The Righteous One’s Affectionate Cry under the Cross

a brief study of Psalm 34, adapted from PCC Prayer Meeting Exhortation on 26 Jan 2007

Psalm 34 is not generally recognised as a Messianic Psalm by those who make use of the grammatical-historical method strictly. It was,—according to the Jewish editors who affixed the title,—written by David in recollection of the occasion “when he changed his behaviour before Abimelech; who drove him away, and he departed.”

This occasion was recorded in 1 Samuel 21:10-15. David, you may remember, was on that occasion running away from Saul. He thought that he might seek refuge in Gath. But when he reached there, the Philistines recognised him and brought him before the King Achish, also known as Abimelech.

David feared for his life and we are told,…

“He changed his behaviour before them, and feigned himself mad in their hands, and scrabbled on the doors of the gate, and let his spittle fall down upon his beard” (1 Sam 21:13).

His ruse worked, and Achish quickly sent him away.

David, filled with thanksgiving that the LORD had delivered him must have written this psalm as an expression of his gratitude to the LORD for His protection and deliverance.

But this psalm is certainly not about David only. Indeed, those who read this Psalm with an eye on the Lord, the greater David, should be able to see how this Psalm fits the experience of our Lord much more perfectly than it fits David’s experience.

Consider verses 6 and 7: While we are not told that David cried when he was arrested by the soldiers of Achish, we are told the Lord in the Garden of Gethsemane cried unto the Father with “strong crying and tears” (Heb 5:7); and His perspiration fell to the ground like great drops of blood.

And who but the Lord could testify with certainty that the angel of the Lord encampeth around them that fear him. For we are told specifically that an angel appeared unto Him from heaven to strengthen Him after His ordeal in the Garden (Lk 22:43). And when His disciples drew swords to resist His arrest, the Lord would say:

“Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?”

Or consider verses 17 and 18: Who but the Lord can claim to be righteous in and of himself? The typical David was only truly righteous on account of the righteousness of the true David. Indeed, we wonder if the way that David reacted in fear before Achish was an entirely righteous response.

And why should David speak about not one of his bones being broken, whereas the Lord’s bones must not be broken despite the torture that He had to endure in order to fulfil Old Testament prophesy and the fact that He is the paschal lamb of God.

So Bonar says:

“Taking advantage of David’s peculiar state and feelings, the Holy Ghost gives to the Church a song that might suit her Head, the true David when He came, and might equally suit every member.”

Likewise 2 other commentators, Dr Allix and Horsley say: “This Psalm containeth the praises which the Messiah gives to his Father for having delivered him out of all his sufferings.” And “Messiah exhorts to holiness and trust in God, by the example of his own deliverance.”

Well, this is how we must see this Psalm in this study. It is the word of Christ, taken up in the lips of our Lord and given so that we may sing with Him in sympathy with us.

This psalm does have a rough structure:

· Vv 1-6 Expression of thanksgiving for deliverance.

· Vv 7-10 Exclamation of Contentment in God

· Vv 11-14 Exhortation to the young to trust in God

· Vv 15-22 Explanation that God will protect the righteous

However, because it is an acrostic psalm (just like Psalm 25), it is not necessarily to study the psalm according to this structural outline.

Instead, for our better appreciation of this psalm, I would like to highlight 3 Resolutions; 3 Exhortations; and 3 Promises.

1. Three Resolutions