| Barnes' Notes on the Bible The face of the Lord - This phrase is synonymous with that in the previous verse: "The eyes of the Lord." The meaning is, that the righteous and the wicked are alike under the eye of God; the one for protection, the other for punishment. Neither of them can escape His notice; but at all times, and in all circumstances, they are equally seen by Him. Is against them that do evil - The wicked; all that do wrong. In the former verse the statement is, that the eyes of the Lord are upon the righteous, that is, for their protection; in this case, by a change of the preposition in the original, the statement is, that His face is "against" them that do evil, that is, He observes them to bring judgment upon them. To cut off the remembrance of them from the earth - To cut off themselves, - their families - and all memorials of them, so that they shall utterly be forgotten among people. Compare Psalm 109:13-15. So, in Proverbs 10:7, it is said, "The memory of the just is blessed; but the name of the wicked shall rot." Two things are implied here: (1) That it is "desirable" to be remembered after we are dead. There is in us a deep-rooted principle, of great value to the cause of virtue, which prompts us to "desire" that we may be held in grateful recollection by mankind after we have passed away; that is, which prompts us to do something in our lives, the remembrance of which the world will not "willingly let die." - Milton. (2) The other idea is, that there is a state of things on earth which has a tendency to cause the remembrance of the wicked to die out, or to make people forget them. There is nothing to make men desire to retain their recollection, or to rear monuments to them. People are indeed remembered who are of bad eminence in crime; but the world will forget a wicked man just as soon as it can. This is stated here as a reason particularly addressed to the young Psalm 34:11 why they should seek God, and pursue the ways of righteousness. The motive is, that men will "gladly" retain the remembrance of those who are good; of those who have done anything worthy to be remembered, but that a life of sin will make men desire to forget as soon as possible all those who practice it. This is not a low and base motive to be addressed to the young. That is a high and honorable principle which makes us wish that our names should be cherished by those who are to live after us, and is one of the original principles by which God keeps up virtue in the world - one of those arrangements, those safeguards of virtue, by which we are prompted to do right, and to abstain from that which is wrong. It is greatly perverted, indeed, to purposes of ambition, but, in itself, the desire not to be forgotten when we are dead contributes much to the industry, the enterprise, and the benevolence of the world, and is one of the most efficacious means for preserving us from sin.
Gill's Exposition of the Entire BibleThe face of the Lord is against them that do evil,.... Not against everyone that sins; for the righteous are not without sin; they have sin in them, and they do no good without it; but against them that live in sin, whose course of life is a series of wickedness, and they are workers of iniquity; and have no sense of sin, nor sorrow for it, go on in it without shame or fear; against these the face of the Lord is, he shows his resentment, and stirs up his wrath. For the Lord to be against a man is dreadful; a fearful thing it is to fill into his hands as a God of vengeance; there is no standing before him when once he is angry: and to have the face of God against a man is intolerable, when it is to destroy, and to cut off the remembrance of them from the earth; so that they shall be no more thought of, nor spoken of, but with contempt and reproach; an everlasting mark of infamy being upon their names; see Proverbs 10:7.
