Psalms 34 · The Lantern

The title of the foure and thrittithe salm. `To Dauid. Lord, deme thou hem, that anoien me; ouercome thou hem, that fiyten ayens me.

The Lord loves thankful people. They never cease to praise him, and they regularly thank him. In both good times and bad times they offer praise and thanksgiving to God. They worship the Lord, the God of times, without regard to what the times are like.

"I will bless the Lord at all times; His praise shall be ever in my mouth" [Psalm 34:1]. So speaks Christ, so also let a Christian speak; for a Christian is in the Body of Christ; and therefore was Christ made Man, that that Christian might be enabled to be an Angel, who says, "I will bless the Lord at all times." When shall I "bless the Lord"? When He blesses you?

The title: "A Psalm of David, when he changed his countenance before Abimelech, and he dismissed him, and he departed." This history is found in 1 Sam. 21, where it is said that David, fleeing from the face of Saul, came to Achish the king of Gath, and was recognized there, along with his valor, because he had slain the Philistine.

Take thou armeris and scheeld; and rise vp into help to me.

Schede out the swerd, and close togidere ayens hem that pursuen me; seie thou to my soule, Y am thin helthe.

Thei that seken my lijf; be schent, and aschamed. Thei that thenken yuels to me; be turned awei bacward, and be schent.

The whole life of the just person is filled with affliction.… But God delivers his saints from their afflictions. Though he does not leave them without trial, yet he bestows on them patient endurance. For if "tribulation works out endurance, and endurance tries virtue," he who excludes tribulation from himself deprives himself of his tried virtue.

By saying "from all," nothing is left which you might have suspected was still standing in opposition.

Next, when he says, "I sought," the matter of praise is presented, which is divine clemency in hearing prayer. Concerning the first he does two things. First, he presents the clemency of his hearing. Second, the merit of being heard, at "This poor man cried out." Concerning the first he does two things. First, he presents the benefit granted to himself.

Be thei maad as dust bifor the face of the wynd; and the aungel of the Lord make hem streit.

I have said who was the exhorter, namely, that lover who would not alone embrace what he loveth, and saith, "Approach unto Him, and be ye lightened" (ver. 5). For he saith what he himself proved. For some spiritual person in the Body of Christ, or even our Lord Jesus Christ Himself according to the flesh, the Head exhorting His Own Members, saith; what?

His light is said to be inaccessible when the unique and omnipotent character of its substance is described. But when the grace of the holy Godhead pours itself forth, one both approaches him and is offered blessed illumination.

Then when he says, "Come to him and be enlightened, and your faces shall not be confounded," he invites others to obtain this benefit. And concerning this he does two things. First, he presents the invitation. Second, the effect of the invitation, at "And your faces shall not be confounded." He says therefore, "Come to him," through faith and charity: Jas.

Her weie be maad derknesse, and slydirnesse; and the aungel of the Lord pursue hem.

For with out cause thei hidden to me the deth of her snare; in veyn thei dispisiden my soule.

The snare which he knoweth not come to hym, and the takyng which he hidde take hym; and fall he in to the snare in that thing.

As the nature of honey can be described to the inexperienced not so much by speech as by the perception of it through taste, so the goodness of the heavenly Word cannot be clearly taught by doctrines, unless, examining to a greater extent the dogmas of truth, we are able to comprehend by our own experience the goodness of the Lord.

Taste the body of life and see how sweet is the Lord. He has life in himself who eats his flesh and drinks his blood, and then he will be blessed.

Third, when he says, "Taste and see that the Lord is sweet," he exhorts them to experience it. And concerning this he does two things. First, he exhorts to the experience of divine fellowship. Second, to the observance of divine fear, at "Fear." Concerning the first he does two things. First, he exhorts to experience.

But my soule schal fulli haue ioye in the Lord; and schal delite on his helthe.

Unless fear disciplines our life, it is impossible successfully to attain holiness in body.… In him who fears there is not want, that is, he is failing with regard to no virtue who is prevented by fear from every absurd act, since he falls short of nothing good that belongs to human nature.

Fear the Lord, all his saints, because the ones fearing him lack nothing—nothing of excellence in the present, nothing of perfection, nothing of future joy.

Then when he says, "Fear," he first exhorts to the observance of divine fear. Second, he assigns the cause of fear, at "For there is no want." Third, he makes the cause manifest, at "The rich have been in need." He says therefore, "The Lord is sweet and gentle." But to whom? To those who fear him.

Alle my boonys schulen seie, Lord, who is lijk thee? Thou delyuerist a pore man fro the hond of his strengere; a nedi man and pore fro hem that diuersely rauischen hym.

Wickid witnessis risynge axiden me thingis, whiche Y knewe not.

