The righteous cry, and the LORD heareth, and delivereth them out of all their troubles. Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • JFB • KD • Kelly • King • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • TOD • WES • TSK EXPOSITORY (ENGLISH BIBLE) 34:11-22 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.The righteous cry, and the Lord heareth - That is, one of the advantages or benefits of being righteous is the privilege of crying unto God, or of calling on his name, with the assurance that he will hear and deliver us. No one has ever yet fully appreciated the "privilege" of being permitted to call upon God; the privilege of prayer. There is no blessing conferred upon man in his present state superior to this; and no one can fully understand the force of the argument derived from this in favor of the service of God. What a world would this be - how sad, how helpless, how wretched - if there were no God to whom the guilty, the suffering, and the sorrowful might come; if God were a Being who never heard prayer at all; if he were a capricious Being who might or might not hear prayer; if He were a Being governed by fitful emotions, who would now hear the righteous, and then the wicked, and then neither, and who dispensed His favors in answer to prayer by no certain rule!And delivereth them out of all their troubles - (1) He often delivers them from trouble in this life in answer to prayer. (2) he will deliver them literally from all trouble in the life to come. The promise is not indeed, that they shall be delivered from all trouble on earth, but the idea is that God is able to rescue them from trouble here; that He often does it in answer to prayer; and that there will be, in the case of every righteous person, a sure and complete deliverance from all trouble hereafter. Compare the notes at Psalm 34:6 : see Psalm 34:19. 17, 18. Humble penitents are objects of God's special tender regard (Ps 51:19; Isa 57:15). Heb. They cry, to wit, the righteous, as is manifest both from the nature of the thing, and from Psalm 34:15, where they are so called, and with which this verse is to be continued, the 16th verse coming in by way of parenthesis, as is very usual in many places of Scripture.The righteous cry,.... The word "righteous" is not in the original text, but is rightly supplied in our version, as it is in the Targum, and by Jarchi; and so Kimchi and Ben Melech observe, that these words are not to be connected with Psalm 34:16, but with Psalm 34:15; and they are indeed an amplification of the last clause of it; and the cry of the righteous is meant, to which the ears of the Lord are open; though Aben Ezra thinks that these words are to be understood of them that do evil, and of their cry to the Lord, when they turn from their evil ways; but the former sense is best; and the Lord heareth, and delivereth them out of all their troubles; their inward troubles, through the workings of corruption in their hearts; through the violent assaults of Satan, the blasphemous thoughts he injects into them, and his solicitations of them to sin; and through divine desertions, and their outward troubles; through afflictions of body, losses of estate and friends, and the reproaches and persecutions of men; out of all these the Lord sooner or later delivers his people who cry unto him. The righteous cry, and the LORD heareth, and delivereth them out of all their troubles.EXEGETICAL (ORIGINAL LANGUAGES) 17. They cried, and Jehovah heard;And rescued them out of all their distresses. We may understand a subject from the verb, they who cried cried, as in Psalm 34:5, i.e., when any cried: or with LXX and Vulg. supply the righteous. (Had the LXX this reading, or did they merely insert the word from Psalm 34:15?) It is however possible that Psalm 34:15-16 should be transposed, and then the righteous in Psalm 34:15 supplies the natural subject to Psalm 34:17. This transposition deserts the present order of the letters of the alphabet, but is justified by Lamentations 2, 3, 4, and Proverbs 31 according to the LXX, where Pç precedes Ayin. Verse 17. - The righteous cry, and the Lord heareth; literally, they cry, and the Lord heareth. "Cry," which by the ordinary rules of grammar should have for its subject the "evil-doers" of the preceding verse, must, it is obvious from the context, refer to the "righteous" of ver. 15, who are the predominant subject of the entire passage(vers. 15-22). And delivereth them out of all their troubles (comp. ver. 19 and Psalm 54:7). Psalm 34:17(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. 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