Psalm 34:7














There is no sufficient reason for severing this psalm from the detail of history to which its title refers; and it is much to be wished that its writer had uniformly turned his own experience to a use as wise as that which he here urges upon others. But David's pen might be golden, though sometimes his spirit was leaden; and we may study with great advantage the ideal of life which he sets before us, learning from his experience how we may realize that ideal, even though, in such a dimly lighted and corrupt age as his, he fell beneath it. We, who have far more than David's privileges, ought to rise to a level far beyond that to which he attained. Let us first note the experience here recorded, and then see how varied are the uses to be made thereof.

I. HERE IS A TOUCHING RECORD OF LIFE'S EXPERIENCE. In many respects it is such a one as thousands on thousands of God's people may have passed through, and may be passing through now. If we number the points of experience one by one, the preacher may expand such as may be most appropriate to any ease or cases with which he may be dealing. Here is:

1. A first line of experience - man wanting help from God.

(1) Trouble. (Ver. 6.) A general term, yet conveying often the idea of strait-ness, narrowness, and perplexity. This may arise from bodily weakness, domestic trouble, personal bereavement, or any other of those manifold causes of anxiety to which we are liable.

(2) Fear. (Ver. 4.) The dread of the future is often a heavier care than the distress of the present. How often would it be a great relief if we could see the forthcoming issue of things! But this cannot be. Hence fears arise, and we are tempted to say, "I shall one day perish."

(3) Looking up. (Ver. 5.) We may, we can, look up above our weakness and helplessness to One who is a "Stronghold in the day of trouble" (Psalm 61:2; Psalm 121:1). Note: It is a part of the high and holy education of the saints that trouble teaches them to look up; and thus their whole natures become elevated, as they feel and know that they belong to a higher world than this.

(4) Crying. (Ver. 6; see Psalm 18:6.) In our darkest hours we know to whom we speak (Psalm 62:1). However dark the night and lonely the path, the child cannot help crying, "Father!" even when he cannot see him.

(5) Seeking. (Ver. 4.) This is a prolongation of the cry. It indicates the attitude of the soul, continuously directed towards the great Friend and Helper.

(6) All this is in common with others. (Ver. 5.) "They looked," etc. Not one alone, but millions, are at each moment looking up trustingly and hopefully, away from life's cares and sorrows, to him who ruleth over all. Hence we need not wonder at:

2. A second line of experience - God granting the help that is implored. As there are six stages along the first, so are there six features of the second.

(1) The prayer is heard. (Vers. 4, 6.) Here is a grand field for exploration - the Divine answers to prayer. To enumerate these would require volumes. The saint may well store them up in his memory for the encouragement of troubled ones afterwards. If we did but "give others the sunshine," and "tell Jesus the rest," how rich would be the tokens of mercy with which we should rise from our knees!

(2) Angelic ministry is granted. (Ver. 7.) The existence and ministry of angels are clearly revealed in the Word of God. Abraham; Jacob; Elijah; Daniel (Hebrews 1:14; Psalm 68:17). The phrase, "delivereth them" is equivalent to "sets them free."

(3) Supplies are sent. (Vers. 9, 10.) It is one of the testimonies most frequently given to those who visit God's people in trouble, that supplies are sent to them exactly as they require them (Psalm 37:25).

(4) Deliverance is sent down. (Vers. 4, 7.) God, in trouble, makes and shows "a way of escape." The dart has been turned aside just as it has seemed to be on the point of striking.

(5) The face has been brightened. (Ver. 5.) The anxious look departs when help comes; a lightened heart makes a brightened face.

(6) Consequently, it is proved that those who wait on God will not be put to shame. (Ver. 5, Revised Version.) No! it cannot be. The covenant of God's promise is "ordered in all things, and sure." Not from one alone, but from a great multitude which no man can number, will the testimony come. "Not one thing hath failed of all that the Lord hath spoken." "Thus saith the Lord, They shall not be ashamed that wait for me."

II. THESE VARIED EXPERIENCES OF LIFE ARE HERE TURNED TO MANIFOLD USES.

1. Towards God. (Vers. 1, 2.) The psalmist vows that, having such manifold proof of what God is to him, and of his faithfulness to all his promises, his life shall be a perpetual song of praise; that he will make his boast in God's goodness and grace, so that those who have, like him, been in the depths of affliction, may also, like him, be brought forth into a wealthy place. Note: Deliverances brought about in answer to prayer should be followed by long-continued and grateful praise.

2. Towards the saints. The psalmist

(1) exhorts the saints to join him in thankful song (ver. 3).

(2) He bids them try for themselves how good the Lord is (ver. 8), and he would have them know the blessedness of those who trust in him (ver. 8).