"Come, ye children, hearken unto me: I will teach you the fear of the Lord" (ver. 11). Ye think, brethren, that I say this: think that David saith it; think that an Apostle saith it; nay think that our Lord Jesus Christ Himself saith it; "Come, ye children, hearken unto Me." Let us hearken unto Him together: hearken ye unto Him through us.

"Come, children, hear me: I will teach you the fear of the Lord." These words are of the Prophet David, in which he invites the children of the grace of God and the children of adoption to learn this lesson: and he invites not only the little ones, but also the advanced and the aged and the decrepit. This is a lesson that ought to be taught in youth and never abandoned.

"Come." Having presented above the exhortation to praise, here a necessary instruction is presented. And concerning this he does two things. First, he instructs about the fear of God. Second, about divine providence, at "The eyes of the Lord," etc. Concerning the first he does two things. First, he presents, as it were, a proem to his teaching.

Thei yeldiden to me yuels for goodis; bareynnesse to my soule.

Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.

"What man is he that desireth life, and loveth to see good days?" (ver. 12). He asketh a question. Doth not every one among you answer, I? Is there any man among you that loveth not life, that is, that desireth not life, and loveth not to see good days? Do ye not daily thus murmur, and thus speak; How long shall we suffer these things?

Then he adds his teaching when he says, "Who is the man?" And concerning this he does two things. First, he teaches the fruit of fear. Second, the teaching itself, at "Keep." He says therefore, "Who is the man who desires life?" For a person desires two things: namely a long life and prosperity.

But whanne thei weren diseseful to me; Y was clothid in an heire. I mekide my soule in fastyng; and my preier schal be turned `with ynne my bosum.

The most common and varied sin is that committed through the tongue. Were you provoked to anger? The tongue is already running on. Are you possessed by concupiscence? Before all things you have a tongue, a sort of pimp and promoter, as it were, assistant to the sin, subduing your neighbors by histrionic arts.

Let not a Christian then murmur, let him see whose steps he follows: but if he loves good days, let him hearken unto Him teaching and saying, "Come, you children, hearken unto Me; I will teach you the fear of the Lord." What would you? Life and good days. Hear, and do. "Keep your tongue from evil" [Psalm 34:13]. This do.

But what the effect of fear is, he shows first in speech. Second, in deed, at "Turn away." In speech he forbids two things: namely open evil and fraudulent good. As to the first he says, "Keep your tongue from evil," namely detraction, defamation, and error: Eph. 4: "Let no evil speech proceed from your mouth": Jas.

I pleside so as oure neiybore, as oure brother; Y was `maad meke so as morenynge and sorewful.

The person of peace ought to seek and follow peace; he who knows and loves the bond of charity ought to restrain his tongue from the evil of dissension.

The commandments which Jesus spake unto him, "Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, and Thou shalt not bear false witness," agree with the words of David, who said, "Depart from evil, and do good"; and with those which Paul spake, "Let not wickedness overcome you." And the commandments, "Honour thy father and thy mother," and, "That which is…

Likewise, in deed he shows two things to be done. For a person ought to order his life, first with regard to himself; and with regard to this he says, "Turn away." Second, with regard to neighbor; and with regard to this he says, "Seek," etc.

And thei weren glad, and camen togidere ayens me; turmentis weren gaderid on me, and Y knew not.

God takes care of the righteous (by "eyes" referring not simply to sight but also to what is done by God in beneficence and providence).… He also accepts their requests.… But he has an eye also for the wicked, though not in the same way as for the good. To what effect?

"The Eyes of the Lord are upon the righteous:" fear not then; labour; the eyes of the Lord are upon you. "And His Ears are open unto their prayers" [Psalm 34:15]. What would you more? If an householder in a great house should not hearken to a servant murmuring, he would complain, and say, What hardship do we here suffer, and none hears us.

Then when he says, "The eyes of the Lord are upon the just," he instructs about divine providence. And concerning this he does two things. First, he sets forth divine providence. Second, he shows the effect of divine providence, at "The just cried out." Concerning the first he does two things. First, he proposes divine providence with regard to the good.

Thei weren scaterid, and not compunct, thei temptiden me, thei scornyden me with mowyng; thei gnastiden on me with her teeth.

Haply say the wicked, I securely do evil, because the Eyes of the Lord are not upon me: God attends to the righteous, me He sees not, and whatever I do, I do securely. Immediately added the Holy Spirit, seeing the thoughts of men, and said, "But the Face of the Lord is against them that do evil; to cut off the remembrance of them from the earth" [Psalm 34:16].

After explaining the grace toward the just, he now turns his attention to the punishment of the wicked.… Understand that he sees both groups, but his gaze results in a different outcome for each group; he looks at the just to hear them, but looks upon sinners to destroy them.

