Psalm 34

Observations:

vv. 1-3, David begins with a declaration of blessing to Yahweh. The depths of his praise reach deeper past his lips, to the very base of his soul. This powerful declaration then invites God’s people to partake in the exaltation of Yahweh’s name.

v. 4, David shifts to describe how God rescued David from harm (his fears); a personal testimony of deliverance and the confidence he now has in his Deliverer.

Given the historical context attached to this psalm, it appears that David does not deem his moment as lunatical improvisation as the reason for his escape; it was Yahweh who rescued David, not his quick wit.

Given the fact that this psalm is acrostic in nature, David’s praise is not some kind of emotional outburst, but a calculated and disciplined response of praise to the nearness of God.

vv. 5-7, David shifts from himself to anyone who seeks God; a radiance surrounds His people that will never leave them ashamed. The poor, weak, and vulnerable can rest assured knowing that their cries of trouble do not fall on deaf ears; Yahweh not only hears those cries, but saves the one crying! His presence surrounds those who fear God and rescues them from trouble.

V.7- The “angel of the Lord” occurs some fifty times in the Old Testament, with 80 percent in the historical books. Seven more appearances occur in the Prophets (one in Isa. 37:36; six in Zech. 1, 3, and 12), and the three remaining occurrences are in the Psalter; once here and twice in the following psalm (35:5, 6). The angel of Yahweh is a rather enigmatic figure in the Old Testament. He often appears in human form to deliver messages from God or to carry out Yahweh’s purposes on earth. There is some tendency in these narratives to equate this angel with God himself, so that often it is difficult to draw a clear, distinctive portrait of the angel.

In most passages in which the angel of Yahweh is mentioned, he serves as a divine messenger mediating communications between God and humans. This is clear, for example, in the story of Hagar in the desert (Gen. 16), Abraham when asked to sacrifice Isaac (Gen. 22), Moses at the burning bush (Ex. 3), and Balaam (Num. 22). On occasion the angel of Yahweh appears as a fearsome avenging angel delivering divine wrath. Consider the role of the angel in 2 Samuel 24 (cf. 1 Chron. 21), when he afflicted the people of Jerusalem with plague at God’s command, or in Isaiah 37:36 (cf. 2 Kings 19), where he “put to death” 185,000 Assyrian soldiers (again probably by plague) besieging Jerusalem. In Zechariah 12 the angel of Yahweh is depicted as going before the restored people of God to destroy their enemies.

It is perhaps this last image that informs the picture presented in Psalm 34 (and in 35:5–6). The angel of Yahweh encamps around God’s people, surrounding them with divine protection from their enemies. In 35:5–6 he drives away the psalmist’s enemies and pursues them as if to destroy them in battle. The role of the angel in the Balaam narrative (Num. 22) as he stands in the way of Balaam with sword drawn to bar his approach to curse Israel may also feed into the traditional understanding of the angel of Yahweh as the protector of Israel. The view of the angel moves from the most general understanding as a divine functionary communicating the divine will to humans, to an avenging angel of God who metes out punishment on earth, to a protecting angel who creates a shield around those whom Yahweh would make secure.

Exegetical Idea/Big Idea:

J

J

Cr

Big Idea:

Je

Homiletical Idea

As Christians, we are called to testify our faith in Christ to those whom we are surrounded by; let us not be tempted to “find our courage” or “summon that strength within” to share the deeds of Christ in our lives; let us rather reflect on the sovereign and powerful deeds themselves of our God and let their tangibility bolt us into action!

Liturgical Idea

What should we praise God for? (Rejoice)

What should we confess to God? (Repent)

What should we ask God for? (Request)

What should we lift up to God? (Sacrifice)

What should we live out for God? (Service)

As Christians, we are called to testify our faith in Christ to those whom we are surrounded by; let us not be tempted to “find our courage” or “summon that strength within” to share the deeds of Christ in our lives; let us rather reflect on the sovereign and powerful deeds themselves of our God and let their tangibility bolt us into action!

Intro:

Prayer

Read Psalm 34

Follow up with 1 Samuel 21:10-15

Head- What does it mean?

(15-20 min.)

Psalm 34, The Nearness of a Providential God

vv. 1-7,

vv. 1-3, David begins with a declaration of blessing to Yahweh. The depths of his praise reach deeper past his lips, to the very base of his soul. This powerful declaration then invites God’s people to partake in the exaltation of Yahweh’s name.

v. 4, David shifts to describe how God rescued David from harm (his fears); a personal testimony of deliverance and the confidence he now has in his Deliverer.

Given the historical context attached to this psalm, it appears that David does not deem his moment as lunatical improvisation as the reason for his escape; it was Yahweh who rescued David, not his quick wit.

Given the fact that this psalm is acrostic in nature, David’s praise is not some kind of emotional outburst, but a calculated and disciplined response of praise to the nearness of God.

vv. 5-7, David shifts from himself to anyone who seeks God; a radiance surrounds His people that will never leave them ashamed. The poor, weak, and vulnerable can rest assured knowing that their cries of trouble do not fall on deaf ears; Yahweh not only hears those cries, but saves the one crying! His presence surrounds those who fear God and rescues them from trouble.

