Text -- Psalms 31:1-5 (NET)

Psalm 31

31:1 For the music director; a psalm of David. In you, O Lord, I have taken shelter! Never let me be humiliated! Vindicate me by rescuing me! 31:2 Listen to me! Quickly deliver me! Be my protector and refuge, a stronghold where I can be safe! 31:3 For you are my high ridge and my stronghold; for the sake of your own reputation you lead me and guide me. 31:4 You will free me from the net they hid for me, for you are my place of refuge. 31:5 Into your hand I entrust my life; you will rescue me, O Lord, the faithful God.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 31:1

Of my confidence in thy promise.

Wesley: Psa 31:1

According to thy faithfulness and goodness.

Wesley: Psa 31:5

My soul or life; to preserve it from the malice of mine enemies.

Wesley: Psa 31:5

Thou hast delivered me formerly, and therefore I commit myself to thee for the future.

Wesley: Psa 31:5

Who hast shewed thyself so, in making good thy promise.

JFB: Psa 31:1

The prayer of a believer in time of deep distress. In the first part, cries for help are mingled with expressions of confidence. Then the detail of griefs engrosses his attention, till, in the assurance of strong but submissive faith, he rises to the language of unmingled joyful trust and exhorts others to like love and confidence towards God. (Psa. 31:1-24)

Expresses the general tone of feeling of the Psalm.

JFB: Psa 31:2-4

He seeks help in God's righteous government (Psa 5:8), and begs for an attentive hearing, and speedy and effectual aid. With no other help and no claim of merit, he relies solely on God's regard to His own perfections for a safe guidance and release from the snares of his enemies. On the terms "rock," &c., (compare Psa 17:2; Psa 18:2, Psa 18:50; Psa 20:6; Psa 23:3; Psa 25:21).

JFB: Psa 31:5-6

My life, or myself. Our Saviour used the words on the Cross [Luk 23:46], not as prophetical, but, as many pious men have done, as expressive of His unshaken confidence in God. The Psalmist rests on God's faithfulness to His promises to His people, and hence avows himself one of them, detesting all who revere objects of idolatry (compare Deu 32:21; 1Co 8:4).

Clarke: Psa 31:1

In thee, O Lord, do I put my trust - I confide in thee for every good I need: let me not be confounded by not receiving the end of my faith, the supply of my wants, and the salvation of my soul.

Clarke: Psa 31:2

Bow down thine ear - Listen to my complaint. Put thy ear to my lips, that thou mayest hear all that my feebleness is capable of uttering. We generally put our ear near to the lips of the sick and dying, that we may hear what they say. To this the text appears to allude

Clarke: Psa 31:2

Strong rock - Rocks, rocky places, or caves in the rocks, were often strong places in the land of Judea. To such natural fortifications allusions are repeatedly made by the Hebrew poetic writers.

Clarke: Psa 31:4

Pull me out of the net - They have hemmed me in on every side, and I cannot escape but by miracle.

Clarke: Psa 31:5

Into thine hand I commit my spirit - These words, as they stand in the Vulgate, were in the highest credit among our ancestors; by whom they were used in all dangers, difficulties, and in the article of death. In manus tuas, Domine, commendo spiritum meum, was used by the sick when about to expire, if they were sensible; and if not, the priest said it in their behalf. In forms of prayer for sick and dying persons, these words were frequently inserted in Latin, though all the rest of the prayer was English; for it was supposed there was something sovereign in the language itself. But let not the abuse of such words hinder their usefullness. For an ejaculation nothing can be better; and when the pious or the tempted with confidence use them, nothing can exceed their effect. "Into thy hands I commend my spirit; for thou hast redeemed me, O Lord God of truth."I give my soul to thee, for it is thine: thou hast redeemed it by thy blood; it is safe nowhere but in thy hand. Thou hast promised to save them that trust in thee; thou art the God of truth, and canst not deny thyself. But these words are particularly sanctified, or set apart for this purpose, by the use made of them by our blessed Lord just before he expired on the cross. "And when Jesus had cried with a loud voice, he said, Πατερ, εις χειρας σου παρατιθεμαι το πνευμα μου· ‘ Father, into thy hands I commend my spirit,’ "Luk 23:46. The rest of the verse was not suitable to the Savior of the world, and therefore he omits it; but it is suitable to us who have been redeemed by that sacrificial death. St. Stephen uses nearly the same words, and they were the last that he uttered. Act 7:59.

