Psalms 34 - Introduction

Like Psalms 25 this is an alphabetic Psalm with each stanza beginning with a consecutive letter of the alphabet. Interestingly, like Psalms 25 (which see) it omits the letter Waw, and has a second P which commences the last stanza, with, in both cases, the P resulting in the use of the verb ‘to redeem'. We have no certain explanation as to why this should be although it is clearly deliberate. The intention was probably simply in order to highlight the fact that the singers were His redeemed people.

Alternately it could be that the author's name began with P and that he was signing off with it and wanted to indicate that he felt that he himself had been redeemed. This might then indicate that the same man wrote both Psalms. A further alternative is that we might see it as having a dual reference as mysteriously indicating ‘redeemed from the Philistines', although, having said that, there is no real reason that we know of for connecting Psalms 25 with the Philistines. But such ideas are all highly speculative and pure guesswork.

The Psalm is one of thanksgiving and praise. Its heading is a further mystery. It indicates that the Psalm was written having in mind David's deliberate change of behaviour before the ‘king' of Gaza, a Philistine city, when he feigned madness (1 Samuel 21:10), but there is not a great deal in the Psalm to indicate that, which may be seen as a strong argument for its genuineness. However, having said that, Psalms 34:4 could have had that deliverance in mind on behalf of David and his men, and ‘this poor man' in Psalms 34:6 could refer to himself in his desperate expedient, with Psalms 34:7 then indicating how he felt that YHWH had protected him. So it is not wholly devoid of connection.

Heading.

‘A Psalm of David; when he changed his behaviour before Abimelech, who drove him away, and he departed.'

As mentioned above the only connection between the heading and the Psalm is found in Psalms 34:5. Certainly it must have been a dreadful shock for David and the few fugitives who had fled with him when they arrived in Gaza hoping to find refuge there, only to face the fact that some of the leading figures were intent on seeking his life (1 Samuel 21:11 onwards). To feign madness when he was eventually brought before the king of Gaza must have been humiliating for him, although he and his men no doubt had a good laugh about it afterwards. That he was willing to do it demonstrates the extreme tension that he must have felt. ‘I sought the Lord and He heard me and delivered me from all my fears. They (he and his companions) looked on him and were lightened, and their faces were not ashamed (as they would have been had He failed to fulfil His promises of protection)' (Psalms 34:4). And thinking back to when he was alone in the king's presence feigning madness and scrabbling on the floor, the description ‘poor one' (Psalms 34:6) must have seemed an apt description. Furthermore on escaping back to his companions we can well imagine that he felt that YHWH had surrounded him with His angels (Psalms 34:7). How else could his precarious plan have succeeded? The lesson well learned may then explain the remainder of the Psalm.

There is also a seeming problem with the name Abimelech, for the king in question was Achish of Gath (1 Samuel 21:10), but if Achish was at the time the leader of the coalition of five Philistine states he may well have been given the ancient title ‘Abimelech' (my father is king, or Melech is my father), which appears to be a throne name of certain Philistine kings (Genesis 20, 26).

What is more to the point are evidences of wisdom teaching in the Psalm from Psalms 34:11 onwards. ‘You children' was a common address by Wisdom teachers (Proverbs 4:1; Proverbs 5:7; Proverbs 7:24 and regularly), and ‘the fear of YHWH' a prevalent expression among them (Proverbs 1:7; Proverbs 9:10; Proverbs 15:33, etc.). See also the ideas in Proverbs 10:27; Proverbs 13:3; Proverbs 21:23. On the other hand David need not have written it immediately, and his later court may well have included renowned and godly wisdom teachers, while this would also help to explain what led on to Solomon's growth in the subject and subsequent ‘worldwide' fame.

The Psalm may be summarised as follows:

1) Words In Praise Of YHWH (1-3).

2) He Rejoices In The Delivery Of Himself And His Men (4-7).

3) He Calls On The People To Taste Of YHWH, And To Learn To Fear Him (8-11).

4) He Points Out To Them The Way To True Life (12-14).

5) He Stresses YHWH's Deep Concern For His Own And His Deep Hatred Of Evil (15-20).

6) He Declares The End Of Sinners And Of His Servants (21-22).