(3) He bids them loyally obey their God: this is what is meant by the word "fear" in ver. 9: not a fear of dread or of servility, but of loyal and obedient reverence. Note: However severe the pressure or great the trouble, we never need depart from the strict line of obedience to God.

(4) He assures them that no loyal souls shall ever be deserted (vers. 9, 10). God will see to it that his faithful ones have all needful supplies.

3. Towards all who have life before them. (Vers. 11, 12.)

(1) He invites the young to come and listen to him, as out of the depths of his own experience he would show them the value of a godly life.

(2) He propounds a question, which may well evoke a response in many a young aspiring heart (ver. 12). See the use to which the Apostle Peter puts this passage (1 Peter 3:10-16).

(3) He gives a clear and definite answer, directing them how to govern the lips and the feet. The lips are to shun guile, and to speak peace and truth. The feet are to avoid evil, and to press after righteousness.

(4) He lays down for them a number of axiomata, which may well be their guide through life.

(a) That the Lord does hear and answer prayer (vers. 15,17-20). The experience of the faithful gives an overwhelming amount of proof of this.

(b) That in pressing on in life, they will find God's judgments abroad in the earth, making a distinction between those who serve him and those who serve him not; rewarding one and condemning the other (ver. 21, Revised Version).

(c) That Divine deliverances will compass the righteous around (ver. 22, Revised Version). Loyal souls will ever be receiving new proofs of the goodness of the Lord, and of the blessedness of such as put their trust in him! "The wicked flee when no man pursueth, but the righteous are bold as a lion!" Note:

1. Amid all the changeful currents of human thought and sentiment, there are ever, ever, in all ages, climes, and lands, these two great lines of indisputable fact (vers. 15, 16), to which we do well to take heed - that the Lord is on the side of good, and that "the face of the Lord is against them that do evil." No perplexity in the mazes of metaphysical or theological controversy ought ever to conceal or obscure These plain facts from view.

2. It behoves the young to profit by the experience of the old; for, though no two experiences are precisely the same in all details, and though each one must bear his own burden, yet the lives of our fathers, as rehearsed to us by them, do set forth clearly and distinctly certain great principles according to which God governed and guided them - principles which are the same in every age, and which we cannot ignore, save at imminent peril both for the life that now is, and for that which is to come.

3. It behoves us to treasure up the experiences of life, to recount and to record them for the use and help of those who have yet to set out on life's journey. We know not how our young ones may be exposed in life. Gladly would we give them the constant screen of home. But that cannot be. Out into the world they must go. With God's Spirit in their hearts, they are safe anywhere. Without God, they are safe nowhere. We need not talk at them nor try to preach religion obnoxiously to them; but we may, we can, we must, tell them of our God and Saviour, telling them how he has helped us, and will help all who follow him; that they, too, may "taste and see how good the Lord is"! - C.

This poor man cried, and the Lord heard him.
The most dangerous doctrine concerning prayer is that current philosophy of the matter which presents a half-truth only; allowing the subjective value, but denying all objective efficacy to prayer — i.e. admitting a benefit, as attached to a devout habit, but limiting the benefit to the working of natural results entirely within the suppliant. The text affirms a positive advantage in prayer. Jehovah is represented as hearing prayer and interposing to save the suppliant. And the idea is further expanded by a reference to the deliverances wrought by the "Lord's angel." To a Jew, the angel of the Lord was a historic reality, working supernatural signs and wonders all through that wonderful career of the chosen people of God. When such events as these can be explained by natural Causes, by self-scrutiny, self-conquest and self-culture, then prayer may be brought down to the level of natural philosophy and moral philosophy. But, until then, there must remain in this mystery a supernatural factor. The Waldenses are the Israel of the Alps, who, in their mountain fastnesses, for centuries guarded the ark of primitive faith and worship, while the terrors of the Vatican confronted them — that summit of terror which was "an Olympus for its false gods, a Sinai for its thunders, and a Calvary for its blood." Read the story of the siege of La Balsille, their mountain fortress. Hemmed in by the French and Sardinian army through the summer, gaunt famine stared them in the face; the foe guarded every outlet of the valley, and their ungathered crops lay in the fields. In midwinter, driven by gnawings of hunger to visit the abandoned harvest fields, beneath the deep snows they found God had kept the grain unhurt, and part of it was gathered in good condition, a year and a half after it was sown! In the following spring a merciless cannonade broke down the breastworks behind which they hid, and the helpless band cried to the Lord. At once He who holds the winds in His fist, and rides in the clouds as a chariot, rolled over them a cloak of fog so dense that in the midst of their foes they escaped unseen! The power of prayer is the perpetual sign of the supernatural. Jonathan Edwards may be taken as an example of thousands. From the age of ten years, his prayers were astonishing both for the faith they exhibited and the results they secured. With the intellect of a cherub and the heart of a seraph, we can neither distrust his self-knowledge nor his absolute candour. His communion with God was so rapturous, that the extraordinary view of the glory of the Son of God, His pure, sweet love and grace, would overcome him so that for an hour he would be flooded with tears, weeping aloud. Prayer brought him such power as Peter at Pentecost scarcely illustrates more wonderfully. For instance, his sermon at Enfield, on "Sinners in the Hands of an Angry God," which, delivered without a gesture, nevertheless produced such effect that the audience leaped to their feet and clasped the pillars of the meeting-house lest they should slide into perdition. Taste and see that the Lord is good. Put Him to the test of experimental prayer and you shall need no testimony from another to establish your faith in the supernatural answers to prayer. His providence will guide your doubting steps like that glorious pillar of cloud and fire, and in that last great crisis when heart and flesh fail, and the valley and shadow of death is before you, the everlasting Arms shall be beneath you, and your refuge the Eternal God!

