Come, children, [1] 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.

Footnotes

1 - By this affectionate appellation, Hebrew teachers were wont to address their scholars.

Come, ye children - From persons in general Psalm 34:8 - from the saints and the pious Psalm 34:9 - the psalmist now turns to children - to the young - that he may state to them the result of his own experience, and teach them from that experience how they may find happiness and prosperity. The original word here rendered "children" properly means "sons;" but there can be no doubt that the psalmist meant to address the young in general. There is no evidence that he especially designed what is here said for his own sons. The counsel seems to have been designed for all the young. I see no reason for supposing, as Rosenmuller, DeWette, and Prof. Alexander do, that the word is here used in the sense of "disciples, scholars, learners." That the word may have such a meaning, there can be no doubt; but it is much more in accordance with the scope of the psalm to regard the word as employed in its usual sense as denoting the young. It is thus a most interesting address from an aged and experienced man of God to those who are in the morning of life - suggesting to them the way by which they may make life prosperous and happy.
Hearken unto me - Attend to what I have to say, as the fruit of my experience and observation.
I will teach you the fear of the Lord - I will show you what constitutes the true fear of the Lord, or what is the nature of true religion. I will teach you how you may so fear and serve God as to enjoy his favor and obtain length of days upon the earth.

Come, ye children - All ye that are of an humble, teachable spirit.
I will teach you the fear of the Lord - I shall introduce the translation and paraphrase from my old Psalter; and the rather because I believe there is a reference to that very improper and unholy method of teaching youth the system of heathen mythology before they are taught one sound lesson of true divinity, till at last their minds are imbued with heathenism, and the vicious conduct of gods, goddesses, and heroes, here very properly called tyrants, becomes the model of their own; and they are as heathenish without as they are heathenish within.
Trans. Cummes sones heres me: bred of Lard I sal gou lere.
Par - Cummes with trauth and luf: sones, qwam I gette in haly lere: heres me. With eres of hert. I sal lere you, noght the fabyls of poetes; na the storys of tyrauntz; bot the dred of oure Larde, that wyl bryng thou til the felaghschippe of aungels; and thar in is lyfe." I need not paraphrase this paraphrase, as it is plain enough.

Come, ye children, hearken unto me: I will teach you the (h) fear of the LORD.
(h) That is, the true religion and worship of God.

Come, ye children,.... Meaning either his own children, those of his own family, judging it his duty to instruct them, and bring them up in the fear of the Lord; or his subjects, to whom he stood in the relation of a father, as every king does; or all his hearers, as those who attended the prophets are called the children or sons of the prophets; or young people in common may be designed, who should be taught early their duty to God and men: unless the children of God in general are here meant; or particularly the least among them, called babes and little children, who are little in their own eyes, are modest and humble; and who, as they need instruction, are most forward to receive it; and the word "come" does not so much design local motion, a drawing near to hear, as readiness to hear, and a close attention of mind; as follows;
hearken unto me; as unto a father, giving good doctrine and wholesome advice; Proverbs 2:1;
I will teach you the fear of the Lord; which he had so often spoken of, and so many good things are promised to them that have it, and even in the context: this the psalmist could not give, nor can any man, only teach it, show the nature of it, in what it lies, how it shows itself, and what are the effects it produces: this is the first lesson to be taught and learnt; for it is the beginning of wisdom; it includes all grace, and every duty, and regards the whole worship of God, and the manner of it.

Let young persons set out in life with learning the fear of the Lord, if they desire true comfort here, and eternal happiness hereafter. Those will be most happy who begin the soonest to serve so good a Master. All aim to be happy. Surely this must look further than the present world; for man's life on earth consists but of few days, and those full of trouble. What man is he that would see the good of that where all bliss is perfect? Alas! few have this good in their thoughts. That religion promises best which creates watchfulness over the heart and over the tongue. It is not enough not to do hurt, we must study to be useful, and to live to some purpose; we must seek peace and pursue it; be willing to deny ourselves a great deal for peace' sake. It is the constant practice of real believers, when in distress, to cry unto God, and it is their constant comfort that he hears them. The righteous are humbled for sin, and are low in their own eyes. Nothing is more needful to true godliness than a contrite heart, broken off from every self-confidence. In this soil every grace will flourish, and nothing can encourage such a one but the free, rich grace of the gospel of Jesus Christ. The righteous are taken under the special protection of the Lord, yet they have their share of crosses in this world, and there are those that hate them. Both from the mercy of Heaven, and the malice of hell, the afflictions of the righteous must be many. But whatever troubles befall them, shall not hurt their souls, for God keeps them from sinning in troubles. No man is desolate, but he whom God has forsaken.

children--subjects of instruction (Proverbs 1:8, Proverbs 1:10).

(Hebrews.: 34:12-15) The first main division of the Psalm is ended; the second (much the same as in Psalm 32:1-11) assumes more the tone of a didactic poem; although even Psalm 34:6, Psalm 34:9 have something of the didactic style about them. The poet first of all gives a direction for fearing God. We may compare Psalm 32:8; Psalm 51:15 - how thoroughly Davidic is the turn which the Psalm here takes! בּנים are not children in years or in understanding; but it is a tender form of address of a master experienced in the ways of God to each one and to all, as in Proverbs 1:8, and frequently. In Psalm 34:13 he throws out the question, which he himself answers in Psalm 34:14. This form of giving impressiveness to a truth by setting it forth as a solution of some question that has been propounded is a habit with David. Psalm 14:1; Psalm 24:8, Psalm 24:10; Psalm 25:12. In the use made of this passage from the Psalm in 1-Peter 3:10-12 (=Psalm 34:13 of the Psalm) this form of the question is lost sight of. To חפץ חיּים, as being just as exclusive in sense, corresponds אהב ימים, so that consequently לראות is a definition of the purpose. ימים signifies days in the mass, just as חיּים means long-enduring life. We see from James 3:2., where Psalm 34:13 also, in its form, calls to mind the Psalm before us, why the poet gives the pre-eminence to the avoiding of sins of the tongue. In Psalm 34:15, from among what is good peace is made prominent, - peace, which not only are we not to disturb, but which we are to seek, yea, pursue it like as the hunter pursues the finest of the herds. Let us follow, says the apostle Paul also, Romans 14:19 (cf. Hebrews 12:14), after those things which make for peace. שׁלום is a relationship, harmonious and free from trouble, that is well-pleasing to the God of love. The idea of the bond of fellowship is connected with the corresponding word eiree'nee, according to its radical notion.