18The LORD is near to the brokenhearted
         And saves those who are crushed in spirit.

19Many are the afflictions of the righteous,
         But the LORD delivers him out of them all.

20He keeps all his bones,
         Not one of them is broken.

21Evil shall slay the wicked,
         And those who hate the righteous will be condemned.

22The LORD redeems the soul of His servants,
         And none of those who take refuge in Him will be condemned.

Parallel Verses

New American Standard Bible (©1995)
The righteous cry, and the LORD hears And delivers them out of all their troubles.

GOD'S WORD® Translation (©1995)
Righteous people cry out. The LORD hears and rescues them from all their troubles.

King James Bible
The righteous cry, and the LORD heareth, and delivereth them out of all their troubles.

Douay-Rheims Bible
The just cried, and the Lord heard them: and delivered them out of all their troubles.

Darby Bible Translation
The righteous cry, and Jehovah heareth, and delivereth them out of all their troubles.

English Revised Version
The righteous cried, and the LORD heard, and delivered them out of all their troubles.

Webster's Bible Translation
The righteous cry, and the LORD heareth, and delivereth them out of all their troubles.

World English Bible
The righteous cry, and Yahweh hears, and delivers them out of all their troubles.

Young's Literal Translation
They cried, and Jehovah heard, And from all their distresses delivered them.

Cross References

Exodus 14:10 As Pharaoh drew near, the sons of Israel looked, and behold, the Egyptians were marching after them, and they became very frightened; so the sons of Israel cried out to the LORD.

Deuteronomy 4:7 "For what great nation is there that has a god so near to it as is the LORD our God whenever we call on Him?

1 Kings 9:3 The LORD said to him, "I have heard your prayer and your supplication, which you have made before Me; I have consecrated this house which you have built by putting My name there forever, and My eyes and My heart will be there perpetually.

Psalm 34:4 I sought the LORD, and He answered me, And delivered me from all my fears.

Psalm 34:6 This poor man cried, and the LORD heard him And saved him out of all his troubles.

Psalm 145:19 He will fulfill the desire of those who fear Him; He will also hear their cry and will save them.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 11-22

David, in this latter part of the psalm, undertakes to teach children. Though a man of war, and anointed to be king, he did not think it below him; though now he had his head so full of cares and his hands of business, yet he could find heart and time to give good counsel to young people, from his own experience. It does not appear that he had now any children of his own, at least any that were grown up to a capacity of being taught; but, by divine inspiration, he instructs the children of his people. Those that were in years would not be taught by him, though he had offered them his service (Ps. 32:8); but he had hopes that the tender branches will be more easily bent and that children and young people will be more tractable, and therefore he calls together a congregation of them (v. 11): "Come, you children, that are now in your learning age, and are now to lay up a stock of knowledge which you must live upon all your days, you children that are foolish and ignorant, and need to be taught." Perhaps he intends especially those children whose parents neglected to instruct and catechise them; and it is as great a piece of charity to put those children to school whose parents are not in a capacity to teach them as to feed those children whose parents have not bread for them. Observe, 1. What he expects from them: "Hearken unto me, leave your play, lay by your toys, and hear what I have to say to you; not only give me the hearing, but observe and obey me." 2. What he undertakes to teach them-the fear of the Lord, inclusive of all the duties of religion. David was a famous musician, a statesman, a soldier; but he does not say to the children, "I will teach you to play on the harp, or to handle the sword or spear, or to draw the bow, or I will teach you the maxims of state policy;" but I will teach you the fear of the Lord, which is better than all arts and sciences, better than all burnt-offerings and sacrifices. That is it which we should be solicitous both to learn ourselves and to teach our children.

I. He supposes that we all aim to be happy (v. 12): What man is he that desireth life? that is, as it follows, not only to see many days, but to see good comfortable days. Non est vivere, sed valere, vita-It is not being, but well being, that constitutes life. It is asked, "Who wishes to live a long and pleasant life?" and it is easily answered, Who does not? Surely this must look further than time and this present world; for man's life on earth at best consists but of few days and those full of trouble. What man is he that would be eternally happy, that would see many days, as many as the days of heaven, that would see good in that world where all bliss is in perfection, without the least alloy? Who would see the good before him now, by faith and hope, and enjoy it shortly? Who would? Alas! very few have that in their thoughts. Most ask, Who will show us any good? But few ask, What shall we do to inherit eternal life? This question implies that there are some such.

