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302 / 1113 · Psalms 34 · The United Kingdom · David's lifetime, c. 1015 BC (by its heading; debated)

Taste and See

Debated

People who survive a near miss often become teachers without meaning to. The man who walked away from the crash tells everyone to wear a seatbelt; the woman who beat the illness gathers the newly diagnosed around her. Psalm 34 has that feel. Its heading ties it to the day David escaped a Philistine king by pretending to be mad — hardly a proud memory. Yet the poem is not embarrassed. It turns straight from 'I was afraid and he answered me' to an open invitation: come and try this for yourself. It is thanksgiving that cannot stay private.

Where it sits in the story: In Israel's story (Act 3), the Psalms are where the history becomes prayer. Here the grim scene of 1 Samuel 21 is re-read from the other side of rescue. The psalm moves from one man's escape to a lesson for anyone listening, in the style of Israel's wisdom teachers. Its lines travel far: 1 Peter quotes and echoes it to encourage believers under pressure, and John's Gospel may have its line about unbroken bones in view at the cross.

What this chapter is doing: To turn a humiliating escape into testimony and teaching — showing that the God who rescued one frightened fugitive is near to all who are crushed, and inviting others to trust him too.

Why it is read here: This psalm's heading ties it to a specific moment in David's life, so it is read at that moment. The headings are ancient but were added as the psalms were collected; most scholars treat them as early tradition rather than part of the original poem.
The walk-through
  • 34:1–3 — A vow of constant praise, and a call for the humble to hear and join in: magnify the LORD with me. Praise is framed as something shared, not solitary.
  • 34:4–7 — The testimony: I sought the LORD, he answered, and he delivered me from all my fears. Those who look to him are radiant, not ashamed. The angel of the LORD camps around those who fear him.
  • 34:8–14 — The invitation — 'taste and see that the LORD is good' — becomes a lesson for 'children': young lions may go hungry, but those who seek the LORD lack nothing good. The fear of the LORD looks like guarding your tongue, turning from evil and pursuing peace.
  • 34:15–18 — The LORD's eyes are on the righteous and his face against evildoers. He hears the cry of the righteous and is near to the broken-hearted and those crushed in spirit.
  • 34:19–22 — The righteous face many troubles, but the LORD delivers them; he guards all their bones so none is broken. Evil destroys the wicked, but none who take refuge in him will be condemned.
What it showsThe poem is an alphabetic acrostic — each verse begins with the next Hebrew letter (with small irregularities) — a crafted teaching form shared with Psalms 25, 37 and 119. 1 Peter 2:3 and 3:10–12 draw directly on it.
Where the evidence stopsThe heading names the king 'Abimelech', while 1 Samuel 21 calls him Achish; some take Abimelech as a royal title, others see a slip in transmission. 'Of David' can mean by, for or about David, and the polished acrostic form leads many scholars to date the poem later.

Key verse: Psalm 34:18  ·  So what: The psalm does not pretend the righteous escape trouble — it says they have 'many afflictions' — but it insists God is closest exactly where people are most crushed. That is a claim to test, not merely admire, and the psalm frames it that way: taste and see. It also grounds faith in ordinary ethics: honest speech, turning from harm, seeking peace.

← Holy Bread and a Feigned MadnessYou have just read David feigning madness at Gath (1 Samuel 21); this is the thanksgiving its heading attaches to that escape. Next, Psalm 56 prays from Gath too, but from inside the fear rather than after it.Tears in a Bottle →
Sources & further reading
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