June 20, 2024
Taste and See . . . Yummy?
Psalm 34
Sammie Johnston
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 34:4-5, 8
I sought the LORD, and he answered me
and delivered me from all my fears.
Those who look to him are radiant,
and their faces shall never be ashamed.
Oh, taste and see that the LORD is good!
Blessed is the man who takes refuge in him!
Psalm 34
Taste and See That the LORD Is Good
1 34:1 This psalm is an acrostic poem, each verse beginning with the successive letters of the Hebrew alphabet Of David, when he changed his behavior before Abimelech, so that he drove him out, and he went away.
1
I will bless the LORD at all times;
his praise shall continually be in my mouth.
2
My soul makes its boast in the LORD;
let the humble hear and be glad.
3
Oh, magnify the LORD with me,
and let us exalt his name together!
4
I sought the LORD, and he answered me
and delivered me from all my fears.
5
Those who look to him are radiant,
and their faces shall never be ashamed.
6
This poor man cried, and the LORD heard him
and saved him out of all his troubles.
7
The angel of the LORD encamps
around those who fear him, and delivers them.
8
Oh, taste and see that the LORD is good!
Blessed is the man who takes refuge in him!
9
Oh, fear the LORD, you his saints,
for those who fear him have no lack!
10
The young lions suffer want and hunger;
but those who seek the LORD lack no good thing.
11
Come, O children, listen to me;
I will teach you the fear of the LORD.
12
What man is there who desires life
and loves many days, that he may see good?
13
Keep your tongue from evil
and your lips from speaking deceit.
14
Turn away from evil and do good;
seek peace and pursue it.
15
The eyes of the LORD are toward the righteous
and his ears toward their cry.
16
The face of the LORD is against those who do evil,
to cut off the memory of them from the earth.
17
When the righteous cry for help, the LORD hears
and delivers them out of all their troubles.
18
The LORD is near to the brokenhearted
and saves the crushed in spirit.
19
Many are the afflictions of the righteous,
but the LORD delivers him out of them all.
20
He keeps all his bones;
not one of them is broken.
21
Affliction will slay the wicked,
and those who hate the righteous will be condemned.
22
The LORD redeems the life of his servants;
none of those who take refuge in him will be condemned.
Footnotes
[1] 34:1 This psalm is an acrostic poem, each verse beginning with the successive letters of the Hebrew alphabetTable of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Events of 1–2 Samuel Referenced in the Psalms
| 1 Samuel | Incident | Psalm |
|---|---|---|
| 19:11 | David’s house surrounded | 59 |
| 21:10–11 | David seized by Achish | 56 |
| 21:12–22:1 | David escapes from Achish (called Abimelech in Psalm 34 title) | 34 |
| 22:1 (possibly also 24:3) | David in cave | 57; 142 |
| 22:9–19 | Doeg the Edomite | 52 |
| 23:14–15 (possibly) | Desert of Judah | 63 |
| 23:19 | David betrayed by Ziphites | 54 |
| 2 Samuel | Incident | Psalm |
|---|---|---|
| 8:1–14 | Victory over Transjordan | 60 |
| chs. 11–12 | Against house of Uriah | 51 |
| chs. 15–17 | Absalom’s revolt | 3 |
| chs. 15–17 (possibly) | Desert of Judah | 63 |
| ch. 22 | Victory over all enemies | 18 |
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 34:1–3 After announcing his intention to bless the LORD at all times, the singer invites all the humble to join him in song. When God blesses someone (e.g., 29:11), he speaks a good word that leads to that person’s well-being; when a human blesses God (e.g., 26:12), he speaks a good word about God’s kindness and generosity (see Eph. 1:3).
Ps. 34:4–7 The psalmist gives specific examples of God’s kindness. Ashamed in this context means being disappointed at not finding what was hoped for.
Ps. 34:8–14 The song encourages all who sing it to fear the LORD (v. 9), that is, to respect, obey, and worship God. It offers ways to show this through one’s behavior (vv. 11–14). The verb taste (v. 8), which in the OT is commonly used in the literal sense, is a metaphor for personal experience (see 1 Pet. 2:3). First Peter 3:10–12 uses Ps. 34:12–16 to summarize the ideal behavior and lifestyle for Christians.
