GOD'S WORD® Translation (©1995)
The LORD protects the souls of his servants. All who take refuge in him will never be condemned.

King James Bible
The LORD redeemeth the soul of his servants: and none of them that trust in him shall be desolate.

Douay-Rheims Bible
The Lord will redeem the souls of his servants: and none of them that trust in him shall offend.

Darby Bible Translation
Jehovah redeemeth the soul of his servants; and none of them that trust in him shall bear guilt.

English Revised Version
The LORD redeemeth the soul of his servants: and none of them that trust in him shall be condemned.

Webster's Bible Translation
The LORD redeemeth the soul of his servants: and none of them that trust in him shall be desolate.

World English Bible
Yahweh redeems the soul of his servants. None of those who take refuge in him shall be condemned. By David.

Young's Literal Translation
Jehovah redeemeth the soul of His servants, And none trusting in Him are desolate!

Cross References

1 Kings 1:29 The king vowed and said, "As the LORD lives, who has redeemed my life from all distress,

Psalm 2:12 Do homage to the Son, that He not become angry, and you perish in the way, For His wrath may soon be kindled. How blessed are all who take refuge in Him!

Psalm 37:33 The LORD will not leave him in his hand Or let him be condemned when he is judged.

Psalm 37:40 The LORD helps them and delivers them; He delivers them from the wicked and saves them, Because they take refuge in Him.

Psalm 57:1 For the choir director; set to Al-tashheth. A Mikhtam of David, when he fled from Saul in the cave. Be gracious to me, O God, be gracious to me, For my soul takes refuge in You; And in the shadow of Your wings I will take refuge Until destruction passes by.

Psalm 71:23 My lips will shout for joy when I sing praises to You; And my soul, which You have redeemed.

Psalm 113:1 Praise the LORD! Praise, O servants of the LORD, Praise the name of the LORD.

Jeremiah 39:18 "For I will certainly rescue you, and you will not fall by the sword; but you will have your own life as booty, because you have trusted in Me," declares the LORD.'"

Lamentations 3:58 O Lord, You have pleaded my soul's cause; You have redeemed my life.

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

18. Jehovah is nigh to those who are broken of heart; he will save those who are bruised of spirit. 19. Many are the afflictions of the righteous; but Jehovah will deliver him from them all. 20. He keepeth all his bones: not one of them is broken [701] 21. But malice shall slay the wicked; and those who hate the righteous shall be destroyed. 22. Jehovah redeemeth the soul of his servants, and those who trust in him shall not perish.

18. Jehovah is nigh to those who are broken of heart. David here exemplifies and extends still more the preceding doctrine, that God is the deliverer of his people, even when they are brought very low, and when they are, as it were, half-dead. It is a very severe trial, when the grace of God is delayed, and all experience of it so far withdrawn, as that our spirits begin to fail; nay more, to say that God is nigh to the faithful, even when their hearts faint and fall them, and they are ready to die, is altogether incredible to human sense and reason. But by this means his power shines forth more clearly, when he raises us up again from the grave. Moreover, it is meet that the faithful should be thus utterly cast down and afflicted, that they may breathe again in God alone. From this we also learn, that nothing is more opposed to true patience than the loftiness of heart of which the Stoics boast; for we are not accounted truly humbled until true affliction of heart has abased us before God, so that, having prostrated ourselves in the dust before him, he may raise us up. It is a doctrine full of the sweetest consolation, that God departs not from us, even when we are overwhelmed by a succession of miseries, and, as it were, almost deprived of life.

19. Many are the afflictions of the righteous. The Psalmist here anticipates the thought which often arises in the mind, "How can it be that God has a care about the righteous, who are continually harassed with so many calamities and trials? for what purpose does the protection of God serve, unless those who are peaceably inclined enjoy peace and repose? and what is more unreasonable, than that those who cause trouble to no one should themselves be tormented and afflicted in all variety of ways?" That, therefore, the temptations by which we are continually assailed may not shake our belief in the providence of God, we ought to remember this lesson of instruction, that although God governs the righteous, and provides for their safety, they are yet subject and exposed to many miseries, that, being tested by such trials, they may give evidence of their invincible constancy, and experience so much the more that God is their deliverer. If they were exempted from every kind of trial, their faith would languish, they would cease to call upon God, and their piety would remain hidden and unknown. It is, therefore, necessary that they should be exercised with various trials, and especially for this end, that they may acknowledge that they have been wonderfully preserved by God amidst numberless deaths. If this should seldom happen, it might appear to be fortuitous, or the result of chance; but when innumerable and interminable evils come upon them in succession, the grace of God cannot be unknown, when he always stretches forth his hand to them. David, therefore, admonishes the faithful never to lose their courage, whatever evils may threaten them; since God, who can as easily deliver them a thousand times as once from death, will never disappoint their expectation. What he adds concerning their bones, seems not a little to illustrate the truth of this doctrine, and to teach us that those who are protected by God shall be free from all danger. He therefore declares, that God will take care that not one of their bones shall be broken; in which sense Christ also says, that

"the very hairs of our head are all numbered," (Luke 12:7.)

21. But malice shall slay the wicked. The Hebrew word rh, ra?h, 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.

Footnotes:

[701] The last clause of this verse is applied in the Gospel of John (John 19:36) to Christ, and represented as receiving its fulfillment in him.

Footnotes:

[683] It should be 1 Samuel 21:11, 12.

[684] Achish may have been his particular name, while Abimelech was the common title of the Kings of Gath. The word Abimelech signifies Father -- King.

[685] Ainsworth reads, His behavior, or his sense, reason; and observes, that it is "properly the taste, as in verse 9, Job 6:6, and often elsewhere, which is used both for one's in ward sense or reason, and outward gesture and demeanour, (as the Gr. here translateth it, face,) because by it a man is discerned and judged to be wise or foolish, as meats are discerned by the taste."

[686] "Luy melt aussi au coeur ceste finesse." -- Fr.

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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