II. He prescribes the true and only way to happiness both in this world and that to come, v. 13, 14. Would we pass comfortably through this world, and out of the world, our constant care must be to keep a good conscience; and, in order to that, 1. We must learn to bridle our tongues, and be careful what we say, that we never speak amiss, to God's dishonour or our neighbours prejudice: Keep thy tongue from evil speaking, lying, and slandering. So great a way does this go in religion that, if any offend not in word, the same is a perfect man; and so little a way does religion go without this that of him who bridles not his tongue it is declared, His religion is vain. 2. We must be upright and sincere in every thing we say, and not double-tongued. Our words must be the indications of our minds; our lips must be kept from speaking guild either to God or man. 3. We must leave all our sins, and resolve we will have no more to do with them. We must depart from evil, from evil works and evil workers; from the sins others commit and which we have formerly allowed ourselves in. 4. It is not enough not to do hurt in the world, but we must study to be useful, and live to some purpose. We must not only depart from evil, but we must do good, good for ourselves, especially for our own souls, employing them well, furnishing them with a good treasure, and fitting them for another world; and, as we have ability and opportunity, we must do good to others also. 5. Since nothing is more contrary to that love which never fails (which is the summary both of law and gospel, both of grace and glory) than strife and contention, which bring confusion and every evil work, we must seek peace and pursue it; we must show a peaceable disposition, study the things that make for peace, do nothing to break the peace and to make mischief. If peace seem to flee from us, we must pursue it; follow peace with all men, spare no pains, no expense, to preserve and recover peace; be willing to deny ourselves a great deal, both in honour and interest, for peace' sake. These excellent directions in a way to life and good are transcribed into the New Testament and made part of our gospel duty, 1 Pt. 3:10, 11. And, perhaps David, in warning us that we speak no guile, reflects upon his own sin in changing his behaviour. Those that truly repent of what they have done amiss will warn others to take heed of doing likewise.

III. He enforces these directions by setting before us the happiness of the godly in the love and favour of God and the miserable state of the wicked under his displeasure. Here are life and death, good and evil, the blessing and the curse, plainly stated before us, that we may choose life and live. See Isa. 3:10, 11.

1. Woe to the wicked, it shall be ill with them, however they may bless themselves in their own way. (1.) God is against them, and then they cannot but be miserable. Sad is the case of that man who by his sin has made his Maker his enemy, his destroyer. The face of the Lord is against those that do evil, v. 16. Sometimes God is said to turn his face from them (Jer. 18:17), because they have forsaken him; here he is said to set his face against them, because they have fought against him; and most certainly God is able to out-face the most proud and daring sinners and can frown them into hell. (2.) Ruin is before them; this will follow of course if God be against them, for he is able both to kill and to cast into hell. [1.] The land of the living shall be no place for them nor theirs. When God sets his face against them he will not only cut them off, but cut off the remembrance of them; when they are alive he will bury them in obscurity, when they are dead he will bury them in oblivion. He will root out their posterity, by whom they would be remembered. He will pour disgrace upon their achievements, which they gloried in and for which they thought they should be remembered. It is certain that there is no lasting honour but that which comes from God. [2.] There shall be a sting in their death: Evil shall slay the wicked, v. 21. Their death shall be miserable; and so it will certainly be, though they die on a bed of down or on the bed of honour. Death, to them, has a curse in it, and is the king of terrors; to them it is evil, only evil. It is very well observed by Dr. Hammond that the evil here, which slays the wicked, is the same word, in the singular number, that is used (v. 19) for the afflictions of the righteous, to intimate that godly people have many troubles, and yet they do them no hurt, but are made to work for good to them, for God will deliver them out of them all; whereas wicked people have fewer troubles, fewer evils befal them, perhaps but one, and yet that one may prove their utter ruin. One trouble with a curse in it kills and slays, and does execution; but many, with a blessing in them, are harmless, nay, gainful. [3.] Desolation will be their everlasting portion. Those that are wicked themselves often hate the righteous, name and thing, have an implacable enmity to them and their righteousness; but they shall be desolate, shall be condemned as guilty, and laid waste for ever, shall be for ever forsaken and abandoned of God and all good angels and men; and those that are so are desolate indeed.

2. Yet say to the righteous, It shall be well with them. All good people are under God's special favour and protection. We are here assured of this under a great variety of instances and expressions.

(1.) God takes special notice of good people, and takes notice who have their eyes ever to him and who make conscience of their duty to him: The eyes of the Lord are upon the righteous (v. 15), to direct and guide them, to protect and keep them. Parents that are very fond of a child will not let it be out of their sight; none of God's children are ever from under his eye, but on them he looks with a singular complacency, as well as with a watchful and tender concern.