Calvin: Psa 31:1

1.In thee, O Jehovah! have I put my trust Some are of opinion that this psalm was composed by David, after he had most unexpectedly escaped out of the wilderness of Maon; to which I do not object, although it is only a doubtful conjecture. Certainly he celebrates one or more of the greatest of his dangers. In the commencement he tells us what kind of prayer he offered in his agony and distress; and its language breathes affection of the most ardent nature. He takes it for a ground of hope that he trusted in the Lord, or continued to trust in him; for the verb in the past tense seems to denote a continued act. He held it as a principle, that the hope which depends upon God cannot possibly be disappointed. Meanwhile, we see how he brings forward nothing but faith alone; promising himself deliverance only because he is persuaded that he will be saved by the help and favor of God. But as this doctrine has been expounded already, and will yet occur oftener than once, it is sufficient at present to have glanced at it. Oh! that all of us would practice it in such a manner as that, whenever we approach to God, we may be able with David to declare that our prayers proceed from this source, namely, from a firm persuasion that our safety depends on the power of God. The particle signifying for ever may be explained in two ways. As God sometimes withdraws his favor, the meaning may not unsuitably be, Although I am now deprived of thy help, yet cast me not off utterly, or for evermore. Thus David, wishing to arm himself with patience against his temptations, would make a contrast between these two things, — being in distress for a time, and remaining in a state of confusion. ⁶³⁶ But if any one choose rather to understand his words in this way, “Whatever afflictions befall me, may God be ready to help me, and ever and anon stretch forth his hand to me, as the case requires,” I would not reject this meaning any more than the other. David desires to be delivered in the righteousness of God, because God displays his righteousness in performing his promise to his servants. It is too much refinement of reasoning to assert that David here betakes himself to the righteousness which God freely bestows on his people, because his own righteousness by works was of no avail. Still more out of place is the opinion of those who think that God preserves the saints according to his righteousness; that is to say, because having acted so meritoriously, justice requires that they should obtain their reward. It is easy to see from the frequent use of the term in The Psalms, that God’s righteousness means his faithfulness, in the exercise of which he defends all his people who commit themselves to his guardianship and protection. David, therefore, confirms his hope from the consideration of the nature of God, who cannot deny himself, and who always continues like himself.

Calvin: Psa 31:2

2.incline thine ear unto me These words express with how much ardor David’s soul was stimulated to pray. He affects no splendid or ornate language, as rhetoricians are wont to do; but only describes in suitable figures the vehemence of his desire. In praying that he may be delivered speedily there is shown the greatness of his danger, as if he had said, All will soon be over with my life, unless God make haste to help me. By the words, house of defense, fortress, and rock, he intimates, that, being unable to resist his enemies, his hope rests only on the protection of God.

Calvin: Psa 31:3

3.For thou art my rock This verse may be read as one sentence, thus: As thou art like a tower for my defense, for thy name’s sake direct and guide me during my whole life. And thus the conjunction, as in many similar cases, would be superfluous. But I rather prefer a different sense, namely, that David, by interjecting this reflection, encourages himself not only to earnestness in prayer, but also in the confident hope of obtaining his requests. We know, at all events, that it is usual with him to mingle such things in his prayers as may serve to remove his doubts, and to confirm his assurance. Having, therefore, expressed his need, he assures himself, in order to encourage and animate himself, that his prayer shall certainly have a happy answer. He had formerly said, Be thou my strong rock and fortress; and now he adds, Assuredly thou art my rock, and my fortress: intimating, that he did not throw out these words rashly, like unbelievers, who, although they are accustomed to ask much from God, are kept in suspense by the dread of uncertain events. From this he also draws another encouragement, that he shall have God for his guide and governor during the whole course of his life. He uses two words, lead and guide, to express the same thing, and this he does (at least so I explain it) on account of the various accidents and unequal vicissitudes by which the lives of men are tried: as if he had said, Whether I must climb the steep mountain, or struggle along through rough places, or walk among thorns, I trust that thou wilt be my continual guide. Moreover, as men will always find in themselves matter for doubt, if they look to their own merits, ⁶³⁷ David expressly asks that God may be induced to help him for his own name’s sake, or from regard to his own glory, as, properly speaking, there is no other thing which can induce him to aid us. It must therefore be remembered, that God’s name, as it is opposed to all merit whatever, is the only cause of our salvation. In the next verse, under the metaphor of a net, he appears to designate the snares and artifices with which his enemies encompassed him. We know that conspiracies were frequently formed against his life, which would have left him no room for escape; and as his enemies were deeply skilled in policy, and hating him with an inconceivable hatred, were eagerly bent on his destruction, it was impossible for him to be saved from them by any human power. On this account he calls God his strength; as if he had said, He alone is sufficient to rend asunder all the snares with which he sees his afflicted people entangled.