(A. T. Pierson, D. D.)

I. THE POOR MAN'S POVERTY. "This poor man."

1. It was not the poverty of social dependence. David, the writer of this Psalm, was a king; governed a great nation; ruled a people of noble history; had vast resources; had numerous friends — therefore the designation of the text cannot refer to his temporal position. The fact is that our social position is no index to our real wealth or poverty. A man financially rich, may be morally poor. A man morally rich, may be financially poor.

2. It was not the poverty of intellectual weakness. David was not poor in mind. Not merely was he a king in position, but also in the empire of thought. His mind contained great ideas of God, of the soul, of life as a probation, of the future as a destiny. The lack of mental thought and energy is no aid to prayer. Converse with God requires great ideas. The language of want is simple; but it is full of meaning. Hence David was not poor in this respect.

3. It was not the poverty of spiritual indolence. David was not a moral pauper. He had not only a great soul, but it was well peopled with all that was noble and true. Faith in God was the governing influence of his soul. He loved the house of God. He delighted in the works of God. He was attached to the people of God. His religious experience was rich. His devotion was poetic. His soul was ever occupied with eternal realities. He was not poor in this respect.

4. It was the poverty of deep and true humility. He says, "My soul shall make her boast in the Lord" (ver. 2). The humble soul is always poor in faith, in spiritual aspiration, in moral service, in benevolent dispositions, in its own estimation. Herein consists His benediction — "Blessed are the poor in spirit: for theirs is the Kingdom of God." The poverty of humility is not assumed, it is not canting, it is not self-depreciative; but it is silent, it is reverent.

II. THE POOR MAN'S PRAYER. "This poor man cried." Humiliation is a good preparation for prayer. It most feels the need of devotion. It is the most easily taught the meaning of worship. It is the most persevering in its exercise.

1. The poor man's prayer was emphatic. It was a cry. David knew what he wanted. He was decided and vigorous in the articulation of his soul-wants. God allows in prayer the required emphasis of a needy but penitent spirit. It is not presumption.

2. The poor man's prayer was earnest. It was a cry. Not a cold request. Not a calm inquiry. The more a man feels his need, the more deeply does He express it.

3. The poor man's prayer was continuous. It was the habit of his soul rather than a transient act. Prayer should not be a momentary effort of the Christian life, but the natural communion of the soul with God, as speech is the easy and constant medium of communication with men.

4. The poor man's prayer was thoughtful and reasonable. It was presented to the rightful object of devotion, in a thoughtful spirit. David did not doubt the fitness of prayer to save from trouble —

(1)Personal.

(2)Domestic.

(3)Commercial.

(4)National. Are the sceptics of our day wiser, better, happier than he?

5. The poor man's prayer was successful.

III. THE POOR MAN'S PRESERVATION. "And the Lord heard him, and saved him out of all his trouble."

1. His preservation was associated with prayer. "And the Lord heard him."

2. His preservation was secured by Divine agency.

3. His preservation was comprehensive and effectual. "And saved him out of all his trouble."Learn:

1. Humility is the best qualification for prayer, and the most likely guarantee of favourable response.

2. That God is the helper of troubled souls.

3. That men in the highest stations of life need prayer.

(J. S. Exell, M. A.)

I. THE NATURE AND THE EXCELLENCE OF PRAYER.

1. It is a dealing with the Lord. The best prayer is that which comes to closest grips with the God of mercy.

2. Prayer takes various shapes.

(1)Seeking is prayer (ver. 4).

(2)Looking unto God is prayer (ver. 5). If you cannot find words, it is often a very blessed thing to sit still, and look towards the hills whence cometh our help.

