21<\/strong>. While the righteous is rescued out of all evils ( Psa 34:19<\/em><\/span>), evil brings the wicked to his death. His evil ways work out their own punishment, and divine retribution overtakes him. (Rom 6:21<\/span>; Rom 6:23<\/span>.)<\/p>\n 21, 22<\/strong>. shall be desolate<\/em> ] R.V. shall be condemned; or, marg., held guilty<\/em>. Cp. Psa 5:10<\/span>.<\/p>\n Evil shall slay the wicked – <\/B>That is, his own wicked conduct will be the cause of his destruction. His ruin is not arbitrary, or the mere result of a divine appointment; it is caused by sin, and is the regular and natural consequence of guilt. In the destruction of the sinner, there will not be any one thing which cannot be explained by the supposition that it is the regular effect of sin, or what sin is, in its own nature, suited to produce. The one will measure the other; guilt will be the measure of all that there is in the punishment.<\/P> And they that hate the righteous – <\/B>Another term for the wicked, or a term designating the character of the wicked in one aspect or view. It is true of all the wicked that they must hate the righteous in their hearts, or that they are so opposed to the character of the righteous that it is proper to designate this feeling as hatred.<\/P> Shall be desolate – <\/B>Margin, shall be guilty. Prof. Alexander and Hengstenberg render this, as in the margin, shall be guilty. DeWette, shall repent. Rosenmuller, shall be condemned. The original word – <\/span> ‘asham<\/I> – means properly to fail in duty, to transgress, to be guilty. The primary idea, says Gesenius (Lexicon), is that of negligence, especially in going, or in gait, as of a camel that is slow or faltering. Then the word means to be held or treated as faulty or guilty; and then, to bear the consequences of guilt, or to be punished. This seems to be the idea here. The word is sometimes synonymous with another Hebrew word – <\/span> yasham<\/I> – meaning to be desolate; to be destroyed; to be laid waste: Eze 6:6<\/span>; Joe 1:18<\/span>; Psa 5:10<\/span>. But the usual meaning of the word is undoubtedly retained here, as signifying that, in the dealings of Providence, or in the administering of divine government, such men will be held to be guilty, and will be treated accordingly; that is, that they will be punished.<\/P><\/p>\n Psa 34:21<\/span><\/p>\n Evil shall slay the wicked.<\/em><\/p>\n<\/p>\n Sin the slayer<\/strong><\/p>\n Evil shall slay the wicked. When? Now. The judgment is in process of execution to-day. Evil slays men to-day. Righteousness delivers men to-day.<\/p>\n 1. <\/strong>What makes a man? What are the supreme and characteristic glories of a true man? A good conscience, a sound heart; and a vigorous will. A healthy man has a conscience by which he knows the right. He has a heart by which he loves the right. He has a will by which he does the right. Take away any of those three from a man and the man is maimed. You do not use the title man of one who has no conscience. You do not use it to describe one who has no heart. You do not use it of manhood which is destitute of will. Instinctively you feel that manhood which lacks these attributes is not; worthy of the name. When these three are destroyed, the man is slain. Now, how does evil affect these primary glories of manhood?<\/p>\n (1)<\/strong> How does evil affect the will? Will, in the relationship in which I speak of it, is moral muscle. Will-power is resolution of purpose, power of determination, power of aggression or resistance. How, then, does evil affect the will? Poison weakens the body; moral poison weakens the will. Every time we give way to deceit, to temper, to passion, to lust, we make it harder to walk in the path of rectitude and truth. Every time we have dealings with evil we impair and diminish our moral resources. Evil slays the wicked man, and it begins by slaying his will.<\/p>\n (2)<\/strong> How does evil affect the heart? Have you marked what often happens when some dark evil has stolen into a Christian mans life? Prayer is forgotten. Work is neglected. The Sanctuary is forsaken. His ardour cools, and he no longer loves the truth. His love has become perverted. How is it? When men love darkness it is because evil has injured their hearts. The heart is given us to love the truth, but evil injures the heart, abuses the heart, destroys its pure affection, and makes it the instrument of darkness. If we take evil into our life we shall lose the power to love the right; we shall be unmanned, evil which slays the wicked will destroy the heart.<\/p>\n (3)<\/strong> How does evil affect the conscience? Here is my lamp. My lamp says, I will give light conditionally. I will give light if you will give oil. My conscience, the lamp of my soul, says, I will give light conditionally. I will give light if you will give oil. If a man refuses to obey his conscience, he refuses to give it oil, and it will burn dimmer and dimmer until at last it will become a confusion of smoke. It is possible for a conscience to lose its brightness, its clear, decisive indication; nay, it is not only possible, it is inevitable if we pursue towards it a course of disobedience.<\/p>\n 2. <\/strong>Well, now, here is what evil can do. It weakens my power to do the right. It destroys my love of right. It obscures my knowledge of right. It paralyzes my will. It clouds my conscience. It perverts my heart. If evil can do all these things, does it not slay? Does it not destroy the strength and beauty of human life? It takes our manhood and womanhood and by cutting down all their glories reduces them to be a mere collection of attributes of the flesh.