(2.) They are sure of an answer of peace to their prayers. All God's people are a praying people, and they cry in prayer, which denotes great importunity; but is it to any purpose? Yes, [1.] God takes notice of what we say (v. 17): They cry, and the Lord hears them, and hears them so as to make it appear he has a regard to them. His ears are open to their prayers, to receive them all, and to receive them readily and with delight. Though he has been a God hearing prayer ever since men began to call upon the name of the Lord, yet his ear is not heavy. There is no rhetoric, nothing charming, in a cry, yet God's ears are open to it, as the tender mother's to the cry of her sucking child, which another would take no notice of: The righteous cry, and the Lord heareth, v. 17. This intimates that it is the constant practice of good people, when they are in distress, to cry unto God, and it is their constant comfort that God hears them. [2.] He not only takes notice of what we say, but is ready for us to our relief (v. 18): He is nigh to those that are of a broken heart, and saves them. Note, First, It is the character of the righteous, whose prayers God will hear, that they are of a broken heart and a contrite spirit (that is, humbled for sin and emptied of self); they are low in their own eyes, and have no confidence in their own merit and sufficiency, but in God only. Secondly, Those who are so have God nigh unto them, to comfort and support them, that the spirit may not be broken more than is meet, lest it should fail before him. See Isa. 57:15. Though God is high, and dwells on high, yet he is near to those who, being of a contrite spirit, know how to value his favour, and will save them from sinking under their burdens; he is near them to good purpose.

(3.) They are taken under the special protection of the divine government (v. 20): He keepeth all his bones; not only his soul, but his body; not only his body in general, but every bone in it: Not one of them is broken. He that has a broken heart shall not have a broken bone; for David himself had found that, when he had a contrite heart, the broken bones were made to rejoice, Ps. 51:8, 17. One would not expect to meet with any thing of Christ here, and yet this scripture is said to be fulfilled in him (Jn. 19:36) when the soldiers broke the legs of the two thieves that were crucified with him, but did not break his, they being under the protection of this promise as well as of the type, even the paschal-lamb (a bone of him shall not be broken); the promises, being made good to Christ, through him are sure to all the seed. It does not follow but that a good man may have a broken bone; but, by the watchful providence of God concerning him, such a calamity is often wonderfully prevented, and the preservation of his bones is the effect of this promise; and, if he have a broken bone, sooner or later it shall be made whole, at furthest at the resurrection, when that which is sown in weakness shall be raised in power.

(4.) They are, and shall be, delivered out of their troubles. [1.] It is supposed that they have their share of crosses in this world, perhaps a greater share than others. In the world they must have tribulation, that they may be conformed both to the will of God and to the example of Christ (v. 19); Many are the afflictions of the righteous, witness David and his afflictions, Ps. 132:1. There are those that hate them (v. 21) and they are continually aiming to do them a mischief; their God loves them, and therefore corrects them; so that, between the mercy of heaven and the malice of hell, the afflictions of the righteous must needs be many. [2.] God has engaged for their deliverance and salvation: He delivers them out of all their troubles (v. 17, 19); he saves them (v. 18), so that, though they may fall into trouble, it shall not be their ruin. This promise of their deliverance is explained, v. 22. Whatever troubles befal them, First, They shall not hurt their better part. The Lord redeemeth the soul of his servants from the power of the grave (Ps. 49:15) and from the sting of every affliction. He keeps them from sinning in their troubles, which is the only thing that would do them a mischief, and keeps them from despair, and from being put out of the possession of their own souls. Secondly, They shall not hinder their everlasting bliss. None of those that trust in him shall be desolate; that is, they shall not be comfortless, for they shall not be cut off from their communion with God. No man is desolate but he whom God has forsaken, nor is any man undone till he is in hell. Those that are God's faithful servants, that make it their care to please him and their business to honour him, and in doing so trust him to protect and reward them, and, with good thoughts of him, refer themselves to him, have reason to be easy whatever befals them, for they are safe and shall be happy.

In singing these verses let us be confirmed in the choice we have made of the ways of God; let us be quickened in his service, and greatly encouraged by the assurances he has given of the particular care he takes of all those that faithfully adhere to him.

Calvin's Commentary

11. Come, children, hearken unto me, I will teach you the fear of Jehovah. 12. Who is the man who desireth life, loving days in which he may see good? 13. Keep thy tongue from evil, and thy lips from speaking deceit. 14. Turn away from evil, and do good; seek peace, and pursue it.