(3)Tasting is a high kind of prayer (ver. 8), for it ventures to take what it asks for.

(4)Frequently, according to our text, prayer is best described as a cry.

3. Prayer is heard in heaven.

4. It wins answers from God. More than forty years I have tried my Master's promise at the mercy-seat, and I have never yet met with a repulse from Him. In the name of Jesus I have asked and received; save only when I have asked amiss. It is true I have had to wait, because my time was ill-judged, and God's time was far better; but delays are not denials. Never has the Lord said to me, or to any of the seed of Jacob, "Seek ye My face" in vain.

II. THE RICHNESS AND FREENESS OF DIVINE GRACE.

1. You will see the richness and the freeness of grace, when you consider the character of the man who prayed: "this poor man cried." Who was he?(1) He was a poor man; how terribly poor I cannot tell you. There are plenty of poor men about. If you advertised for a poor man in London, you might soon find more than you could count in twelve months: the supply is unlimited, although the distinction is by no means highly coveted. No man chooses to be poor.(2) He was also a troubled man, for the text speaks of "all his troubles" — a great "all" I warrant you.(3) He was a mournful man; altogether broken down.(4) He was a changed man.(5) He was a hopeful man. Despair is dumb; where there is a cry of prayer, there is a crumb of comfort.

2. If you desire further to see the richness and freeness of grace, I beg you to remember the character of the God to whom this poor man cried. He who prayed was poor, and his prayer was poor; but he did not pray to a poor God. This poor man was powerless; but he did not cry to a feeble God. This poor man was empty; but he went to God's fulness. He was unworthy; but he appealed to God's mercy. Our God delighteth in mercy; He waiteth to be gracious; He takes pleasure in blessing the weary sons of men.

3. While we are thinking of the freeness and richness of this grace in the text, I would have you notice the character of the blessing. "The Lord heard him, and saved him out of all his troubles." His sins were his great troubles; the Lord saved him out of them all through the atoning sacrifice. The effects of sin were another set of grievous troubles to him; the Lord saved him out of them all by the renewal of the Holy Ghost. He had troubles without and within, troubles in the family and in the world, and he felt ready to perish because of them; but the Lord delivered him out of them all.

III. THE NEED AND THE USEFULNESS OF PERSONAL TESTIMONY. Testimony is a weighty thing for the persuasion and winning of men; but it must be of the right kind. It should be personal, concerning things which you yourself know: "This poor man cried, and the Lord heard him." Never mind if you should be charged with being egotistical. That is a blessed egoism which dares to stand out and bear bold witness for God in its own person. "This poor man cried"; not somebody over the water — "and the Lord heard him," not a man down the next street. The more definite and specific your testimony, the better and the more convincing. I do not say that we can all tell the date of our conversion: many of us cannot. But if we can throw in such details, let us do so; for they help to make our testimony striking. Our witness should be an assured one. We must believe, and therefore speak. Do not say, "I hope that I prayed; and I — I — trust that the Lord heard me." Say, "I prayed, and the Lord heard me." Give your testimony cheerfully. "This poor man cried, and the Lord heard him." Do not say it as if it were a line from "the agony column"; but write it as a verse of a psalm. Your testimony must have for its sole aim the glory of God. Do not wish to show yourself off as an interesting person, a man of vast experience. We cannot allow the grace of God to be buried in ungrateful silence. When He made the world the angels sang for joy, and when He saves a soul we will not be indifferent.

( C. H. Spurgeon.)

This poor man did not make a grand oration; he took to crying.

1. He was short: it was only a cry. In great pain a man will cry out; he cannot help it, even if he would. A cry is short, but it is not sweet. It is intense, and painful, and it cannot be silenced. We cry because we must cry. This poor man cried, "God be merciful to me a sinner." That is not a long collect, but it collects a great deal of meaning into a few words. That was a short cry, "Lord save, or I perish"; and that other, "Lord, help me." "Save, Lord," is a notable cry, and so is "Lord, remember me." Many prevailing prayers are like cries because they are brief, sharp, and uncontrollable.

2. A cry is not only brief, but bitter. A cry is a sorrowful thing; it is the language of pain. It would be hard for me to stand here and imitate a cry. No; a cry is not artificial, but a natural production: it is not from the lips, but from the soul, that a man cries. A cry, attended with a flood of tears, a bitter wail, a deep-fetched sigh — these are prayers that enter into the ears of the Most High. O penitent, the more thou sorrowest in thy prayer, the more wings thy prayer has towards God! A cry is a brief thing, and a bitter thing.