<\/p>\n Verse 21<\/span>. Evil shall slay the wicked<\/B><\/I>] The very thing in which they delight shall become their bane and their ruin.<\/P> <\/P> They that hate the righteous<\/B><\/I>] All persecutors of God’s people shall be followed by the chilling blast of God’s displeasure in this world; and if they repent not, shall perish everlastingly.<\/P> <\/p>\n Evil; <\/B>either, <\/P> 1. The evil of sin. His own wickedness, though designed against others, shall destroy himself. Or, <\/P> 2. The evil of misery. When the afflictions of good men shall have a happy issue, theirs shall end in their total and final destruction. <\/P> That hate the righteous; <\/B>that persecute them, and plot their ruin; which is an evidence that they hate them, whatsoever they may pretend to the contrary. <\/P> <\/p>\n 21, 22.<\/B> Contrast in the destinyof righteous and wicked; the former shall be delivered and never comeinto condemnation (Joh 5:24<\/span>;Rom 8:1<\/span>); the latter are leftunder condemnation and desolate.<\/P><\/p>\n Evil shall slay the wicked<\/strong>,…. Meaning either the evil they designed against the righteous shall return and fall upon their heads, to their own ruin; or the evil of affliction, which to them is the evil of punishment, both here and hereafter, from which they will have no deliverance in the end; though the righteous have from their afflictions, being not properly punishments, but chastisements for sin, and are but for a time; or else the evil of sin, which is the cause of death corporeal and eternal;<\/p>\n and they that hate the righteous shall be desolate<\/strong>; or “shall be guilty” n; be found so; or “shall be condemned”, or “damned”, as the Targum renders it. All wicked men hate the righteous, both Jesus Christ the righteous, and his people; and that because they are righteous, and do not run into the same excess of wickedness with them, these will be arraigned at the day of judgment, and will be convicted of all their hard speeches which they have spoken against Christ and his members; and will be pronounced guilty, and will be punished with everlasting destruction.<\/p>\n n “rei fiunt”, Cocceius; “reatum habebunt”, Schmidt; “damnabuntur”, Gejerus; “shall be condemned as guilty”, Ainsworth.<\/p>\n 21. But malice shall slay the wicked. The Hebrew word רעה, raäh, which I have translated malice, some would rather render misery, so that the meaning would be, that the ungodly shall perish miserably, because in the end they shall be overwhelmed with calamities. The other translation, however, is more expressive, namely, that their wickedness, with which they think themselves fortified, shall fall upon their own heads. As David therefore taught before, that there was no defense better than a just and blameless life, so now he declares, that all the wicked enterprises of the wicked, even though no one should in any thing oppose them, shall turn to their own destruction. In the second clause of the verse he states, that it is for the sake of the righteous that it is ordered, that the ungodly are themselves the cause and instruments of their own destruction. Those, says he, who hate the righteous shall be destroyed Let this, therefore, be to us as a wall of brass and sure defense; that however numerous the enemies which beset us may be, we should not be afraid, because they are already devoted to destruction. The same thing David confirms in the last verse, in which he says, that Jehovah redeems the soul of his servants How could they be preserved in safety, even for a moment, among so many dangers, unless God interposed his power for their defense? But by the word redeem there is expressed a kind of preservation which is repugnant to the flesh. For it is necessary that we should first be adjudged or doomed to death, before God should appear as our redeemer. From this it follows, that those who hurry forward too precipitately, and are unable to realize God’s power unless he appear speedily, working deliverance for them, intercept the communication of his grace. Moreover, that none might form their judgment of the servants of God by moral or philosophic virtue only, as it is called, David specifies this as a principal mark by which they may be known, that they trust in God, on whom also their salvation depends. <\/p>\n (21) Desolate.<\/strong>Better (as in margin), shall be found guilty, <\/em>or condemned. (6). He Declares The End Of Sinners And Of His Servants (21-22).<\/p>\n Psa 34:21-22<\/strong><\/span><\/p>\n <\/strong><\/p>\n T ‘Evil will slay the wicked,<\/p>\n And those who hate the righteous will be condemned.<\/p>\n P YHWH redeems the soul of his servants,<\/p>\n And none of those who take refuge in him will be condemned.’<\/p>\n The Psalmist finally summarises all that has gone before with a verdict on the unrighteous and the righteous, the latter especially being highlighted by the letter that commences the stanza. It is the letter of redemption. The unrighteous will be slain by evil. That is, they will come to a bad end (compare Psa 73:17<\/span>). And this will especially be so of those who are antagonistic towards the righteous. They will be condemned. But in contrast YHWH is ready to pay any price in order to deliver the righteous. None of those who take refuge in Him will be condemned. ‘There is no condemnation to those who are in Christ Jesus, who walk not after the flesh but after the Spirit’ (Rom 8:1<\/span>). Note the combination of redemption and taking refuge. Both words indicate what the needy state had been of those to be delivered. They are what they now are because of His mercy. And it is redemption that is the key word that begins the stanza. It is free to them because of the price that He would pay (compare Isa 55:1-3<\/span>; Isa 43:1<\/span>; Isa 44:22<\/span>; Isa 51:11<\/span>; Isa 59:20<\/span>; Jer 31:11<\/span>).