Keil and Delitzsch Biblical Commentary on the Old Testament(Heb.: 34:17-22) The poet now recommends the fear of God, to which he has given a brief direction, by setting forth its reward in contrast with the punishment of the ungodly. The prepositions אל and בּ, in Psalm 34:16 and Psalm 34:17, are a well considered interchange of expression: the former, of gracious inclination (Psalm 33:18), the latter, of hostile intention or determining, as in Job 7:8; Jeremiah 21:10; Jeremiah 44:11, after the phrase in Leviticus 17:10. The evil doers are overwhelmed by the power of destruction that proceeds from the countenance of Jahve, which is opposed to them, until there is not the slightest trace of their earthly existence left. The subjects to Psalm 34:18 are not, according to Psalm 107:17-19, the עשׁי רע (evil doers), since the indispensable characteristic of penitence is in this instance wanting, but the צדיקים (the righteous). Probably the פ strophe stood originally before the ע strophe, just as in Lamentations 2-4 the פ precedes the ע (Hitzig). In connection with the present sequence of the thoughts, the structure of Psalm 34:18 is just like Psalm 34:6 : Clamant et Dominus audit equals si qui (quicunque) clamant. What is meant is the cry out of the depth of a soul that despairs of itself. Such crying meets with a hearing with God, and in its realisation, an answer that bears its own credentials. "The broken in heart" are those in whom the egotistical, i.e., self-loving life, which encircles its own personality, is broken at the very root; "the crushed or contrite (דּכּאי, from דּכּא, with a changeable ā, after the form אילות from איּל) in spirit" are those whom grievous experiences, leading to penitence, of the false eminence to which their proud self-consciousness has raised them, have subdued and thoroughly humbled. To all such Jahve is nigh, He preserves them from despair, He is ready to raise up in them a new life upon the ruins of the old and to cover or conceal their infinitive deficiency; and, they, on their part, being capable of receiving, and desirous of, salvation, He makes them partakers of His salvation. It is true these afflictions come upon the righteous, but Jahve rescues him out of them all, מכּלּם equals מּכּלּן (the same enallage generis as in Ruth 1:19; Ruth 4:11). He is under the most special providence, "He keepeth all his bones, not one of them (ne unum quidem) is broken" - a pictorial exemplification of the thought that God does not suffer the righteous to come to the extremity, that He does not suffer him to be severed from His almighty protecting love, nor to become the sport of the oppressors. Nevertheless we call to mind the literal fulfilment which these words of the psalmist received in the Crucified One; for the Old Testament prophecy, which is quoted in John 19:33-37, may be just as well referred to our Psalm as to Exodus 12:46. Not only the Paschal lamb, but in a comparative sense even every affliction of the righteous, is a type. Not only is the essence of the symbolism of the worship of the sanctuary realised in Jesus Christ, not only is the history of Israel and of David repeated in Him, not only does human suffering attain in connection with Him its utmost intensity, but all the promises given to the righteous are fulfilled in Him κατ ̓ ἐξοχήν; because He is the righteous One in the most absolute sense, the Holy One of God in a sense altogether unique (Isaiah 53:11; Jeremiah 23:5, Zechariah 9:9; Acts 3:14; Acts 22:14). - The righteous is always preserved from extreme peril, whereas evil (רעה) slays (מותת stronger than המית) the ungodly: evil, which he loved and cherished, becomes the executioner's power, beneath which he falls. And they that hate the righteous must pay the penalty. Of the meanings to incur guilt, to feel one's self guilty, and to undergo punishment as being guilty, אשׁם (vid., on 1 Samuel 14:13) has the last in this instance.
Geneva Study BibleThe {k} face of the LORD is against them that do evil, to cut off the remembrance of them from the earth. (k) The anger of God not only destroys the wicked, but also abolishes their name forever.
Wesley's Notes 34:16 The face - His anger, which discovers itself in the face.
Jamieson-Fausset-Brown Bible Commentary16. face . against-opposed to them (Le 17:10; 20:3). cut off the remembrance-utterly destroy (Ps 109:13).
Matthew Henry's Concise Commentary34:11-22 Let young persons set out in life with learning the fear of the Lord, if they desire true comfort here, and eternal happiness hereafter. Those will be most happy who begin the soonest to serve so good a Master. All aim to be happy. Surely this must look further than the present world; for man's life on earth consists but of few days, and those full of trouble. What man is he that would see the good of that where all bliss is perfect? Alas! few have this good in their thoughts. That religion promises best which creates watchfulness over the heart and over the tongue. It is not enough not to do hurt, we must study to be useful, and to live to some purpose; we must seek peace and pursue it; be willing to deny ourselves a great deal for peace' sake. It is the constant practice of real believers, when in distress, to cry unto God, and it is their constant comfort that he hears them. The righteous are humbled for sin, and are low in their own eyes. Nothing is more needful to true godliness than a contrite heart, broken off from every self-confidence. In this soil every grace will flourish, and nothing can encourage such a one but the free, rich grace of the gospel of Jesus Christ. The righteous are taken under the special protection of the Lord, yet they have their share of crosses in this world, and there are those that hate them. Both from the mercy of Heaven, and the malice of hell, the afflictions of the righteous must be many. But whatever troubles befal them, shall not hurt their souls, for God keeps them from sinning in troubles. No man is desolate, but he whom God has forsaken.