Next, when he says, "But the face of the Lord is against those who do evil, to destroy," etc., the providence of the Lord regarding the wicked is shown. And concerning this he does two things. First, it is stated that divine providence extends to the wicked.

Lord, whanne thou schalt biholde, restore thou my soule fro the wickidnesse of hem; `restore thou myn oon aloone fro liouns.

The cry of the just is a spiritual one, having its loudness in the secret recess of the heart, able to reach even to the ears of God.… They sought after nothing petty, nothing earthly, nothing lowly.

What then do we say about the martyrs, since it is well known that they were not freed from the torments of the tyrants? They were certainly set free when they were conducted to the kingdom of heaven; they were plainly released from all their troubles. For the cry of the just is always heard, not only for this life, but most of all for their eternal benefit.

Then when he says, "The just cried out," the effect of divine providence is presented. And first, with regard to the good. Second, with regard to the wicked, at "The death of sinners." Concerning the first he does two things. First, he shows how the ears of the Lord are open to the prayers of the just.

I schal knowleche to thee in a greet chirche; Y schal herie thee in a sad puple.

He who has despised present things, and has given himself to the word of God and is using his mind for thoughts that are above and are more divine, he would be the one who has a contrite heart and has made it a sacrifice that is not despised by the Lord.

"The Lord is near unto them that have broken their heart; and saves such as be lowly in spirit" [Psalm 34:18]. God is High: let a Christian be lowly. If he would that the Most High God draw near unto him, let him be lowly. A great mystery, Brethren. God is above all: you raise yourself, and touchest not Him: you humble yourself, and He descends unto you.

Second, when he says, "The Lord is near," he shows how the eyes of the Lord are upon the just. And concerning this he does three things. First, he presents the merit of the just.

Thei that ben aduersaries wickidli to me, haue not ioye on me; that haten me with out cause, and bikenen with iyen.

He who says that affliction is not proper to the just says nothing else than that an adversary is not proper for the athlete. But what occasions for crowns will the athlete have who does not struggle?

"Many are the troubles of the righteous" (ver. 19): doth He say, "Therefore let Christians be righteous, therefore let them hear My Word, that they may suffer no tribulation? He promiseth not this; but saith, "Many are the troubles of the righteous." Rather, if they be unrighteous they have fewer troubles, if righteous they have many.

Next he presents the impending danger, because "many are the tribulations of the just": Lam. 1: "Many are my groans," etc. 2 Tim. 3: "All who wish to live devoutly in Christ will suffer persecution." And they endure these tribulations from persecutors: Ps.

For sotheli thei spaken pesibli to me; and thei spekynge in wrathfulnesse of erthe thouyten giles.

The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him.

"The Lord keeps all their bones: not one of them shall be broken" [Psalm 34:20]: this also, Brethren, let us not receive carnally. Bones are the firm supports of the faithful. For as in flesh our bones give firmness, so in the heart of a Christian it is faith that gives firmness.

Then when he says, "The Lord guards," he shows how he delivers them so that they do not succumb. He says therefore, "The Lord guards all their bones." Just as sight resides in the eye, so in the bones and sinews resides strength; and therefore, just as sight is signified by the eye, so strength and power are signified by the bones: because just as the body is sustained by bones…

And thei maden large her mouth on me; thei seiden, Wel, wel! oure iyen han sien.

Not only do sinners meet such a fate, but also those hostile to the righteous will fall foul of troubles. Now, he says this to bring out the extent of the providence that God shows for the righteous.

"The death of sinners is the worst" [Psalm 34:21]. Attend, Brethren, for the sake of those things which I said. Truly Great is the Lord, and His Mercy, truly Great is He who gave to us to eat His Body, wherein He suffered such great things, and His Blood to drink.

Then when he says, "The death of sinners," he presents the effects of divine providence with regard to the wicked. And concerning this he does two things. First, the dangers of the wicked are presented. Second, it is shown how God delivers his saints from these, at "The Lord will redeem." Concerning the first he does two things.

Lord, thou hast seen, be thou not stille; Lord, departe thou not fro me.

Rise vp, and yyue tent to my doom; my God and my Lord, biholde in to my cause.

Mi Lord God, deme thou me bi thi riytfulnesse; and haue thei not ioye on me.

Seie thei not in her hertis, Wel, wel, to oure soule; nether seie thei, We schulen deuoure hym.

Shame thei, and drede thei togidere; that thanken for myn yuels. Be thei clothid with schame and drede; that speken yuele thingis on me.

Haue thei ful ioie, and be thei glad that wolen my riytfulnesse; and seie thei euere, The Lord be magnyfied, whiche wolen the pees of his seruaunt.

And my tunge schal bithenke thi riytfulnesse; al day thin heriyng.

Psalms34