3. A cry has in it much meaning, and no music. You cannot set a cry to music. The sound grates on the ear, it rasps the heart, it startles, and it grieves the minds of those who hear it. Cries are not for musicians, but for mourners. Can you expound a child's cry? It is pain felt, a desire for relief naturally expressed, a longing forcing itself into sound; it is a plea, a prayer, a complaint, a demand. It cannot wait, it brooks no delay, it never puts off its request till to-morrow. A cry seems to say, "Help me now I I cannot bear it any longer. Come, O come, to my relief!" When a man cries, he never thinks of the pitch of his. voice; but he cries out as he can, out of the depths of his soul. Oh, for more of such praying!

4. A cry is a simple thing. The first thing a new-born child does is to cry; and he usually does plenty of it for years after. You do not need to teach children to cry: it is the cry of Nature in distress. All children can cry; even those who are without their reasoning faculties can cry. Yea, even the beast and the bird can cry. If prayer be a cry, it is clear that it is one of the simplest acts of the mind. God loves natural expressions when we come before Him. Not that .which is fine, but that which is on fire, He loves. Not that Which is dressed up, but that which leaps out of the soul just as it is born in the heart, He delights to receive. This poor man did not do anything grand, but from his soul he cried.

5. A cry is as sincere as it is simple. Prayer is not the mimicry of a cry, but the real thing. You need not ask a man or woman, when crying, "Do you mean it?" Could they cry else? A true cry is the product of a real pain, and the expression of a real want; and therefore it is a real thing.

( C. H. Spurgeon.)

One person says, "I cried to the Lord, and He heard me." "But," says an objector, "that is a special ease." Up rises a second witness, and says, "This poor man cried, and the Lord heard him." "Well, that is only two; and two instances may not prove a rule." Then, up rises a third, a fourth, fifth, sixth, seventh, and in each ease it is the same story — "This poor man cried, and the Lord heard him." Surely he must be hardened in unbelief who refuses to believe so many witnesses. I remember the story of a lawyer, a sceptic, who attended a class-meeting where the subject was similar to our theme of this morning. He heard about a dozen tell what the Lord had done for them; and he said, as he sat there, "If I had a case in court, I should like to have these good people for witnesses. I know them all, they are my neighbours, they are simple-minded people, straightforward and honest, and I know I could carry any ease if I had them on my side." Then he very candidly argued that what they all agreed upon was true. He believed them in other matters, and he could not doubt them in this, which was to them the most important of all. He tried religion for himself, and the Lord heard him; and very soon he was at the class-meeting, adding his witness to theirs.

( C. H. Spurgeon.)

The angel Of the Lord encampeth ... and delivereth.
Homilist.
I. As Divinely AFFECTED. "They that fear him." The good man is one that fears God.

II. As Divinely GUARDED.

1. Individually. God regards individuals, as well as nations, worlds, and systems.

2. Completely Guards the whole man, body, soul, and spirit.

3. Eternally. Through time, in death, for ever, "He encampeth round about him."

III. As Divinely DELIVERED. "And delivereth them."

1. From physical evils. Infirmities, diseases, death.

2. From intellectual evils. Errors, prejudices, ignorance.

3. From social evils. The bereavements of death, the disappointments of hypo-critic friendships.

4. From spiritual evils. Impurity of heart, remorse of conscience, conflict of soul.

(Homilist.)