Matthew Henry's Whole Bible CommentaryVerses 11-22 David, in this latter part of the psalm, undertakes to teach children. Though a man of war, and anointed to be king, he did not think it below him; though now he had his head so full of cares and his hands of business, yet he could find heart and time to give good counsel to young people, from his own experience. It does not appear that he had now any children of his own, at least any that were grown up to a capacity of being taught; but, by divine inspiration, he instructs the children of his people. Those that were in years would not be taught by him, though he had offered them his service (Ps. 32:8); but he had hopes that the tender branches will be more easily bent and that children and young people will be more tractable, and therefore he calls together a congregation of them (v. 11): "Come, you children, that are now in your learning age, and are now to lay up a stock of knowledge which you must live upon all your days, you children that are foolish and ignorant, and need to be taught." Perhaps he intends especially those children whose parents neglected to instruct and catechise them; and it is as great a piece of charity to put those children to school whose parents are not in a capacity to teach them as to feed those children whose parents have not bread for them. Observe, 1. What he expects from them: "Hearken unto me, leave your play, lay by your toys, and hear what I have to say to you; not only give me the hearing, but observe and obey me." 2. What he undertakes to teach them-the fear of the Lord, inclusive of all the duties of religion. David was a famous musician, a statesman, a soldier; but he does not say to the children, "I will teach you to play on the harp, or to handle the sword or spear, or to draw the bow, or I will teach you the maxims of state policy;" but I will teach you the fear of the Lord, which is better than all arts and sciences, better than all burnt-offerings and sacrifices. That is it which we should be solicitous both to learn ourselves and to teach our children. I. He supposes that we all aim to be happy (v. 12): What man is he that desireth life? that is, as it follows, not only to see many days, but to see good comfortable days. Non est vivere, sed valere, vita-It is not being, but well being, that constitutes life. It is asked, "Who wishes to live a long and pleasant life?" and it is easily answered, Who does not? Surely this must look further than time and this present world; for man's life on earth at best consists but of few days and those full of trouble. What man is he that would be eternally happy, that would see many days, as many as the days of heaven, that would see good in that world where all bliss is in perfection, without the least alloy? Who would see the good before him now, by faith and hope, and enjoy it shortly? Who would? Alas! very few have that in their thoughts. Most ask, Who will show us any good? But few ask, What shall we do to inherit eternal life? This question implies that there are some such. II. He prescribes the true and only way to happiness both in this world and that to come, v. 13, 14. Would we pass comfortably through this world, and out of the world, our constant care must be to keep a good conscience; and, in order to that, 1. We must learn to bridle our tongues, and be careful what we say, that we never speak amiss, to God's dishonour or our neighbours prejudice: Keep thy tongue from evil speaking, lying, and slandering. So great a way does this go in religion that, if any offend not in word, the same is a perfect man; and so little a way does religion go without this that of him who bridles not his tongue it is declared, His religion is vain. 2. We must be upright and sincere in every thing we say, and not double-tongued. Our words must be the indications of our minds; our lips must be kept from speaking guild either to God or man. 3. We must leave all our sins, and resolve we will have no more to do with them. We must depart from evil, from evil works and evil workers; from the sins others commit and which we have formerly allowed ourselves in. 4. It is not enough not to do hurt in the world, but we must study to be useful, and live to some purpose. We must not only depart from evil, but we must do good, good for ourselves, especially for our own souls, employing them well, furnishing them with a good treasure, and fitting them for another world; and, as we have ability and opportunity, we must do good to others also. 5. Since nothing is more contrary to that love which never fails (which is the summary both of law and gospel, both of grace and glory) than strife and contention, which bring confusion and every evil