<\/p>\n Psa 34:21<\/span><\/em><\/strong>. <\/strong>Evil shall slay the wicked<\/em><\/strong><\/strong> The consequences of men’s crimes are often fatal to them; they shall destroy the wicked; but the righteous, though he has many sufferings, yet shall he be delivered out of them, Psa 34:19<\/span> and not like the wicked come to utter destruction. <\/p>\n Mark, my soul, the striking contrast between the unreclaimed and the regenerate. The one must be slain by the sin unpardoned, unsubdued, and which will prey forever upon the vitals like a canker. The other must be saved in the Lord with an everlasting salvation, because Christ hath redeemed his people from the curse of the law, and from the evil of sin, by the sacrifice of himself. Gal 3:13<\/span> .<\/p>\n Psa 34:21 Evil shall slay the wicked: and they that hate the righteous shall be desolate.<\/p>\n Ver. 21. Evil shall slay the wicked<\/strong> ] For lack of such deliverance, as Psa 34:19<\/span> , malum iugular authorem mali<\/em> Their malice shall prove their mischief. The Arabic hath it (but not right), mors impii pessima.<\/em> Aben Ezra better senseth it thus, One affliction killeth the wicked; when out of many God delivereth the righteous.<\/p>\n the wicked = a lawless one. Hebrew. rasha’. App-44. <\/p>\n desolate = held guilty. <\/p>\n Evil: Psa 37:30-40, Psa 94:23, Isa 3:11 <\/p>\n they: Psa 37:12-15, Psa 40:15, Psa 89:23, 1Sa 19:4, 1Sa 19:5, 1Sa 31:4, 1Ki 22:8, 1Ki 22:37, Luk 19:14, Luk 19:27, Luk 19:41-44, Joh 7:7, Joh 15:18-23, 1Th 2:15, 1Th 2:16, 2Th 1:6, 2Th 1:9 <\/p>\n desolate: or, guilty, Exo 20:7 <\/p>\n Reciprocal: 2Ch 18:7 – I hate him Psa 18:39 – that Psa 20:8 – They Psa 140:11 – evil<\/p>\n Psa 34:21. Evil shall slay the wicked Either, 1st, The evil of sin: his own wickedness, though designed against others, shall destroy himself. Or, 2d, The evil of misery. While the afflictions of good men shall have a happy issue, theirs shall end in their total and final destruction. They that hate the righteous shall be desolate That persecute them and plot their ruin, which is an evidence they hate them, whatsoever they may pretend to the contrary. Dr. Kennicott translates this latter clause, The haters of the Just One, Jehovah shall make desolate; a prediction awfully fulfilled in the punishment of the persecutors of the Messiah, one of whose proper titles this was, Act 3:14.<\/p>\n 34:21 Evil shall slay the {n} wicked: and they that hate the righteous shall be desolate.<\/p>\n (n) Their wicked enterprises will turn to their own destruction.<\/p>\n Evil shall slay the wicked: and they that hate the righteous shall be desolate. 21. While the righteous is rescued out of all evils ( Psa 34:19), evil brings the wicked to his death. His evil ways work out their own punishment, and divine retribution overtakes him. (Rom 6:21; Rom 6:23.) Fuente: The Cambridge Bible … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 34:21”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-14421","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14421","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=14421"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14421\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14421"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14421"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14421"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>evil shall slay the wicked. Have you ever known that to happen? Have you ever known evil to slay a man–I dont mean the mans body, but the man? It is a daily commonplace. When we see a man who is the victim of some sin, we do not speak of him as dying or as being slain. We speak of him as one taking the bad way, going down the hill, going to ruin, as one who is becoming a wreck. The victims of evil are dying, dying from the effects of evil, and eventually they are slain. Now, there is no form of evil which does not make for destruction, for moral and spiritual death. The soul that sinneth shall die. The soul begins to die at once. The poison begins to act immediately. My text does not specialize any particular evil–drunkenness, or sensualism, or gambling, or falsehood, or deceit. It speaks of them all as one, generalizes them, heaps them together and says, Evil shall slay the wicked! Anything that is destroying a womans womanhood is slaying the woman. Anything that is destroying a mans manhood is slaying the man.<\/p>\n
II. <\/strong>But there is another side to all this: if evil slays the wicked, righteousness delivers from death. If evil degrades our life by taking away the crown of manhood, and the beauty of womanhood, righteousness enlarges the life by nourishing it from glory to glory. Evil throws about us an atmosphere which induces death. Righteousness throws about it an atmosphere which ministers to life. What is the fruit of righteousness? Not only some heaven that is to be. Not only some great reward awaiting us in remote futurity. The fruit of righteousness is to be a tree of life. The righteous man, here and now, is to be like a grand, roomy, living tree, full of healthy sap, and exulting in the fulness of its strength. Every part of him is to be alive. That is the tendency of righteousness, of right living, of right doing and being; it makes for life, abundant life. (J. H. Jowett, M. A.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"