Calvin: Psa 31:5

5.Into thy hand I commit my spirit David again declares his faith to God, and affirms that he had such high thoughts of his providence, as to cast all his cares upon it. Whoever commits himself into God’s hand and to his guardianship, not only constitutes him the arbiter of life and death to him, but also calmly depends on him for protection amidst all his dangers. The verb is in the future tense, “I will commit,” and it unquestionably denotes a continued act, and is therefore fitly translated into the present tense. It is also to be observed, that no man can possibly commit his life to God with sincerity, but he who considers himself exposed to a thousand deaths, and that his life hangs by a thread, or differs almost nothing from a breath which passes suddenly away. David being thus at the point of despair, leaves nothing to himself to do but this — to go on his way, trusting in God as the keeper and governor of his life. It is marvellous, that, although many things distress us all, scarcely one in a hundred is so wise as to commit his life into God’s hand. Multitudes live from day to day as merry and careless as if they were in a quiet nest, free from all disturbance; but as soon as they encounter any thing to terrify them, they are ready to die for anguish. It thus happens that they never betake themselves to God, either because they deceive themselves with vain delusions, flattering themselves that all will yet be well, ⁶³⁹ or because they are so stricken with dread and stupified with amazement, that they have no desire for his fatherly care. Farther, as various tempests of grief disturb us, and even sometimes throw us down headlong, or drag us from the direct path of duty, or at least remove us from our post, the only remedy which exists for setting these things at rest is to consider that God, who is the author of our life, is also its preserver. This, then, is the only means of lightening all our burdens, and preserving us from being swallowed up of over-much sorrow. Seeing, therefore, that God condescends to undertake the care of our lives, and to support them, although they are often exposed to various sorts of death, let us learn always to flee to this asylum; nay, the more that any one is exposed to dangers, let him exercise himself the more carefully in meditating on it. In short, let this be our shield against all dangerous attacks — our haven amidst all tossings and tempests — that, although our safety may be beyond all human hope, God is the faithful guardian of it; and let this again arouse us to prayer, that he would defend us, and make our deliverance sure. This confidence will likewise make every man forward to discharge his duty with alacrity, and constantly and fearlessly to struggle onward to the end of his course. How does it happen that so many are slothful and indifferent, and that others perfidiously forsake their duty, but because, overwhelmed with anxiety, they are terrified at dangers and inconveniences, and leave no room for the operation of the providence of God?

To conclude, whoever relies not on the providence of God, so as to commit his life to its faithful guardianship, has not yet learned aright what it is to live. On the other hand, he who shall entrust the keeping of his life to God’s care, will not doubt of its safety even in the midst of death. We must therefore put our life into God’s hand, not only that he may keep it safely in this world, but also that he may preserve it from destruction in death itself, as Christ’s own example has taught us. As David wished to have his life prolonged amidst the dangers of death, so Christ passed out of this transitory life that his soul might be saved in death. This is a general prayer, therefore, in which the faithful commit their lives to God, first, that he may protect them by his power, so long as they are exposed to the dangers of this world; and, secondly, that he may preserve them safe in the grave, where nothing is to be seen but destruction. We ought farther to assure ourselves, that we are not forsaken of God either in life or in death; for those whom God brings safely by his power to the end of their course, he at last receives to himself at their death. This is one of the principal places of Scripture which are most suitable for correcting distrust. It teaches us, first, that the faithful ought not to torment themselves above measure with unhappy cares and anxieties; and, secondly, that they should not be so distracted with fear as to cease from performing their duty, nor decline and faint in such a manner as to grasp at vain hopes and deceitful helps, nor give way to fears and alarms; and, in fine, that they should not be afraid of death, which, though it destroys the body, cannot extinguish the soul. This, indeed, ought to be our principal argument for overcoming all temptations, that Christ, when commending his soul to his Father, undertook the guardianship of the souls of all his people. Stephen, therefore, calls upon him to be his keeper, saying, “Lord Jesus, receive my spirit,” (Act 7:59.) As the soul is the seat of life, it is on this account, as is well known, used to signify life.