If we accept the statement in, the superscription of this psalm, it dates from one of the darkest hours in David's life. His fortunes were never lower than when he fled from Gath, the city of Goliath, to Adullam. He never appears in a less noble light than when he feigned madness to avert the dangers which he might well dread there. How unlike the terror and self-degradation of the man who "scrabbled on the doors," and let "the spittle run down his beard," is the heroic and saintly constancy of this noble psalm! The "Angel of the Lord" here is to be taken collectively, and the meaning is that "the bright harnessed hosts" of these Divine messengers are, as an army of protectors, around them that fear God. But Scripture speaks also of One, who is in an eminent sense "the Angel of the Lord," in whom, as in none other, God sets His "Name." He is the leader of the heavenly hosts. He appeared when Abraham "took the knife to slay his son," and restrained him. He speaks to Jacob at Bethel, and says, "I am the God of Bethel"; and many other instances there are. It is this lofty and mysterious messenger that David sees standing ready to help, as He once stood, sword-bearing by the side of Joshua. To the warrior leader, to the warrior psalmist, He appears, as their needs required, armoured and militant. The vision of the Divine presence ever takes the form which our circumstances most require. David's then need was safety and protection. Therefore he saw the Encamping Angel; even as to Joshua the leader He appeared as the Captain of the Lord's host; and as to Isaiah, in the year that the throne of Judah was emptied by the death of the earthly king, was given the vision of the Lord sitting on a throne, the King Eternal and Immortal. So to us all His grace shapes its expression according to our wants, and the same gift is Protean in its power of transformation; being to one man wisdom, to another strength, to the solitary companionship, to the sorrowful consolation, to the glad sobering, to the thinker truth, to the worker practical force, — to each his heart's desire. Learn, too, from this image, in which the psalmist appropriates to himself the experience of a past generation, how we ought to feed our confidence and enlarge our hopes by all God's past dealings with men. David looks back to Jacob, and believes that the old fact is repeated in his own day. So every old story is true for us; though outward form may alter, inward substance remains the same. Mahanaim is still the name of every place where a man who loves God pitches his tent. Our feeble encampment may lie open to assault, and we be all unfit to guard it, but the other camp is there too, and our enemies must force their way through it before they get at us. "The Lord of Hosts is with us." Only, remember, that the eye of faith alone can see that guard, and that therefore we must labour to keep our consciousness of its reality fresh and vivid. Notice, too, that final word of deliverance. This psalm is continually recurring to that idea. The word occurs four times in it, and the thought still oftener. He is quite sure that such deliverance must follow if the Angel presence be there. But he knows, too, that the encampment of the Angel of the Lord will not keep away sorrows, and trial, and sharp need. So his highest hope is not of immunity from these, but of rescue out of them. And his ground of hope is that his heavenly ally cannot let him be overcome. That He will not let him be troubled and put in peril he has found; that He will not let him be crushed he believes. Shaded and modest hopes are the brightest we can venture to cherish. But it is the least we are entitled to expect. And so the apostle, when within sight of the headsman's axe, broke into the rapture of his last words, "The Lord shall deliver me from every evil work, and will preserve me to His everlasting kingdom."

(A. Maclaren, D. D.)

Such ministry taught throughout the Bible. We know not the nature and constitution of worlds and beings unseen. We are taught (Daniel 12:1) that there are guardian angels, and that there are evil angels (Ephesians 11:2). Their name derived from the circumstance of their being sent on various errands. The Lord frequently appeared in the form of an angel. To-day the angels take deep interest in the welfare of God's people. Their form of ministry is changed, but not its reality (Luke 15.; Matthew 18:10; Hebrews 1:14). And why should we not believe that God aids and defends us by means of angels, as our text declares? But it is only they who fear the Lord that enjoy this guardianship. The holy angels can have no fellowship with unholy minds. Let us not question the truth of this ministry, but gratefully accept it.

(J. Slade, M. A.)

People
Abimelech, David, Psalmist
Places
Jerusalem
Topics
Angel, Armeth, Delivereth, Delivers, Encampeth, Encamping, Encamps, Fear, Messenger, Rescues, Round, Safe, Watching
Outline
1. David praises God, and exhorts others thereto by his experience
8. They are blessed who trust in God
11. He exhorts to the fear of God
15. The privileges of the righteous

Dictionary of Bible Themes
Psalm 34:7

     4111   angels, servants
     4140   angel of the Lord
     5244   camp
     5292   defence, divine
     5480   protection
     5698   guardian
     5934   restraint
     8335   reverence, and blessing
     8491   watchfulness, divine

Psalm 34:7-9

     8754   fear

Library
Struggling and Seeking
'The young lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing.'--PSALM xxxiv. 10. If we may trust the superscription of this psalm, it was written by David at one of the very darkest days of his wanderings, probably in the Cave of Adullam, where he had gathered around him a band of outlaws, and was living, to all appearance, a life uncommonly like that of a brigand chief, in the hills. One might have pardoned him if, at such a moment, some cloud of doubt or
Alexander Maclaren—Expositions of Holy Scripture

No Condemnation
'None of them that trust in Him shall be desolate.' --PSALM xxxiv. 22. These words are very inadequately represented in the translation of the Authorised Version. The Psalmist's closing declaration is something very much deeper than that they who trust in God 'shall not be desolate.' If you look at the previous clause, you will see that we must expect something more than such a particular blessing as that:--'The Lord redeemeth the soul of His servants.' It is a great drop from that thought, instead
Alexander Maclaren—Expositions of Holy Scripture

The Encamping Angel
'The Angel of the Lord encampeth round about them that fear Him, and delivereth them.'--PSALM xxxiv. 7. If we accept the statement in the superscription of this psalm, it dates from one of the darkest hours in David's life. His fortunes were never lower than when he fled from Gath, the city of Goliath, to Adullam. He never appears in a less noble light than when he feigned madness to avert the dangers which he might well dread there. How unlike the terror and self-degradation of the man who 'scrabbled
Alexander Maclaren—Expositions of Holy Scripture