11. Come, children, [696] hearken unto me. The Psalmist continues, with increased earnestness, to exhort the faithful, that they may know that nothing can be more profitable for them than to conduct themselves justly and harmlessly towards all men. As the greater part of men imagine that the best and the shortest way to attain a life of happiness and ease consists in striving to surpass other men in violence, fraud, injustice, and other means of mischief, it is necessary frequently to repeat this doctrine. Moreover, as it is necessary that the minds of men should be brought to a chastened and humble state, by calling them his children, he endeavors, by this gentle and courteous appellation, to allay all froward affections. None will stand unmoved amidst so many assaults, but those who have been endued by the Spirit of meekness with the greatest modesty. The prophet, therefore, tells them at the outset, that the rule of life which he prescribes can be observed and obeyed by those only who are meek and submissive. To the same purpose is the word come, and the command to hearken; and they imply, that men laying aside all wilfulness of spirit, and having subdued the ardor and impetuosity of their minds, should become docile and meek. He has put the fear of the Lord for the rule of a pious and holy life: as if he had said, Whilst virtue and righteousness are in every man's mouth, there are few who lead a holy life, and live as they ought; because they know not what it is to serve God.

12. Who is the man who desireth life? The prophet does not inquire if there be any man so disposed, as if all men voluntarily brought upon themselves the miseries which befall them; for we know that all men without exception desire to live in the enjoyment of happiness. But he censures severely the blindness and folly which men exhibit in the frowardness of their desires, and the vanity of their endeavors to obtain happiness; for while all men are seeking, and eagerly intent upon acquiring what is for their profit, there will be found scarcely one in a hundred who studies to purchase peace, and a quiet and desirable state of life, by just and equitable means. The prophet therefore admonishes his disciples, that nearly the whole world are deceived and led astray by their own folly, while they promise themselves a happy life from any other source than the divine blessing, which God bestows only upon the sincere and upright in heart. But there is in this exclamation still greater vehemence, the more effectually to awaken dull and drowsy minds to the course of this world; as if he had said, Since all men earnestly desire happiness, how comes it to pass, that scarcely any one sets himself to obtain it, and that every man, by his own fault, rather brings upon himself various troubles?

13. Keep thy tongue from evil The precept which David here delivers relates to a virtue which is very rare, namely, that we should be truthful and free from deceit in our discourse. Some, indeed, understand it in a much more extended sense, supposing that slander is condemned in this first clause. But it seems to me more simple, and more to the purpose, to understand this as of the same import with what he repeats in the second clause, that we should not speak deceitfully with our neighbors, so as that our words may prove the means of ensnaring them. And since nothing is more difficult than to regulate our discourse in such a manner as that our speech may be a true representation of our hearts, David calls upon us to exercise over it a strict and watchful control, not suffering it to run riot, lest it should prove the occasion of our deceiving others.

14. Turn away from evil, and do good. Here the Psalmist commands the children of God to abstain from all evil, and to devote themselves to the work of doing good to their neighbors. This verse is generally quoted as if David here treated of the two parts of repentance. The first step in the work of repentance is, that the sinner forsake the vices to which he is addicted, and renounce his former manner of life; and the second, that he frame his behavior according to righteousness. But in this place we are more especially taught how we ought to deal with our neighbors. As it often happens, that the man who is not only liberal, but also prodigal towards some, or, at least, helps many by acts of kindness, wrongs others by defrauding and injuring them, David, with much propriety, begins by saying, that those who desire to have their life approved before God, ought to abstain from doing evil. On the other hand, since many think, that provided they have neither defrauded, nor wronged, nor injured any man, they have discharged the duty which God requires from them, he has added, with equal propriety, the other precept concerning doing good to our neighbors. It is not the will of God that his servants should be idle, but rather that they should aid one another, desiring each other's welfare and prosperity, and promoting it as far as in them lies. David next inculcates the duty of maintaining peace: Seek peace, and pursue it. Now we know that this is maintained by gentleness and forbearance. But as we have often to do with men of a fretful, or factious, or stubborn spirit, or with such as are always ready to stir up strife upon the slightest occasion; and as also many wicked persons irritate us; and as others by their own wickedness alienate, as much as in them lies, the minds of good men from them, and others industriously strive to find grounds of contention; he teaches us not merely that we ought to seek peace, but if at any time it shall seem to flee from us, he bids us use our every effort without ceasing in pursuing it. This, however, must be understood with some limitation. It will often happen, that when good and humble men have done every thing in their power to secure peace, so far from softening the hearts of the wicked, or inclining them to uprightness, they rather excite their malice. Their impiety, also, often constrains us to separate from them, and to avoid them; nay, when they defy God, by proclaiming, as it were, open war against him, it would be disloyalty and treason on our part not to oppose and resist them. But here David means only that in our own personal affairs we should be meek and condescending, and endeavor, as far as in us lies, to maintain peace, though its maintenance should prove to us a source of much trouble and inconvenience.