V.7- The “angel of the Lord” occurs some fifty times in the Old Testament, with 80 percent in the historical books. Seven more appearances occur in the Prophets (one in Isa. 37:36; six in Zech. 1, 3, and 12), and the three remaining occurrences are in the Psalter; once here and twice in the following psalm (35:5, 6). The angel of Yahweh is a rather enigmatic figure in the Old Testament. He often appears in human form to deliver messages from God or to carry out Yahweh’s purposes on earth. There is some tendency in these narratives to equate this angel with God himself, so that often it is difficult to draw a clear, distinctive portrait of the angel.

In most passages in which the angel of Yahweh is mentioned, he serves as a divine messenger mediating communications between God and humans. This is clear, for example, in the story of Hagar in the desert (Gen. 16), Abraham when asked to sacrifice Isaac (Gen. 22), Moses at the burning bush (Ex. 3), and Balaam (Num. 22). On occasion the angel of Yahweh appears as a fearsome avenging angel delivering divine wrath. Consider the role of the angel in 2 Samuel 24 (cf. 1 Chron. 21), when he afflicted the people of Jerusalem with plague at God’s command, or in Isaiah 37:36 (cf. 2 Kings 19), where he “put to death” 185,000 Assyrian soldiers (again probably by plague) besieging Jerusalem. In Zechariah 12 the angel of Yahweh is depicted as going before the restored people of God to destroy their enemies.

It is perhaps this last image that informs the picture presented in Psalm 34 (and in 35:5–6). The angel of Yahweh encamps around God’s people, surrounding them with divine protection from their enemies. In 35:5–6 he drives away the psalmist’s enemies and pursues them as if to destroy them in battle. The role of the angel in the Balaam narrative (Num. 22) as he stands in the way of Balaam with sword drawn to bar his approach to curse Israel may also feed into the traditional understanding of the angel of Yahweh as the protector of Israel. The view of the angel moves from the most general understanding as a divine functionary communicating the divine will to humans, to an avenging angel of God who metes out punishment on earth, to a protecting angel who creates a shield around those whom Yahweh would make secure.

Summarize:

David praises and calls God’s people to praise God for God’s provision of deliverance and safety. (Praise God for His providence)

vv. 8-14,

That verses 8–22 form a collection is indicated by the use at beginning (34:8) and end (34:22) of the parallel phrase “take refuge in him” as a pair of boundary bookends (inclusio).

The former is an exhortation to trust Yahweh while the latter is a promise of divine protection. Together these statements bind the varied proverbial statements into a unity and provide a thematic cohesion that links them together.

Obviously this is a poetic call to experience or rather to “prove by [experiencing]” the goodness of God, but to a degree that invokes every sense of our being.

To taste

To see

To fear

It is interesting that David puts that in there; remember this is an acrostic psalm and that David would involve fear in this invitation of the senses is not arbitrary.

What’s the connection?

Look at what consequently happens when one tastes, sees, and fear God:

v. 8, there is refuge

v. 9, there is no want

David then follows this point with an illustration of lions, whether they illustrate something the Israelites would understand by observation or the lions symbolized the wicked, either way, David’s point was that those who seek God shall not be in want, they will not be disappointed, they will find refuge.

Of course what we see here is a response towards physical refuge and physical provision of safety in light of 1 Sam, but what David is touching upon here is something he has touched upon in previous psalms.

When we experience God’s goodness, it satisfies us to the core, regardless of circumstances. But you cannot experience God’s goodness unless you first expose yourself to Him. When we expose our hearts to God, we will find refuge in His.

Those who seek the Lord shall not be in want of any good thing. This is not a promise of prosperity, but the principle of God’s more enduring provision for the man who desires life and loves length of days in which “life” and “length of days” signify the quality and quantity of life with God. These principles of wise living, similar to those found in Proverbs, conclude with the general statement Depart from evil and do good; seek peace and pursue it.

11–14 The secret of the good life:

guard your tongue

repent and live in obedience unto God

seek after peace relentlessly

Summarize:

David invites God’s people to partake in God’s goodness and refuge. (Come and partake in God’s providence)

vv. 15-22,

v. 22, Romans 8:1

Summarize:

David clarifies just who exactly are the recipients of God’s goodness and refuge: the righteous.

Big Idea:

Praise God and come and see and taste His the goodness of His providential provision.

Heart- Do I buy it?

(15-20 min)

Open the discussion for any questions.

What verses stood out to you and why?

(Let group answer these questions)

What should we praise God for? (Rejoice)

What should we confess to God? (Repent)

What should we ask God for? (Request)

What should we lift up to God? (Sacrifice)

What should we live out for God? (Service)

Hands- So What? How then should I live?

(10-15 min)

Walk with God: What does sharing the deeds of Christ in your life look like personally in your walk with God?

Keep Christ first: What does sharing the deeds of Christ in your life look like personally when we keep Christ first?

Keep sin out of your life: What does sharing the deeds of Christ in your life look like personally when you are keeping sin out of your life?

Personally,

Prayer requests

Kaz, leading debate session (online worship services); wisdom on this