psa 34:0
This psalm purports, by its title, to have been written by David, and there is no reason to call in question the correctness of the inscription. It is not probable that the title was given to the psalm by the author himself; but, like the other inscriptions which have occurred in many of the previous psalms, it is in the Hebrew, and was doubtless prefixed by him who made a collection of the Psalms, and expresses the current belief of the time in regard to its author. There is nothing in the psalm that is inconsistent with the supposition that David was the author, or that is incompatible with the circumstances of the occasion on which it is said to have been composed.
That occasion is said to have been when David, "changed his behavior before Abimelech." The circumstance here referred to is, undoubtedly, that which is described in Sa1 21:10-15. David, for fear of Saul, fled to Gath, and put himself under the protection of Achish (or Abimelech), the king of Gath. It soon became known who the stranger was. The fame of David had reached Gath, and a public reference was made to him by the "servants of Achish," and to the manner in which his deeds had been celebrated among the Hebrews: "Did they not sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands?" Sa1 21:11. David was apprehensive that he might be betrayed, and be delivered up by Achish to Saul, and he resorted to the device of feigning himself mad, supposing that this would be a protection; that either from pity Achish would shelter him; or, that as he would thus be considered harmless, Saul would regard it needless to secure him. He, therefore, acted like a madman, or like an idiot. He "scrabbled on the doors of the gate, and let his spittle fall down upon his beard." The device, though it may have saved him from being delivered up to Saul, had no other effect. Achish was unwilling to harbor a madman; and David left him, and sought a refuge in the cave of Adullam. Sa1 21:15; Sa1 22:1. It is not necessary, in order to a proper understanding of the psalm, to attempt to vindicate the conduct of David in this. Perfect honesty would doubtless, in this case, as in all others, have been better in regard to the result as it is certainly better in respect to a good conscience. The question of adopting "disguises," however, when in danger, is not one which it is always easy to determine.
It is by no means necessary to suppose that the psalm was written "at that time," or "when" he thus "changed his behavior." All that the language of the inscription properly expresses is, that it was with reference to that occasion, or to the danger in which he then was, or in remembrance of his feelings at the time, as he recalled them afterward; and that it was in view of his own experience in going through that trial, and of his deliverance from that danger. In the psalm itself there is no allusion to his "change of behavior;" and the design of David was not to celebrate that, or to vindicate that, but to celebrate the goodness of God in his deliverance as it was effected at that time. In the psalm David expresses no opinion about the measure which he adopted to secure his safety; but his heart and his lips are full of praise in view of the fact that he "was" delivered. It is, moreover, fairly implied in the inscription itself, that the psalm was composed, not at that time, but subsequently: "A Psalm of David, when he changed his behavior before Abimelech, who drove him away, and he departed." The obvious construction of this would be that the psalm was composed after Abimelech had driven him away.
The "name" of the king of Gath at the time is said, in the text of the inscription or title, to have been Abimelech; in the margin, it is Achish. In Sa1 21:1-15 it is "Achish" in the text, and "Abimelech" in the margin. It is not at all improbable that he was known by both these names. His personal name was doubtless "Achish;" the hereditary name - the name by which the line of kings of Gath was known - was probably Abimelech. Thus the general, the hereditary, the family name of the kings of Egypt in early times was Pharaoh; in later times Ptolemy. In like manner the kings of Pontus had the general name of Mithridates; the Roman emperors, after the time of Julius Caesar, were "the Caesars;" and so, not improbably, the general name of the kings of Jerusalem may have been Adonizedek, or Melchizedek; and the name of the kings of the Amalekites, Agag. We have evidence that the general name Abimelech was given to the kings of the Philistines Gen. 20; 26 as early as the time of Abraham; and it is certainly not impossible or improbable that it became a hereditary name, like the names Pharaoh, Ptolemy, Mithridates, and Caesar. A slight confirmation of this supposition may be derived from the signification of the name itself. It properly means "father of the king," or "father-king;" and it might thus become a common title of the kings in Philistia. Thus, also, the term "Padisha" (Pater, Rex) is given to the kings of Persia, and the title "Atalik" (father) to the khans of Bucharia. (Gesenius, Lexicon)
This psalm is the second of the alphabetical psalms, or the psalms in which the successive verses begin with one of the letters of the Hebrew alphabet. See the introduction to Ps. 25. The arrangement is regular in this psalm, except that the Hebrew letter ו (v) is omitted, and that, to make the number of the verses equal to the letters of the Hebrew alphabet, an additional verse is appended to the end, commencing, as in the last verse of Ps. 25, with the Hebrew letter פ (p).
The psalm consists essentially of four parts, which, though sufficiently connected to be appropriate to the one occasion on which it was composed, are so distinct as to suggest different trains of thought.
I. An expression of thanksgiving for deliverance Psa 34:1-6; concluding with the language, "This poor man cried, and the Lord heard him, and saved him out of all his troubles." From this it has been supposed, as suggested above, that the psalm was composed after David had left the court of Abimelech, and not "at the time" when he was feigning madness.
