Psalms 34:19-20

Many are the afflictions of the righteous: but the Lord delivereth them out of them all.

The trial of the righteous

The sum of this verse is as if he should say, Let the righteous look for more troubles than others, and likewise let them hope for greater comforts than others; for when they are well, they shall be eclipsed again, to show that their light was but borrowed; and when they are eclipsed, their light shall return, to show their difference from them whom God hateth, which fall from plague to plague, as they run from sin to sin.

I. what makes our troubles so hard to bear is our lack of patience, how great is our need of this grace! “A sound spirit,” saith Solomon, “will bear his infirmity, but a wounded spirit what can sustain?” (Proverbs 18:14). Therefore as the lid is made to open and shut, to save the eye, so patience is set to keep the soul, and save the heart; whole, to cheer the body again. Therefore if you mark, when you can go by an offence, and take a little wrong and suffer trouble quietly, you have a kind of peace and joy in your heart, as if you have gotten a victory, and the more your patience is, still the less your pain is. For as a light burden, borne at the arm’s end, weigheth heavier by much, than a burden of treble weight, if it be borne upon the shoulders, which are made to bear; so if a man set impatience to bear his cross, which is not fit to bear, it will grumble, and murmur, and let the burden fall upon his head, like a broken staff, which promiseth to help him over the water, and leaveth him in the ditch. But if you pug it to patience, and set her to bear it, which is appointed to bear, she is like the hearty spies that came from Canaan, and said, “It is nothing to overcome them” (Joshua 2:1.). Among the strange cures of patience, David may report of his experience what this plaster hath done for him; for, being a figure of Christ, he was always hedged about with the Cross, which proved his patience like a touchstone every day. As Christ was contemned of his countrymen, so David was contemned of his brethren (1 Samuel 26:2); as Christ fled to Egypt, so David fled unto Gath; as Christ received food of women, so David received food of Abigail (Luke 8:2); as Herod persecuted Christ, so Saul persecuted David. Thus, by his own foot, David measured the condition of the righteous, and saith, “Many are the troubles of the righteous”; and then, by his own cure, he showeth how they should be healed, saying, “The Lord will deliver him out of all.” If ye mark, the Spirit hath directed David to those two things which make us take our troubles grievously: one, because we do not look for them before they come. Therefore, as Christ told Peter before he suffered, to strengthen him when he suffered (John 21:18); so the Holy Ghost doth run upon the cross to keep us in expectation of troubles, that we might prepare faith, and patience, and constancy for them, as Noah prepared an ark for the flood.

II. The second thing which makes us to start so at the cross is, because we are like the prophet’s servant, which did see his foes, but not his friends (2 Kings 6:1.); so we see our sore, but not our salve, Comfort seems afar off, like Abraham in the heavens (Luke 16:1.), as though it would never come so low. Therefore we go about to deliver ourselves, as it is said, Psalms 2:1., “Let us break his bands,” as though we could deliver ourselves. But “hold your peace,” saith Moses, “the Lord shall fight for you” (Exodus 14:14). So David comes in like a pacifier, and saith, “Vex not yourselves, for the Lord will deliver you.” Bear both these sentences in mind, that you must go through a sea of troubles, and that then you shall come to the haven of rest, and no affliction shall take you before you be armed for it, or you be without your remedy: “Many are the troubles of the righteous, but the Lord delivereth him out of all.” Here be the two hands of God, like a wound and a plaster, one casteth down, and the other raiseth up. It is good for a man to know his troubles before they come, because afflictions are lightened in the expectation (Acts 9:16; Matthew 16:24; John 2:10). This is the manner of God’s proceedings to send good after evil, as He made light after darkness (Genesis 1:3). The knife of correction must prune and lop off men’s rotten twigs before they can bring forth fruit.

III. yet our troubles are but troubles. When God doth visit the wicked, His punishments are called plagues and destructions; the plagues of Egypt, the curse of Cain, the destruction of Sodom. But when He doth visit the righteous, His punishments are called corrections, and chastisements, and rods, which proceed from a Father, not to destroy us, but to try us, and purge us, and instruct us. And as Jacob was blessed and halted both at one time, so a man may be blessed and afflicted both together. Afflictions do not hinder our happiness, but our happiness cometh by affliction, as Jacob’s blessing came with halting (Genesis 32:1.), and as peace is procured by war. (Henry Smith.)

The good man under afflictions

I. afflictions often befall the best of men; some, that are common to them with the rest of mankind, and others, that are peculiar to persons of this character. The righteous man, as well as others, may be deserted by his friend, and abused by his enemies. Death may deprive him of those dear to him, and swell his heart with sorrow. His virtue will not secure him from infamy and contempt, from losses and disappointments in his worldly affairs; from poverty, and the thousand hardships that attend it, from bad health and painful distempers. Then, besides his own private afflictions, the good man, through the tenderness of his heart, feels the calamities of his fellow-creatures, and shares in the manifold evils he sees them suffer. Righteousness or virtue sometimes draws upon itself the hatred of bad men, with all the evils they are able to inflict. Eminent worth, which outshines others, and makes them appear despicable and mean, provokes their envy, the most bitter and deadly of human passions. Besides, integrity may lead a man to oppose the wicked in their unjust and mischievous designs; wherefore these will join themselves to such as envy him, and increase the number of his enemies.

II. why the righteous are afflicted. If God lays affliction upon the righteous, it is not because He has no distinguishing regard for them; but because their sufferings may answer many valuable purposes both to others and themselves.

1. I say, others may reap various advantages by observing the sufferings of good men. By such events God may intend to admonish us, that prosperity is not the best of blessings, nor adversity the worst of evils; since He frequently dispenses the one, and denies the other to His own children. The suffering of the righteous may also be of service to the world; as by this means their virtues are more clearly displayed, and recommended with greater force to the imitation of mankind.

2. Their afflictions often produce great advantages to the sufferers themselves. Among these, I am not afraid to mention the glory they derive from hence. Suffering virtue at least may surely be allowed to comfort itself with the foresight of that veneration, which is wrongfully withheld from it when living; but which posterity will pay with interest to its surviving memory. ,Nor is it a small advantage, that by means of their sufferings the righteous may attain a comfortable assurance of their own constancy. Sometimes also adversity is profitable to good men, as it helps to cure them of their remaining imperfections.

III. the righteous man’s supports under afflictions.

1. The native strength of his virtue, which enables him to break their forte by opposing to them a firm and constant mind.

2. Religion also lends him a powerful aid. (John Holland.)