Religion Pleasant to the Religious.
"O taste and see how gracious the Lord is; blessed is the man that trusteth in Him."--Psalm xxxiv. 8. You see by these words what love Almighty God has towards us, and what claims He has upon our love. He is the Most High, and All-Holy. He inhabiteth eternity: we are but worms compared with Him. He would not be less happy though He had never created us; He would not be less happy though we were all blotted out again from creation. But He is the God of love; He brought us all into existence,
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Lions Lacking --But the Children Satisfied
RIGHT truly did Paul say, "Whereby he hath given unto us exceeding great and precious promises;" for surely this promise is exceeding great indeed. In the entire compass of God's holy word, there is not to be found a precious declaration which can excel this in sweetness; for how could God promise to use more than all things? how could even his infinite benevolence stretch the line of his grace farther than it hath gone in this verse of the psalm?--"They that seek the Lord shall not want any good
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

A Poor Man's Cry, and what came of It
On this occasion I want to speak of what happens to those who do return to God; because many have newly been brought, through mighty grace. Some of them I have seen; and I have rejoiced over them with exceeding great joy. They tell me that they did distinctly lay hold on eternal life last Sabbath day; and they are clear about what it means. They came out of darkness into his marvellous light; they knew it, and could not resist the impulse at once to tell those with whom they sat in the pews, that
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Looking unto Jesus
"Till God in human flesh I see, My thoughts no comfort find,--" God shrouded and veiled in the manhood,--there we can with steady gaze behold him, for so he cometh down to us, and our poor finite intelligence can understand and lay hold upon him. I shall therefore use my text this morning, and I think very legitimately, in reference to our Lord and Saviour Jesus Christ--"They looked unto him, and were lightened;" for when we look at God, as revealed in Jesus Christ our Lord, and behold the Godhead
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Seeking Richly Rewarded
"The young lions do lack, and suffer hunger, but they that seek the Lord shall not want any good thing."--Psalm 34:10. THE young lions are very strong; they are as yet in the freshness of their youth, and yet their strength does not always suffice to keep them supplied. The young lions are very crafty; they understand how to waylay their game and leap upon them with a sudden spring at unawares, and yet, with all their craftiness, they howl for hunger in the wood. The young lions are very bold and
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 60: 1914

Tender Mercies, on My Way
"I will bless the Lord at all times." -- Psalm 34:1. Tender mercies, on my way Falling softly like the dew, Sent me freshly every day, I will bless THE LORD for you. Though I have not all I would, Though to greater bliss I go, Every present gift of good To Eternal Love I owe. Source of all that comforts me, Well of joy for which I long, Let the song I sing to Thee Be an everlasting song.
Miss A. L. Waring—Hymns and Meditations

But God Wanted not Power to Make Man Such as that He Should Not...
16. But God wanted not power to make man such as that he should not be able to sin: but He chose rather to make him such, as that it should lie in his power [1859] to sin, if he would; not to sin, if he would not; forbidding the one, enjoining the other; that it might be to him first a good desert not to sin, and after a just reward not to be able to sin. For such also at the last will He makes His Saints, as to be without all power to sin. Such forsooth even now hath He His angels, whom in Him we
St. Augustine—On Continence

Letter xi (Circa A. D. 1120) the Abbot of Saint Nicasius at Rheims
The Abbot of Saint Nicasius at Rheims He consoles this abbot for the departure of the Monk Drogo and his transfer to another monastery, and exhorts him to patience. 1. How much I sympathize with your trouble only He knows who bore the griefs of all in His own body. How willingly would I advise you if I knew what to say, or help you if I were able, as efficaciously as I would wish that He who knows and can do all things should advise and assist me in all my necessities. If brother Drogo had consulted
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Draw Me, we Will Run after Thee to the Odor of Thine Ointments.
This young lover prays the Bridegroom to draw her by the centre of her soul, as if she were not satisfied with the sweetness of the balsam poured forth among her powers; for she already comprehends, through the grace of the Bridegroom, who continually draws her with more and more force, that there is an enjoyment of Himself more noble and more intimate than that which she at present shares. This is what gives rise to her present request. Draw me, says she, into the most interior chambers of my soul,
Madame Guyon—Song of Songs of Solomon

Fourth Sunday after Easter Second Sermon.
Text: James 1, 16-21. 16 Be not deceived, my beloved brethren. 17 Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, neither shadow that is cast by turning. 18 Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures. 19 Ye know this, my beloved brethren. But let every man be swift to hear, slow to speak, slow to wrath: 20 for the wrath of man worketh not the righteousness
Martin Luther—Epistle Sermons, Vol. II

Biographical Preface.
"The Church! Am I asked again, What is the Church? The ploughman at his daily toil--the workman who plies the shuttle--the merchant in his counting-house--the scholar in his study--the lawyer in the courts of justice--the senator in the hall of legislature--the monarch on his throne--these, as well as the clergymen in the works of the material building which is consecrated to the honour of God--these constitute the Church. The Church is the whole congregation of faithful men, in which the pure word
Lewis Bayly—The Practice of Piety