Footnotes:

[696] By this affectionate appellation, Hebrew teachers were wont to address their scholars.

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No Condemnation
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Letter Xli to Thomas of St. Omer, after He had Broken his Promise of Adopting a Change of Life.
To Thomas of St. Omer, After He Had Broken His Promise of Adopting a Change of Life. He urges him to leave his studies and enter religion, and sets before him the miserable end of Thomas of Beverley. To his dearly beloved son, Thomas, Brother Bernard, called Abbot of Clairvaux, that he may walk in the fear of the Lord. 1. You do well in acknowledging the debt of your promise, and in not denying your guilt in deferring its performance. But I beg you not to think simply of what you promised, but to …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Letter Xlix to Romanus, Sub-Deacon of the Roman Curia.
To Romanus, Sub-Deacon of the Roman Curia. He urges upon him the proposal of the religious life, recalling the thought of death. Bernard, Abbot of Clairvaux, to his dear Romanus, as to his friend. MY DEAREST FRIEND, How good you are to me in renewing by a letter the sweet recollection of yourself and in excusing my tiresome delay. It is not possible that any forgetfulness of your affection could ever invade the hearts of those who love you; but, I confess, I thought you had almost forgotten yourself …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Bunsen's Biblical Researches.
When geologists began to ask whether changes in the earth's structure might be explained by causes still in operation, they did not disprove the possibility of great convulsions, but they lessened necessity for imagining them. So, if a theologian has his eyes opened to the Divine energy as continuous and omnipresent, he lessens the sharp contrast of epochs in Revelation, but need not assume that the stream has never varied in its flow. Devotion raises time present into the sacredness of the past; …
Frederick Temple—Essays and Reviews: The Education of the World

Second Sunday after Easter
Text: First Peter 2, 20-25. 20 For what glory is it, if, when ye sin, and are buffeted for it, ye shall take it patiently? but if, when ye do well, and suffer for it, ye shall take it patiently, this is acceptable with God. 21 For hereunto were ye called: because Christ also suffered for you, leaving you an example, that ye should follow his steps: 22 who did no sin, neither was guile found in his mouth: 23 who, when he was reviled, reviled not again; when he suffered, threatened not; but committed …
Martin Luther—Epistle Sermons, Vol. II

The Great Privilege of those that are Born of God
"Whosoever is born of God doth not commit sin." 1 John 3:9. 1. It has been frequently supposed, that the being born of God was all one with the being justified; that the new birth and justification were only different expressions, denoting the same thing: It being certain, on the one hand, that whoever is justified is also born of God; and, on the other, that whoever is born of God is also justified; yea, that both these gifts of God are given to every believer in one and the same moment. In one …
John Wesley—Sermons on Several Occasions

Confession
"He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy." Proverbs 28:13. The conditions of obtaining mercy of God are simple and just and reasonable. The Lord does not require us to do some grievous thing in order that we may have the forgiveness of sin. We need not make long and wearisome pilgrimages, or perform painful penances, to commend our souls to the God of heaven or to expiate our transgression; but he that confesseth and forsaketh his sin …
Ellen Gould White—Steps to Christ

Fifth Lesson. Ask, and it Shall be Given You;
Ask, and it shall be given you; Or, The Certainty of the Answer to Prayer. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth, and he that seeketh findeth; and to him that knocketh it shall be opened,'--Matt. vii. 7, 8. Ye ask, and receive not, because ye ask amiss.'--Jas. iv. 3. OUR Lord returns here in the Sermon on the Mount a second time to speak of prayer. The first time He had spoken of the Father who is …
Andrew Murray—With Christ in the School of Prayer

Cæsarius of Arles.
He was born in the district of Chalons-sur-Saone, A. D. 470. He seems to have been early awakened, by a pious education, to vital Christianity. When he was between seven and eight years old, it would often happen that he would give a portion of his clothes to the poor whom he met, and would say, when he came home, that he had been, constrained to do so. When yet a youth, he entered the celebrated convent on the island of Lerins, (Lerina,) in Provence, from which a spirit of deep and practical piety …
Augustus Neander—Light in the Dark Places