work, we must seek peace and pursue it; we must show a peaceable disposition, study the things that make for peace, do nothing to break the peace and to make mischief. If peace seem to flee from us, we must pursue it; follow peace with all men, spare no pains, no expense, to preserve and recover peace; be willing to deny ourselves a great deal, both in honour and interest, for peace' sake. These excellent directions in a way to life and good are transcribed into the New Testament and made part of our gospel duty, 1 Pt. 3:10, 11. And, perhaps David, in warning us that we speak no guile, reflects upon his own sin in changing his behaviour. Those that truly repent of what they have done amiss will warn others to take heed of doing likewise. III. He enforces these directions by setting before us the happiness of the godly in the love and favour of God and the miserable state of the wicked under his displeasure. Here are life and death, good and evil, the blessing and the curse, plainly stated before us, that we may choose life and live. See Isa. 3:10, 11. 1. Woe to the wicked, it shall be ill with them, however they may bless themselves in their own way. (1.) God is against them, and then they cannot but be miserable. Sad is the case of that man who by his sin has made his Maker his enemy, his destroyer. The face of the Lord is against those that do evil, v. 16. Sometimes God is said to turn his face from them (Jer. 18:17), because they have forsaken him; here he is said to set his face against them, because they have fought against him; and most certainly God is able to out-face the most proud and daring sinners and can frown them into hell. (2.) Ruin is before them; this will follow of course if God be against them, for he is able both to kill and to cast into hell. [1.] The land of the living shall be no place for them nor theirs. When God sets his face against them he will not only cut them off, but cut off the remembrance of them; when they are alive he will bury them in obscurity, when they are dead he will bury them in oblivion. He will root out their posterity, by whom they would be remembered. He will pour disgrace upon their achievements, which they gloried in and for which they thought they should be remembered. It is certain that there is no lasting honour but that which comes from God. [2.] There shall be a sting in their death: Evil shall slay the wicked, v. 21. Their death shall be miserable; and so it will certainly be, though they die on a bed of down or on the bed of honour. Death, to them, has a curse in it, and is the king of terrors; to them it is evil, only evil. It is very well observed by Dr. Hammond that the evil here, which slays the wicked, is the same word, in the singular number, that is used (v. 19) for the afflictions of the righteous, to intimate that godly people have many troubles, and yet they do them no hurt, but are made to work for good to them, for God will deliver them out of them all; whereas wicked people have fewer troubles, fewer evils befal them, perhaps but one, and yet that one may prove their utter ruin. One trouble with a curse in it kills and slays, and does execution; but many, with a blessing in them, are harmless, nay, gainful. [3.] Desolation will be their everlasting portion. Those that are wicked themselves often hate the righteous, name and thing, have an implacable enmity to them and their righteousness; but they shall be desolate, shall be condemned as guilty, and laid waste for ever, shall be for ever forsaken and abandoned of God and all good angels and men; and those that are so are desolate indeed. 2. Yet say to the righteous, It shall be well with them. All good people are under God's special favour and protection. We are here assured of this under a great variety of instances and expressions. (1.) God takes special notice of good people, and takes notice who have their eyes ever to him and who make conscience of their duty to him: The eyes of the Lord are upon the righteous (v. 15), to direct and guide them, to protect and keep them. Parents that are very fond of a child will not let it be out of their sight; none of God's children are ever from under his eye, but on them he looks with a singular complacency, as well as with a watchful and tender concern. (2.) They are sure of an answer of peace to their prayers. All God's people are a praying people, and they cry in prayer, which denotes great importunity; but is it to any purpose? Yes, [1.] God takes notice of what we say (v. 17): They cry, and the Lord hears them, and hears them so as to make it appear he has a regard to them. His ears are open to their prayers, to receive them all, and to receive them readily and with delight. Though he