Psalm Ps. 34. This psalm is an expression of thanksgiving for God’s protection and care for those who trust in him. The title connects the psalm to 1 Sam. 21:10–15, where David is saved from danger by pretending to be insane in the presence of King Achish of Gath. Probably the name Abimelech in the psalm is a title or alternate name for the king of Gath. David does not take credit for this narrow escape, nor does he deny the importance of the faithful using their wits in desperate situations.
Ps. 34:15–22 The final section describes how the Lord cares for his faithful. It also shows the difference between the way God treats the faithful and the wicked. Both the righteous and the wicked will have afflictions (see the repetition in vv. 19, 21). The difference is in the outcomes (contrast condemned, v. 21, with none . . . condemned, v. 22). On redeems, see note on 25:22.
Events of 1–2 Samuel Referenced in the Psalms
| 1 Samuel | Incident | Psalm |
|---|---|---|
| 19:11 | David’s house surrounded | 59 |
| 21:10–11 | David seized by Achish | 56 |
| 21:12–22:1 | David escapes from Achish (called Abimelech in Psalm 34 title) | 34 |
| 22:1 (possibly also 24:3) | David in cave | 57; 142 |
| 22:9–19 | Doeg the Edomite | 52 |
| 23:14–15 (possibly) | Desert of Judah | 63 |
| 23:19 | David betrayed by Ziphites | 54 |
| 2 Samuel | Incident | Psalm |
|---|---|---|
| 8:1–14 | Victory over Transjordan | 60 |
| chs. 11–12 | Against house of Uriah | 51 |
| chs. 15–17 | Absalom’s revolt | 3 |
| chs. 15–17 (possibly) | Desert of Judah | 63 |
| ch. 22 | Victory over all enemies | 18 |
S3:120 Psalm 34
Listen NowDive Deeper | Psalm 34
Jump into Psalm 34, a psalm of joy, with me today! David invites us to join him in proclaiming the goodness of the Lord, to experience God as he has. He encourages us to "taste and see that the Lord is good! Blessed is the man who takes refuge in him!" (Psalm 34:8)
What comes to mind when you hear/read the words taste and see? As I write to you, it's 105 degrees here in Texas, so tasting and seeing is an ice-cold scoop of ice cream or a frosty glass of homemade lemonade—SO satisfying on a hot summer day.
David experiences the goodness of God firsthand (read 1 Samuel 21) and writes Psalm 34 as a result. God's goodness to him in sparing his life totally overwhelms him, and he bubbles over in praise (Psalm 34:1-2). He also wants everyone who hears him to join him in praising God's goodness!
"[T]aste and see that the Lord is good" is David's invitation for us to experience God's goodness for ourselves. While we all desire good things in our lives, David teaches us that our desire for goodness comes from God and that the longings of our hearts are fully satisfied with God. Taste is an experience. Me reading to you the list of ingredients (sugar, cream, milk, sea salt, egg yolks) for my favorite ice cream is not nearly as exciting as me giving you a bowl of it to eat! It needs to be tasted, personally experienced. You must experience God for yourself to know Him personally.
Each of us must also actively choose to pursue God. David walked with, trusted, and pursued God. I can give you a bowl of ice cream, but I can't make you eat it. You choose to do that on your own. David gives us practical ways to pursue and experience God in Psalm 34:9-16. He also gives us a list of the benefits in verses 12-22. Jesus expresses His longing for us to experience Him in Matthew 7:7. It's up to YOU to pursue Him!
This month's memory verse
And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
– Matthew 28:18-20
Discussion Questions
1. List what you can learn about God's character in Psalm 34. When you face hard circumstances, what is your response? How can you practice praising God continually even when circumstances stay the same? Google the Shane & Shane Psalm 34 song (Taste and See) to encourage you to praise God.
2. Discuss with your community group (or a friend) a time when you experienced the goodness of God. When have you seen God's goodness in difficult times? Share with them what you learned about God through that experience. Invite them to taste and see with you.
3. Are you currently pursuing the Lord as the source of your satisfaction? What are you feasting on besides God to satisfy your desires? Confess those to Him and remind yourself that Jesus alone can satisfy the longings of your soul.
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