces will be shining. When one sees the Lord, one becomes glad (John 20:20; cf. 1 Samuel 6:13). They will not be ashamed in their trust in Him, for they will be delivered ‘from all that they fear’.

David speaks of himself as “this poor man” (Psalms 34:6). This means that David in great distress humbled himself under the powerful hand of God (1 Peter 5:6). From what David experienced, others can learn how the LORD acts again and again. Therefore, he speaks of himself in the third person. He sets himself as an example of how the LORD saves an afflicted person who cries out to Him “out of all his troubles”.

In Psalms 34:7 he expands that again and speaks of “those who fear” the LORD. Around them the angel of the LORD encamps and rescues them (cf. Zechariah 9:8; 2 Kings 6:15-17). The Angel of the LORD is the appearance of the LORD or the Lord Jesus in the Old Testament (cf. Genesis 16:7-13).

David concludes sharing his experiences with the call to “taste and see that the LORD is good” (Psalms 34:8). Psalms 34:8b is the explanation of Psa 34:8a. We can taste that God is good when we take refuge in Him in great distress. Those who do so are happy, blessed, because God shows His goodness at such a time. David testified of it, so everyone can taste it and see it. We can taste and see God’s goodness in what He has done in the lives of others.

Yet the real tasting and seeing of God’s goodness will not really happen to us until we ourselves have experienced God in this way in our personal circumstances. It is therefore a call to go our way in fellowship with Him, in order that this may become our experience too. This means that we take refuge in Him in everything. Then we are blessed, full of happiness.

Peter quotes this verse in connection with our spiritual growth (1 Peter 2:3-4). For this we are not primarily dependent on a good intellect, but on our spiritual taste. The things Peter speaks of are not addressed to the intellect, but to the heart that has tasted and seen “that the LORD is good”.

Peter speaks of experiencing goodness – Hebrew tov (Psalms 34:8a) – when we come to Him, that is, in our distress, we resort to Him. He himself has tasted and seen that the Lord is good. After having denied the Lord Jesus, he is restored by Him. He is again used by the Lord in His service and may serve his brethren with the experience he has gained.

Psalms 68:27

Seeking, Looking to and Fearing the LORD

In these verses follows the motivation for praising the LORD that David called for in the previous verses. It has become clear that the LORD is a Helper in need. In Psalms 34:4 and Psalms 34:6 David expresses a personal experience. In the subsequent verses Psalms 34:5 and Psalms 34:7, he expresses a general testimony on that basis as an encouragement to others. In the subsequent verses Psalms 34:6 and Psalms 34:8, he expresses a general testimony on that basis as an encouragement to others. Psalms 34:8 is an exhortation based on his experience and testimony.

In Psalms 34:4, David testifies to what is often found in Psalms: his seeking of God in his distress and God’s response in deliverance. The deliverance here is total, it is “from all my fears”. God delivered him from everything that made him fear (1 Samuel 21:12).

In Psalms 34:5, David expands this to a plural “they”. He does not say who these ‘they’ are, but we may assume that this is the little group of men who are with him. They also look forward to the LORD and “were radiant” (cf. Isaiah 60:5). The LORD helped them, so that their faces did not become red with shame (cf. Psalms 35:4).

In them we recognize the faithful remnant. In the end time, when there are so many enemies who make them fearful, they will be looking forward to Him, yes, their faces will be shining. When one sees the Lord, one becomes glad (John 20:20; cf. 1 Samuel 6:13). They will not be ashamed in their trust in Him, for they will be delivered ‘from all that they fear’.

David speaks of himself as “this poor man” (Psalms 34:6). This means that David in great distress humbled himself under the powerful hand of God (1 Peter 5:6). From what David experienced, others can learn how the LORD acts again and again. Therefore, he speaks of himself in the third person. He sets himself as an example of how the LORD saves an afflicted person who cries out to Him “out of all his troubles”.

In Psalms 34:7 he expands that again and speaks of “those who fear” the LORD. Around them the angel of the LORD encamps and rescues them (cf. Zechariah 9:8; 2 Kings 6:15-17). The Angel of the LORD is the appearance of the LORD or the Lord Jesus in the Old Testament (cf. Genesis 16:7-13).