has been a God hearing prayer ever since men began to call upon the name of the Lord, yet his ear is not heavy. There is no rhetoric, nothing charming, in a cry, yet God's ears are open to it, as the tender mother's to the cry of her sucking child, which another would take no notice of: The righteous cry, and the Lord heareth, v. 17. This intimates that it is the constant practice of good people, when they are in distress, to cry unto God, and it is their constant comfort that God hears them. [2.] He not only takes notice of what we say, but is ready for us to our relief (v. 18): He is nigh to those that are of a broken heart, and saves them. Note, First, It is the character of the righteous, whose prayers God will hear, that they are of a broken heart and a contrite spirit (that is, humbled for sin and emptied of self); they are low in their own eyes, and have no confidence in their own merit and sufficiency, but in God only. Secondly, Those who are so have God nigh unto them, to comfort and support them, that the spirit may not be broken more than is meet, lest it should fail before him. See Isa. 57:15. Though God is high, and dwells on high, yet he is near to those who, being of a contrite spirit, know how to value his favour, and will save them from sinking under their burdens; he is near them to good purpose. (3.) They are taken under the special protection of the divine government (v. 20): He keepeth all his bones; not only his soul, but his body; not only his body in general, but every bone in it: Not one of them is broken. He that has a broken heart shall not have a broken bone; for David himself had found that, when he had a contrite heart, the broken bones were made to rejoice, Ps. 51:8, 17. One would not expect to meet with any thing of Christ here, and yet this scripture is said to be fulfilled in him (Jn. 19:36) when the soldiers broke the legs of the two thieves that were crucified with him, but did not break his, they being under the protection of this promise as well as of the type, even the paschal-lamb (a bone of him shall not be broken); the promises, being made good to Christ, through him are sure to all the seed. It does not follow but that a good man may have a broken bone; but, by the watchful providence of God concerning him, such a calamity is often wonderfully prevented, and the preservation of his bones is the effect of this promise; and, if he have a broken bone, sooner or later it shall be made whole, at furthest at the resurrection, when that which is sown in weakness shall be raised in power. (4.) They are, and shall be, delivered out of their troubles. [1.] It is supposed that they have their share of crosses in this world, perhaps a greater share than others. In the world they must have tribulation, that they may be conformed both to the will of God and to the example of Christ (v. 19); Many are the afflictions of the righteous, witness David and his afflictions, Ps. 132:1. There are those that hate them (v. 21) and they are continually aiming to do them a mischief; their God loves them, and therefore corrects them; so that, between the mercy of heaven and the malice of hell, the afflictions of the righteous must needs be many. [2.] God has engaged for their deliverance and salvation: He delivers them out of all their troubles (v. 17, 19); he saves them (v. 18), so that, though they may fall into trouble, it shall not be their ruin. This promise of their deliverance is explained, v. 22. Whatever troubles befal them, First, They shall not hurt their better part. The Lord redeemeth the soul of his servants from the power of the grave (Ps. 49:15) and from the sting of every affliction. He keeps them from sinning in their troubles, which is the only thing that would do them a mischief, and keeps them from despair, and from being put out of the possession of their own souls. Secondly, They shall not hinder their everlasting bliss. None of those that trust in him shall be desolate; that is, they shall not be comfortless, for they shall not be cut off from their communion with God. No man is desolate but he whom God has forsaken, nor is any man undone till he is in hell. Those that are God's faithful servants, that make it their care to please him and their business to honour him, and in doing so trust him to protect and reward them, and, with good thoughts of him, refer themselves to him, have reason to be easy whatever befals them, for they are safe and shall be happy. In singing these verses let us be confirmed in the choice we have made of the ways of God; let us be quickened in his service, and greatly encouraged by the assurances he has given of the particular care he takes of all those that faithfully adhere to him. |
