John Calvin Commentary Psalms 34

I will bless Jehovah at all times. David here extols the greatness of God, promising to keep in remembrance during his whole life the goodness that He had bestowed upon him. God assists His people daily, so that they may continually engage in praising Him; yet it is certain that the blessing that is said to be worthy of everlasting remembrance is distinguished by this mark from other benefits that are ordinary and common.

This, therefore, is a rule that the saints should observe — they should often recall whatever good God has bestowed upon them; but if at any time He should display His power more illustriously in preserving them from some danger, so much the more does it become them earnestly to testify their gratitude.

Now if by one benefit alone God lays us under obligation to Himself all our life, so that we may never lawfully cease from proclaiming His praises, how much more when He heaps upon us innumerable benefits? In order to distinguish the praise that he had before said would be continually in his mouth from the empty sound of the tongue, in which many hypocrites boast, he adds, in the beginning of the second verse, that it would proceed from the heart.

My soul shall make her boast in Jehovah. The term soul in this place signifies not the vital spirit, but the seat of the affections; as if David had said, I will always have ground for boasting with my whole heart in God alone, so that I will never allow myself to fall into forgetfulness of so great a deliverance.

In the second clause he specifies this as the fruit of his thanksgiving: that the afflicted and miserable will derive from it ground for hope. The Hebrew word ענוים, anavim, which we have rendered humble, signifies not all the afflicted in general, but those who, being humbled and subdued by afflictions, instead of breathing the spirit of pride, are cast down, and ready to abase themselves to the very dust.

These, he says, will be partakers of his joy. This joy is not, as some have coldly explained it, simply from a feeling of sympathy. Instead, it is because, being persuaded that in David’s example God had given them a general testimony of his grace, their hearts would recover from sorrow and be lifted up on high. Accordingly, he says that this joy will spring from hope, because, having received a pledge of their deliverance, they will cheerfully turn to God.

Magnify Jehovah with me. The Psalmist shows yet another fruit that would result from his giving thanks to God: specifically, that he will encourage others by his example to the same practice of devotion. Even more, he calls on all the godly to unite with him in this practice, inviting and exhorting them to extol the Lord wholeheartedly and with one accord.

Therefore, let us learn from the many instances in which God may have helped any of His people, to abound in hope. And when each one recounts the personal benefits he has received, let all be inspired to unite in publicly praising God.

We give thanks to God publicly, not only so that people may be witnesses of our gratitude, but also so that they may follow our example.

I sought Jehovah, and he answered me. The Psalmist here explains more plainly and more fully what he had said concerning joy. In the first place, he tells us that his prayers had been heard. This he applies to all the godly, that, encouraged by a testimony so precious, they might stir themselves up to prayer.

What is implied in seeking God is evident from the following clause. In some places it is to be understood in a different sense, namely, to bend the mind in earnest application to the service of God, and to have all its thoughts directed to him. Here it simply means to have recourse to him for help, for it immediately follows that God answered him; and he is properly said to answer prayer and supplication.

By his fears the Psalmist means, taking the effect for the cause, the dangers which sorely disquieted his mind; yet doubtless he confesses that he had been terrified and agitated by fears. He did not look upon his dangers with a calm and untroubled mind, as if he viewed them at a distance and from some elevated position, but being grievously tormented with innumerable cares, he might justly speak of his fears and terrors.

Moreover, by the use of the plural number, he shows that he had been greatly terrified not only in one way, but that he had been distracted by a variety of troubles. On the one hand, he saw a cruel death awaiting him; while on the other, his mind may have been filled with fear, lest Achish should send him to Saul for his gratification, as the ungodly are accustomed to make sport of the children of God.

And since he had already been detected and betrayed once, he might well conclude, even if he should escape, that Saul's hired assassins would lie in wait for him on all sides. The hatred, too, which Achish had conceived against him, both for the death of Goliath and the destruction of his own army, might give rise to many fears. This was especially true considering that his enemy might instantly wreak his vengeance upon him. Furthermore, he had good reason to think that Achish's cruelty was such that it would not be appeased by subjecting him to some mild form of death.

We ought to note this particularly, so that, if at any time we are terrified by the dangers that surround us, we may not be prevented by our faintheartedness from calling upon God. Even David, who is known to have surpassed others in heroism and bravery, did not have such a heart of iron as to repel all fears and alarms, but was sometimes greatly disquieted and stricken with fear.

They shall look to him, and shall flow to him. I have already indicated that this verse and the following should be read in connection with the preceding verse. In relating his own experience, David has provided an example to others that they should freely and without fear approach God to present their prayers before him.

Now, he says that they shall come, and this too with a successful outcome. The first two verbs are expressed in the past tense in Hebrew; but I have, nevertheless, no doubt that the sentence should be understood as follows: When they shall have looked to him, and flowed to him, their faces shall not be ashamed.

I have therefore translated them in the future tense. David is not relating things that had happened, but is commending the fruit of the favor that had been shown to him. Some interpreters, I know, refer the words to him to David, because immediately after he speaks of himself in the third person.

Others, with greater accuracy, explain it as referring to God himself. A difference of opinion also exists regarding the Hebrew verb נהרו (naharu), which some, supposing it to be derived from the root אור (or), render as to be enlightened.

In my opinion, however, the natural meaning of the word appears very appropriate here. It is as if he had said: A mirror will now be presented, in which people may see the face of God, serene and merciful. Therefore, the poor and afflicted will from now on dare to lift up their eyes to God and go to him with the utmost freedom, because no uncertainty will any longer hold them back or make them hesitant.

If, however, anyone should prefer the word enlighten, the meaning will be: Those who formerly suffered in darkness will lift up their eyes to God, as if a light had suddenly appeared to them. And those who were dejected and overwhelmed with shame will again show cheerfulness in their faces.

But as the meaning in either case is substantially the same, I am not much inclined to argue which of the two interpretations should be preferred.