David concludes sharing his experiences with the call to “taste and see that the LORD is good” (Psalms 34:8). Psalms 34:8b is the explanation of Psa 34:8a. We can taste that God is good when we take refuge in Him in great distress. Those who do so are happy, blessed, because God shows His goodness at such a time. David testified of it, so everyone can taste it and see it. We can taste and see God’s goodness in what He has done in the lives of others.

Yet the real tasting and seeing of God’s goodness will not really happen to us until we ourselves have experienced God in this way in our personal circumstances. It is therefore a call to go our way in fellowship with Him, in order that this may become our experience too. This means that we take refuge in Him in everything. Then we are blessed, full of happiness.

Peter quotes this verse in connection with our spiritual growth (1 Peter 2:3-4). For this we are not primarily dependent on a good intellect, but on our spiritual taste. The things Peter speaks of are not addressed to the intellect, but to the heart that has tasted and seen “that the LORD is good”.

Peter speaks of experiencing goodness – Hebrew tov (Psalms 34:8a) – when we come to Him, that is, in our distress, we resort to Him. He himself has tasted and seen that the Lord is good. After having denied the Lord Jesus, he is restored by Him. He is again used by the Lord in His service and may serve his brethren with the experience he has gained.

Psalms 68:28

Seeking, Looking to and Fearing the LORD

In these verses follows the motivation for praising the LORD that David called for in the previous verses. It has become clear that the LORD is a Helper in need. In Psalms 34:4 and Psalms 34:6 David expresses a personal experience. In the subsequent verses Psalms 34:5 and Psalms 34:7, he expresses a general testimony on that basis as an encouragement to others. In the subsequent verses Psalms 34:6 and Psalms 34:8, he expresses a general testimony on that basis as an encouragement to others. Psalms 34:8 is an exhortation based on his experience and testimony.

In Psalms 34:4, David testifies to what is often found in Psalms: his seeking of God in his distress and God’s response in deliverance. The deliverance here is total, it is “from all my fears”. God delivered him from everything that made him fear (1 Samuel 21:12).

In Psalms 34:5, David expands this to a plural “they”. He does not say who these ‘they’ are, but we may assume that this is the little group of men who are with him. They also look forward to the LORD and “were radiant” (cf. Isaiah 60:5). The LORD helped them, so that their faces did not become red with shame (cf. Psalms 35:4).

In them we recognize the faithful remnant. In the end time, when there are so many enemies who make them fearful, they will be looking forward to Him, yes, their faces will be shining. When one sees the Lord, one becomes glad (John 20:20; cf. 1 Samuel 6:13). They will not be ashamed in their trust in Him, for they will be delivered ‘from all that they fear’.

David speaks of himself as “this poor man” (Psalms 34:6). This means that David in great distress humbled himself under the powerful hand of God (1 Peter 5:6). From what David experienced, others can learn how the LORD acts again and again. Therefore, he speaks of himself in the third person. He sets himself as an example of how the LORD saves an afflicted person who cries out to Him “out of all his troubles”.

In Psalms 34:7 he expands that again and speaks of “those who fear” the LORD. Around them the angel of the LORD encamps and rescues them (cf. Zechariah 9:8; 2 Kings 6:15-17). The Angel of the LORD is the appearance of the LORD or the Lord Jesus in the Old Testament (cf. Genesis 16:7-13).

David concludes sharing his experiences with the call to “taste and see that the LORD is good” (Psalms 34:8). Psalms 34:8b is the explanation of Psa 34:8a. We can taste that God is good when we take refuge in Him in great distress. Those who do so are happy, blessed, because God shows His goodness at such a time. David testified of it, so everyone can taste it and see it. We can taste and see God’s goodness in what He has done in the lives of others.

Yet the real tasting and seeing of God’s goodness will not really happen to us until we ourselves have experienced God in this way in our personal circumstances. It is therefore a call to go our way in fellowship with Him, in order that this may become our experience too. This means that we take refuge in Him in everything. Then we are blessed, full of happiness.