The Dead Christ
It was not usual to remove bodies from the cross immediately after their death. They were allowed to hang, exposed to the weather, till they rotted and fell to pieces; or they might be torn by birds or beasts; and at last a fire was perhaps kindled beneath the cross to rid the place of the remains. Such was the Roman custom; but among the Jews there was more scrupulosity. In their law there stood this provision: "If a man have committed a sin worthy of death, and he be put to death, and thou hang
James Stalker—The Trial and Death of Jesus Christ

The Abbots Euroul and Loumon.
To the examples already given in the previous biographies, of the power which religion exercised over the rough and savage mind, we may add the following. The abbot Ebrolf (Euroul) had settled with his monks in a thick forest, infested by wild beasts and robbers. One of the robbers came to them, and, struck with reverence at their aspect, said to them: "Ye have chosen no fit dwelling for you here. The inhabitants of this forest live by plunder, and will not tolerate any one amongst them who maintains
Augustus Neander—Light in the Dark Places

Letter Xli to Thomas of St. Omer, after He had Broken his Promise of Adopting a Change of Life.
To Thomas of St. Omer, After He Had Broken His Promise of Adopting a Change of Life. He urges him to leave his studies and enter religion, and sets before him the miserable end of Thomas of Beverley. To his dearly beloved son, Thomas, Brother Bernard, called Abbot of Clairvaux, that he may walk in the fear of the Lord. 1. You do well in acknowledging the debt of your promise, and in not denying your guilt in deferring its performance. But I beg you not to think simply of what you promised, but to
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Letter Xlix to Romanus, Sub-Deacon of the Roman Curia.
To Romanus, Sub-Deacon of the Roman Curia. He urges upon him the proposal of the religious life, recalling the thought of death. Bernard, Abbot of Clairvaux, to his dear Romanus, as to his friend. MY DEAREST FRIEND, How good you are to me in renewing by a letter the sweet recollection of yourself and in excusing my tiresome delay. It is not possible that any forgetfulness of your affection could ever invade the hearts of those who love you; but, I confess, I thought you had almost forgotten yourself
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Bunsen's Biblical Researches.
When geologists began to ask whether changes in the earth's structure might be explained by causes still in operation, they did not disprove the possibility of great convulsions, but they lessened necessity for imagining them. So, if a theologian has his eyes opened to the Divine energy as continuous and omnipresent, he lessens the sharp contrast of epochs in Revelation, but need not assume that the stream has never varied in its flow. Devotion raises time present into the sacredness of the past;
Frederick Temple—Essays and Reviews: The Education of the World

Second Sunday after Easter
Text: First Peter 2, 20-25. 20 For what glory is it, if, when ye sin, and are buffeted for it, ye shall take it patiently? but if, when ye do well, and suffer for it, ye shall take it patiently, this is acceptable with God. 21 For hereunto were ye called: because Christ also suffered for you, leaving you an example, that ye should follow his steps: 22 who did no sin, neither was guile found in his mouth: 23 who, when he was reviled, reviled not again; when he suffered, threatened not; but committed
Martin Luther—Epistle Sermons, Vol. II

The Great Privilege of those that are Born of God
"Whosoever is born of God doth not commit sin." 1 John 3:9. 1. It has been frequently supposed, that the being born of God was all one with the being justified; that the new birth and justification were only different expressions, denoting the same thing: It being certain, on the one hand, that whoever is justified is also born of God; and, on the other, that whoever is born of God is also justified; yea, that both these gifts of God are given to every believer in one and the same moment. In one
John Wesley—Sermons on Several Occasions

Fifth Lesson. Ask, and it Shall be Given You;
Ask, and it shall be given you; Or, The Certainty of the Answer to Prayer. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth, and he that seeketh findeth; and to him that knocketh it shall be opened,'--Matt. vii. 7, 8. Ye ask, and receive not, because ye ask amiss.'--Jas. iv. 3. OUR Lord returns here in the Sermon on the Mount a second time to speak of prayer. The first time He had spoken of the Father who is
Andrew Murray—With Christ in the School of Prayer

Cæsarius of Arles.
He was born in the district of Chalons-sur-Saone, A. D. 470. He seems to have been early awakened, by a pious education, to vital Christianity. When he was between seven and eight years old, it would often happen that he would give a portion of his clothes to the poor whom he met, and would say, when he came home, that he had been, constrained to do so. When yet a youth, he entered the celebrated convent on the island of Lerins, (Lerina,) in Provence, from which a spirit of deep and practical piety
Augustus Neander—Light in the Dark Places

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