Psalm 34 (33):1Meaning & Commentary from the Church Fathers

However, He beat upon the gates of the city: what do the gates of the city represent if not our hearts, which we have sealed off from Christ, who through the drumbeat of His Cross has opened the hearts of humanity? He was lifted in His hands; how was He lifted in His hands? When He blessed His Body and Blood, He held in His hands that which the faithful recognize, and in a way, He guided Himself as He proclaimed: ‘This is My Body’ (Matthew 26:26). He fell at the gate; that symbolizes His humbling. Such humility is essential even at the beginning of our faith. For the gate signifies the onset of faith, from which the Church begins and ultimately perceives: that by believing in the unseen, she may deserve to partake in them when she finally sees face to face. This encapsulates the essence of the Psalm; we have briefly noted this, now let us listen to the very words of Him who acts and knocks at the gates of the city.

Is this not David, the king of the land?” They came forth, celebrating, saying, “Saul has slain his thousands, and David his ten thousands.” It is also noted that David ‘was afraid’ of Achish and altered his demeanor in their sight (cf. 1 Sam. 21:11-13).

The superscription mentions Abimelech; why is Achish, king of Gath, also referenced in history? According to a traditional explanation, Abimelech was a title used for all Philistine kings, though each possessed their specific name. A similar practice occurs in Roman history, where rulers are often referred to as Caesars and Augustuses while maintaining their personal names. In Egypt, the term Pharaoh was similarly used. The title of Pharaoh was used for the Egyptian king during Joseph's era, for the one who reigned generations later during Moses’ time, and even during Solomon’s reign, where it is noted, “the daughter of Pharaoh” (3 Kings 3:1); also, Pharaoh is mentioned during Jeremiah’s ministry (see 4 Kings 23:29). Thus, Abimelech appears in the accounts of both Abraham and Isaac, and once again during David’s era.

It is recorded of Abraham, “And Abimelech, along with Ahuzzath his advisor and Phichol the commander of his forces, spoke to Abraham, saying” (Gen. 21:22). Concerning Isaac, “After many days had passed, Abimelech, king of Gerar, glanced out a window and saw Isaac sporting with Rebekah” (Genesis 26:8). In the inscription, Abimelech from David's time is called by this common royal name, whereas history provides the personal name Achish, given to him at birth. Before Achish, David changed his countenance when brought by his servants, weary and beleaguered at the city gates. It was recorded that he ‘pretended madness before them,’ leading Achish to question his servants, “What have you brought this man to me for? I have no use for a madman; let him go” (cf. 1 Sam. 21:13, 14, 15). Thus, David escaped and was ultimately saved, as noted, “and he went to the cave of Adullam” (cf. 1 Sam. 22:1).

At that moment, the mighty David also received Goliath's sword, which he presented as a worthy offering to God after his triumph in battle. Abimelech the prophet referred to Abiathar, affirming his dual name. Therefore, since David did not disclose his flight to the priest but claimed he was attending to a royal matter, it is noted that he ‘changed his face,’ having acted contrary to his usual honesty. Some interpreters suggest a different understanding of this psalm, asserting that David altered his demeanor upon arriving at Achish, feigning madness out of fear of the enemies and thereby rescuing himself. However, the text of the psalm does not align with this interpretation; rather, it corresponds with the view previously presented, as will be further demonstrated with God’s assistance.

He exhibited erratic behavior, drumming at the gate and allowing foam to run down his chin when he fell to the ground. Consequently, he was perceived as insane and spared by the foreign leaders. This narrative is found in the account of the first book of Kings. Some, including Theodoret, refer to Abimelech as Ahimelech, suggesting he had two names, indicating David's pretense to avoid detection regarding Saul’s orders.

According to Theodoret, although such provisions were reserved for the priests, they represented the gracious ordinances and opened the pathway to divine gifts for believers. Now, the heavenly food is not exclusively for the priests but is offered to all who seek it. The first book of Samuel recounts how David requested a spear and sword from Abimelech, but he could only acquire Goliath's sword, as no spear was available. The priest stated, “Behold the sword of Goliath the foreigner, whom you struck down in the valley of Elah; it is wrapped in a cloth. If you wish to take it, take it for yourself...” and he gave it to David.

There is a distinction in the narrative, for while 1 Samuel describes David taking the showbread in the presence of Abimelech the priest, the Lord mentions Abiathar in Mark 2:26, stating David entered the house of Abiathar the high priest. This can be clarified as Abiathar was Abimelech’s son and lived contemporaneously with his father, as indicated in the same first book of Kings: “But Abiathar the son of Ahimelech escaped and fled to David.” Theodoret hypothesizes that Abiathar had two names. However, if we accept that Abimelech had dual names, the account in Kings illustrates that David changed his demeanor not before Abimelech but before Achish, king of Geth; his exchange with Abimelech merely involved the pretense of being sent by Saul.

Saint Basil suggests that Abimelech was a common royal name among Geth's kings, similar to how Caesar and Augustus were prevalent among Roman leaders, or how Pharaoh was used in Egypt. Thus, the king under whom David altered his presentation was commonly known as Abimelech, although his specific name was Achish. In fear, David turned to God for deliverance and expressed his gratitude through a psalm celebrating this deliverance, which resonates with every Christian who escapes peril. The psalm aptly illustrates David’s great fear before Achish, as recorded in 1 Samuel: “And David feared greatly before Achish the king of Geth, and changed his behavior before him.”

Additionally, this psalm is uniquely structured in Hebrew with the letters of the alphabet preceding its 22 verses, aligning with the significance of the Hebrew script.

Theodoret attributes the title to the first story, while Basil the Great, Augustine, and Jerome associate it with the latter; their interpretation is widely regarded as the most accurate among other interpreters. Basil the Great explains that Achish is referred to as Abimelech because Abimelech served as a common title for Philistine kings, much like Pharaoh for the kings of Egypt or Caesar for Roman emperors.

In this psalm, having been delivered from the aforementioned peril, David expresses his gratitude to God for the mercy shown to him and encourages others to glorify the Lord as well. The faithful man understood that his clever tactics, including feigning insanity to preserve his life, would have been of no avail without the divine assistance and grace of God.

It was included at this specific moment due to the words in verse 9: “Taste and see how good the Lord is.” These words are associated with the partaking of the Eucharist and are echoed during the Liturgy of the Presanctified Gifts following the deacon's invocation: come with the fear of God and faith. The scripture states: “I will bless the Lord at all times; His praise is in my mouth.” This encourages worshipers to “Taste the bread of heaven and the cup of life, and see how good the Lord is.” The reason for reading this psalm during the distribution of the antidor or blessed loaves is rooted not only in the aforementioned verse but primarily in verses 10 and 11: “Fear the Lord, all ye his saints: for there is no privation to them that fear him. But those who seek the Lord shall not be deprived of any good thing.” These verses remind those partaking of the antidor and blessed bread that these elements, consecrated by the Church, symbolize the Lord's abundant blessings for those who revere and place their trust in Him. It reassures them that those who honor and rely on the Lord will lack nothing good from Him as they turn to His perfect provision in times of need, and through this blessing, they will also have an abundance to share with others who are in need.