Peter quotes this verse in connection with our spiritual growth (1 Peter 2:3-4). For this we are not primarily dependent on a good intellect, but on our spiritual taste. The things Peter speaks of are not addressed to the intellect, but to the heart that has tasted and seen “that the LORD is good”.

Peter speaks of experiencing goodness – Hebrew tov (Psalms 34:8a) – when we come to Him, that is, in our distress, we resort to Him. He himself has tasted and seen that the Lord is good. After having denied the Lord Jesus, he is restored by Him. He is again used by the Lord in His service and may serve his brethren with the experience he has gained.

Psalms 68:29

Seeking, Looking to and Fearing the LORD

In these verses follows the motivation for praising the LORD that David called for in the previous verses. It has become clear that the LORD is a Helper in need. In Psalms 34:4 and Psalms 34:6 David expresses a personal experience. In the subsequent verses Psalms 34:5 and Psalms 34:7, he expresses a general testimony on that basis as an encouragement to others. In the subsequent verses Psalms 34:6 and Psalms 34:8, he expresses a general testimony on that basis as an encouragement to others. Psalms 34:8 is an exhortation based on his experience and testimony.

In Psalms 34:4, David testifies to what is often found in Psalms: his seeking of God in his distress and God’s response in deliverance. The deliverance here is total, it is “from all my fears”. God delivered him from everything that made him fear (1 Samuel 21:12).

In Psalms 34:5, David expands this to a plural “they”. He does not say who these ‘they’ are, but we may assume that this is the little group of men who are with him. They also look forward to the LORD and “were radiant” (cf. Isaiah 60:5). The LORD helped them, so that their faces did not become red with shame (cf. Psalms 35:4).

In them we recognize the faithful remnant. In the end time, when there are so many enemies who make them fearful, they will be looking forward to Him, yes, their faces will be shining. When one sees the Lord, one becomes glad (John 20:20; cf. 1 Samuel 6:13). They will not be ashamed in their trust in Him, for they will be delivered ‘from all that they fear’.

David speaks of himself as “this poor man” (Psalms 34:6). This means that David in great distress humbled himself under the powerful hand of God (1 Peter 5:6). From what David experienced, others can learn how the LORD acts again and again. Therefore, he speaks of himself in the third person. He sets himself as an example of how the LORD saves an afflicted person who cries out to Him “out of all his troubles”.

In Psalms 34:7 he expands that again and speaks of “those who fear” the LORD. Around them the angel of the LORD encamps and rescues them (cf. Zechariah 9:8; 2 Kings 6:15-17). The Angel of the LORD is the appearance of the LORD or the Lord Jesus in the Old Testament (cf. Genesis 16:7-13).

David concludes sharing his experiences with the call to “taste and see that the LORD is good” (Psalms 34:8). Psalms 34:8b is the explanation of Psa 34:8a. We can taste that God is good when we take refuge in Him in great distress. Those who do so are happy, blessed, because God shows His goodness at such a time. David testified of it, so everyone can taste it and see it. We can taste and see God’s goodness in what He has done in the lives of others.

Yet the real tasting and seeing of God’s goodness will not really happen to us until we ourselves have experienced God in this way in our personal circumstances. It is therefore a call to go our way in fellowship with Him, in order that this may become our experience too. This means that we take refuge in Him in everything. Then we are blessed, full of happiness.

Peter quotes this verse in connection with our spiritual growth (1 Peter 2:3-4). For this we are not primarily dependent on a good intellect, but on our spiritual taste. The things Peter speaks of are not addressed to the intellect, but to the heart that has tasted and seen “that the LORD is good”.

Peter speaks of experiencing goodness – Hebrew tov (Psalms 34:8a) – when we come to Him, that is, in our distress, we resort to Him. He himself has tasted and seen that the Lord is good. After having denied the Lord Jesus, he is restored by Him. He is again used by the Lord in His service and may serve his brethren with the experience he has gained.

Psalms 68:30

Teaching the Fear of the LORD

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Psalms 68:31

Teaching the Fear of the LORD

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Psalms 68:32

Teaching the Fear of the LORD

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Psalms 68:33

Teaching the Fear of the LORD

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Psalms 68:34

Teaching the Fear of the LORD

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Psalms 68:35

Teaching the Fear of the LORD

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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