Bible Commentaries

Psalms 31.

David, shewing his confidence in God, craveth his help: he rejoiceth in his mercy: he prayeth in his calamity: he praiseth God for his goodness.

To the chief musician. A Psalm of David.

Title. לדוד מזמור למנצח lamnatseach mizmor ledavid.— Bishop Patrick supposes this psalm to have been composed by David soon after the straits to which he was reduced in the wilderness of Maon, when he fled from Keilah, and was so closely pursued by Saul, that, without the extraordinary protection of God, he would infallibly have fallen into his hands. But Mudge is of a different opinion: "There are," says he, "many strokes in this psalm which point us to the prophet Jeremiah for its author. The 13th verse begins with exactly the same words as are found Jeremiah 20:10. The account of his enemies agrees well with the people of Anathoth, who had plotted to take away his life, and in a treacherous manner, by drawing him in to say things on which they might ground a charge: the miraculous preservation he found at Jerusalem during the siege, Psalms 31:19-21, where others suffered extremely, is another proof."

Psalms 31:5. Into thine hand, &c.— i.e. "To thy care and custody I commit my life, or my breath, as the word רוח ruach, signifies, as well as the spirit or soul; and the breath, being the sign of life, may here be taken for life itself." But our Saviour used these words, when expiring on the cross, in a more proper and literal sense than they can be applied to David. See Luke 23:46. He used them, says St. Augustin, to let us see that he is the person speaking in this psalm: most probably, with a design to convince the Jews, that, though suffering, he was the Messiah, and that son of David who should sit on his throne for ever. Mudge renders the lost clause, "Thou hast purchased me, O Lord God of truth; i.e. I am thy own property. I have been thine from the womb, and destined to thy service."

Psalms 31:9. My belly— Such is the signification of the original word בטן beten; but it evidently means his body, and is therefore very properly so translated by Fenwick and Green.

Psalms 31:10. My strength faileth, &c.— My strength faulters by reason of my affliction. Mudge and Houbigant.

Psalms 31:13. For I have heard the slander, &c.— For I hear the evil talk of the people: terror on every side: while they consult together against me, and plot to take away my life. This and the preceding verses are plainly applicable to our Redeemer, and to that life of sorrow and reproach which he led amongst men.

Psalms 31:15. My times— עתתי ittotai, are those critical times of danger, when life is reduced to turn upon a point.

Psalms 31:19. Thy goodness, which thou hast laid up, &c.— Which thou treasurest up for those who fear thee; which thou providest for those who make thee their refuge, before the sons of men. Mudge and Green. The next verse should be rendered also in the present tense, Thou hidest them, thou keepest them. The phrase, In the secret of thy presence, refers to the sanctuary, the peculiar place of God's residence. "Those who trust in him shall be as safe in his protection, as if they were immediately lodged in the sanctuary."

Psalms 31:21. He hath shewed me his marvellous kindness in a strong city— Nudge renders it, agreeably to his idea of the author and occasion of the psalm, a besieged city; as that seems to be a scene more adapted for the manifestation of kindness than a strong one; and Jeremiah was fed with a certain portion from the king during the siege. Others, however, who think the composition to be David's, suppose that the place refers to David's situation in Keilah; where when he consulted God whether the inhabitants would deliver him up, God shewed him distinguished kindness in revealing to him their intended treachery. 1 Samuel 23:12. Mudge renders the next clause, Psalms 31:22. For I had said in my hurry; and Green, I said indeed, in my flight; i.e. when Saul pursued him in the wilderness of Maon, after he had escaped from Keilah.

REFLECTIONS.—1st, The greater of our trials need not discourage us, while we have a great God to support us: to him David has recourse in all his needs.

1. As usual, he opens with earnest and importunate prayer. All his help and hope came from above; thither, therefore, he directs his supplications.

2. He professes his fixed dependance upon God. In thee do I put my trust; not in my own righteousness, as deserving aught at thy hands; not in my own wisdom, as able to extricate myself; not in my own strength, as sufficient to support me; but in thy wisdom, righteousness, and strength, as my only refuge; for thou art my rock, fixed and immoveable, and my fortress, impregnable and secure: thou art my strength, to work for me and in me; and therefore into thine hand I commit my spirit, to be preserved in life, amid surrounding dangers; to be kept from evil, amid the snares which are laid for me; and to be secured for eternity, however thy providence may dispose of me here below: thou hast redeemed me, rescued my body from many a danger, and by atoning blood delivered my soul from hell, O Lord God of truth, whose promises I have ever experienced to be faithful and sure. Note; (1.) They who have God for their rock, need not fear whosoever are their foes. (2.) If our spirits are safe lodged in the arms of Jesus, we may quietly wait the issue of every affliction, and know that the end will be peace. (3.) The more we are enabled to trust in God's promise, the stronger testimony we bear to his faithfulness.

3. He renounces all connection with idols, and all recourse to those vanities in his distresses; he hated the ways of all their worshippers, and cleaved to Jehovah alone. Note; God is an all-sufficient portion; we need look for nothing more to make us safe and happy.

4. He rejoices in the mercy of his gracious God. His troubles God had considered with tenderest compassion; and in adversities known his soul, approved his temper, and visited him with notices of kind regard. Escaped from the spot where he was in danger, he enjoys now a happy deliverance, and walks at large with no foe to molest him. Note; (1.) Mercies deserve a constant return of praise. (2.) Our spirit and temper in time of trouble, will best shew our state towards God. (3.) It is the comfort of God's people in every state, that he knows their simplicity, and regards them with his favour.

The words in the beginning of the 5th verse, being used by our divine Lord on the cross, may well support us in applying the whole to him; whose prayer in trouble, unshaken dependance on God, deliverance from adversity, and exaltation above his enemies, were infinitely more distinguished than those of his illustrious progenitor.