II. A general statement about the privilege of confiding in God, as derived from his own experience; and an exhortation to others, founded on that experience, Psa 34:7-10.
III. A special exhortation to the "young" to trust in the Lord, and to pursue a life of uprightness, Psa 34:11-14. The psalmist professes himself able to instruct them, and he shows them that the way to attain to prosperity and to length of days is to lead a life of virtue and religion. What he had himself passed through - his deliverance in the time of trial - the recollections of his former life - all suggested this as an invaluable lesson to the young. From this it would seem not to be improbable that the psalm was written at a considerable period after what occurred to him at the court of the king of Gath, and perhaps when he was himself growing old - yet still in view of the events at that period of his life.
IV. A general statement that God will protect the righteous; that their interests are safe in His hands; that they may confidently rely upon Him; that though they may be afflicted, yet God will deliver them from their afflictions, and that He will ultimately redeem them from all their troubles, Psa 34:15-22.
The general purport and bearing of the psalm, therefore, is to furnish an argument for trusting in God in the time of trouble, and for leading such a life that we may confidently trust him as our Protector and Friend.
Psalm 34:Title
In the title, the words "a psalm" are not in the original. The original is simply of "David," לדוד ledâvid, or "by David," without denoting the character of the production, whether it was to be regarded as a "psalm," or some other species of composition. "When he changed his behavior." The word "behavior" does not quite express the meaning of the original word, nor describe the fact as it is related Sa1 21:1-15. The Hebrew word - טעם ṭa‛am - means properly, "taste, flavor of food;" then intellectual taste, judgment, discernment, understanding; and in this place it would literally mean, "he changed his understanding;" that is, he feigned himself mad. This corresponds precisely with the statement of his conduct in Sa1 21:13.
Before Abimelech - Margin, "Achish." As remarked above, this latter is the proper or personal name of the king.
Who drove him away - See Sa1 21:15. Psalms 34:1
psa 34:0
Thanksgiving and Teaching of One Who Has Experienced Deliverance
In Psa 33:18 we heard the words, "Behold, the eye of Jahve is directed toward them that fear Him," and in Psa 34:16 we hear this same grand thought, "the eyes of Jahve are directed towards the righteous." Ps 34 is one of the eight Psalms which are assigned, by their inscriptions, to the time of David's persecution by Saul, and were composed upon that weary way of suffering extending from Gibea of Saul to Ziklag. (The following is an approximation to their chronological order: Ps 7, 59, Psa 56:1-13, 34, Psa 52:1-9, Psa 57:1-11, Psa 142:1-7, Psa 54:1-7). The inscription runs: Of David, when he disguised his understanding (טעמּו with Dag., lest it should be pronounced טעמו) before Abimelech, and he drove him away (ויגרשׁהוּ with Chateph Pathach, as is always the case with verbs whose second radical is ר, if the accent is on the third radical) and he departed. David, being pressed by Saul, fled into the territory of the Philistines; here he was recognised as the man who had proved such a dangerous enemy to them years since and he was brought before Achish, the king. Psa 56:1-13 is a prayer which implores help in the trouble of this period (and its relation to Psa 24:1-10 resembles that of Ps 51 to Psa 32:1-11). David's life would have been lost had not his desperate attempt to escape by playing the part of a madman been successful. The king commanded him to depart, and David betook himself to a place of concealment in his own country, viz., the cave of Adullam in the wilderness of Judah.
The correctness of the inscription has been disputed. Hupfeld maintains that the writer has blindly taken it from Sa1 21:14. According to Redslob, Hitzig, Olshausen, and Stהhelin, he had reasons for so doing, although they are invalid. The טעמוּ of the Psalm (Psa 34:9) seemed to him to accord with טעמּו, Sa1 21:14; and in addition to this, he combined תּתהלּל, gloraris, of the Psalm (Psa 34:3) with ויּתהלל, insanivit, Sa1 21:14. We come to a different conclusion. The Psalm does not contain any express reference to that incident in Philistia, hence we infer that the writer of the inscription knew of this reference from tradition. His source of information is not the Books of Samuel; for there the king is called אכישׁ, whereas he calls him אבימלך, and this, as even Basil has perceived (vid., Euthymius Zigadenus' introduction to this Psalm), is the title of the Philistine kings, just as Pharaoh is title of the Egyptian, Agag of the Amalekite, and Lucumo of the Etruscan kings. His source of information, as a comparison of Sa2 22:1 with Psa 18:1 shows, is a different work, viz., the Annals of David, in which he has traced the Psalm before us and other Psalms to their historical connection, and then indicated it by an inscription in words taken from that source. The fact of the Psalm being alphabetical says nothing against David as its author (vid., on Ps 9-10). It is not arranged for music; for although it begins after the manner of a song of praise, it soon passes into the didactic tone. It consists of verses of two lines, which follow one another according to the order of the letters of the alphabet. The ו is wanting, just as the נ is wanting in Ps 145; and after ת, as in Ps 25, which is the counterpart to Ps 34, follows a second supernumerary פ. Psalms 34:1