2nd, Swift as Job's messengers of evil are the returns of trouble, and therefore call for as repeated application to the God of all grace.

1. David spreads before God his bitter sorrows; with constant tears his eyes grew dim, his appetite failed him, his strength decayed, his very bones wasted; and his soul, in equal anguish with his body, was ready to sink under its burdens; and this by reason of his iniquity. His other trials were light, compared with these: in all his sufferings from man, he had his integrity to comfort him; but here he stood self-condemned, and owns his afflictions less than his iniquity deserved: his former companions, who should comfort him, now desert him; all his past kindness to them is forgotten; and since he can no longer serve them, like a broken vessel, he is thrown by and neglected; his enemies reproach him with every malignant accusation; and, as, it was become dangerous to show the least regard to him, as Ahimelech had experienced, his once familiar friends now are afraid to know him, and care not to meet him, lest the smallest civilities should be to their prejudice: he heard the slander which was propagated on every side, and fear seized him when he knew that they were plotting to take away his life. Note; (1.) They who place dependance on worldly friendships will usually, to their sad disappointment, find them faithless. (2.) They who have taken Christ for their master must expect to meet with similar slights and insults; it is no uncommon case, then for our nearer relations to disown us, and our once dearest friends to be ashamed of us. Welcome reproach! if this be to be vile, let us be viler still. (3.) The Redeemer of souls endured all this and more; an outcast, despised, and abhorred, and persecuted by restless malice, till in his precious blood his enemies embrued their guilty hands.

2. He places his trust in God under every discouraging prospect. I said, Thou art my God; and this was enough to quiet every fear, and comfort him in every distress; for if God were his, then all things would work together for his good, and he could quietly resign up himself to him. My times are in thy hand, to dispose of me, and do by me as shall seem best in thy sight; thou knowest the properest time for my deliverance; my days cannot be shortened but with thy permission, nor my troubles of body or soul continue a moment longer than thou sufferest; and all events concerning me are safe, being in thy disposal. Note; This is a most comfortable and quieting consideration to every child of God.

3. While he waits in faith, he prays in hope. Our patient submission forbids not humble prayer; he begs, therefore, that God would deliver him from his persecutors, comfort him with a sweet sense of his favour, and save him for his mercies' sake, the only plea that he presumes to make: he prays to be kept from shame, as if his hope was delusive, or his prayer fruitless; and that the wicked, who wished him evil, might be confounded at his deliverance: and, finally, he makes of God a general request in behalf of all his righteous ones, that the lying lips, which insolently, contemptuously, and cruelly revile them, might be sealed up in silence. Note; (1.) A wicked world stops at no lies to hurt the people of God. (2.) The most respectable characters, when engaged in the cause of Christ and true religion, must expect to meet with insolence and contempt. (3.) The day is coming when sinners must answer for all their hard speeches, which cruelly, disdainfully, and despitefully, they have spoken against the righteous. (4.) Though it is our duty to forgive every insult and injury, and to pray for our enemies, that God would forgive them too, we may at the same time safely cry for the coming of Christ's glorious kingdom, when the finally-impenitent, and despisers of those who are good, will be for ever sealed up under eternal vengeance.

3rdly, The more we experience of God's grace and mercy towards us, the more shall we be filled with wonder, love, and praise.

1. The Psalmist breaks out into wonder. O how great is thy goodness! how transcendantly blessed its effects! how graciously free its communications! and how amazingly extensive, even to the days of eternity; laid up as an invaluable treasure, and secured as a sacred deposit for them that fear thee! This is a distinguishing character of God's people; they fear him, and nothing in comparison with him; let men threaten, or revile, they will not be moved to do evil, and rather would lay down their lives than offend God: and which thou hast wrought for them that trust in thee, before the sons of men; either God's special goodness to his people is manifested to men by his providential care and deliverance of them; or they make public and open profession of their dependance upon him, and glorify God thereby, even amidst all the threatenings of their adversaries. Thou shalt hide them, when hunted by the malice of their foes, in the secret of thy presence; secure from harm, satisfied in thy love, comforted with the light of thy countenance; from the pride of man, which would discountenance, or trample them under foot: thou shalt keep them secretly in a pavilion from the strife of tongues; whatever abuse, rancour, or disputings of men of perverse minds may be levelled against them, it shall neither disturb nor distress them. Note; (1.) They are well kept whom God keeps. (2.) It may well reconcile us to all the evil that we meet with, when we enjoy a present sense of Divine favour, an experience of support from above, and a pleasing prospect of eternal rest, where we shall be for ever hid from the pride and revilings of men.

2. From his own experience he encourages others to love and trust the blessed God. His saints should love him; and with good reason they should do so, when his love to them has been so passing strange, and his dealings with them so amazingly kind; for he preserveth the faithful from sin, from falling, from their enemies, and will preserve them to his everlasting kingdom; and, therefore, how strongly are they bound to love him! and plentifully rewarded the proud doer; gives them the just punishment of their iniquities; and therefore he exhorts God's people, in the view of his constant care and righteous judgment, to be of good courage; whatever dark providences overtake you, or temptations beset you, or enemies oppress you, faint not, for God is with you, and he shall strengthen your heart, all ye that hope in the Lord; while you hope, he will help: yea, he will give you hope as well as help. Note; (1.) The people of God should communicate their experience for mutual comfort and edification. (2.) How greatly do we need to be stirred up to love this blessed God? Who need not complain of the coldness of his heart, and the unsuitableness of his affections, when he considers but a moment the wonders of redeeming grace? Trust then, my soul, in the Lord forever; for in the Lord Jehovah is everlasting strength.