Thou hast redeemed me Some translate the past tense here into the future; but, in my opinion, without any reason. For it is evident to me, that David is here encouraging himself to continued confidence in God, by calling to remembrance the proofs of his favor which he had already experienced. ⁶⁴⁰ It is no small encouragement to us for the future, to be assuredly persuaded that God will watch over our life, because he hath been our deliverer already. Hence the epithet by which David recognises God. He calls him true or faithful, because he believes that he will continue the same to him for ever that he has already been. Accordingly, this is as it were a bond by which he joins to the former benefits which God had conferred upon him confidence in prayer, and the hope of aid for the time to come: as if he had said, Lord, thou who art ever the same, and changest not thy mind like men, hast already testified in very deed that thou art the defender of my life: now, therefore, I commit my life, of which thou hast been the preserver, into thy hands. What David here declares concerning his temporal life, Paul transfers to eternal salvation.

“I know,” says he, “whom I have believed, and am persuaded that he is able to keep that which I have committed to him,”
(2Ti 1:12.)

And surely, if David derived so much confidence from temporal deliverance, it is more than wicked and ungrateful on our part, if the redemption purchased by the blood of Christ does not furnish us with invincible courage against all the devices of Satan.

Defender: Psa 31:5

These words were quoted by Christ on the cross (Luk 23:46) and also by Stephen as he was being stoned (Act 7:59)."

TSK: Psa 31:1

am 2943, bc 1061

thee : Psa 22:4, Psa 22:5, Psa 25:2, Psa 71:1, Psa 71:2; Isa 49:23; Rom 5:5, Rom 10:11

deliver : Psa 7:8, Psa 7:9, Psa 43:1, Psa 143:1, Psa 143:11, Psa 143:12; Dan 9:16

TSK: Psa 31:2

Bow : Psa 71:2, Psa 86:1, Psa 130:2; Pro 22:17

deliver : Psa 40:17, Psa 69:17, Psa 79:1, Psa 102:2, Psa 143:7; Job 7:21; Luk 18:8

my strong rock : Heb. to me for a rock of strength, Psa 18:1, Psa 18:2, Psa 62:7, Psa 94:22; Deu 32:31; 2Sa 22:3

an house : Psa 71:3, Psa 90:1, Psa 91:9; Isa 33:16; Joh 6:56; 1Jo 4:12, 1Jo 4:15, 1Jo 4:16

TSK: Psa 31:3

for thy : Psa 23:2, Psa 23:3, Psa 25:11, Psa 79:9; Jos 7:9; Jer 14:7; Eze 36:21, Eze 36:22; Eph 1:12

lead : Psa 25:5, Psa 25:9, Psa 43:3, Psa 139:24, Psa 143:10, Psa 143:11; Neh 9:12, Neh 9:19; Isa 49:10; Luk 1:79; Joh 16:13

TSK: Psa 31:4

Pull : Psa 25:15, Psa 35:7, Psa 57:6, Psa 124:7, Psa 140:5; Pro 29:5; 2Ti 2:26

my strength : Psa 19:14; 2Co 12:9

TSK: Psa 31:5

Into : Luk 23:46; Act 7:59; 2Ti 1:12

thou : Psa 71:23, Psa 130:8; Gen 48:16; Lev 25:48; Isa 50:2; Tit 2:14; 1Pe 1:18, 1Pe 1:19; Rev 5:9

God : Deu 32:4; 2Ti 2:13; Tit 1:2; Heb 6:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 31:1

In thee, O Lord, do I put my trust - This is the ground of the petitions which follow; or the reason why the psalmist thus appeals to God. It was his firm confidence in Him; in His character; in His promises; in His ability to deliver Him in the time of danger. Compare the notes at Psa 7:1.

Let me never be ashamed - That is, let me never have occasion to be ashamed for having put this confidence in Thee. Let Thy dealings toward me be such as to show that my confidence was well founded. The word is not used here in the sense of being unwilling to confess his faith in God, or his love for Him, as it is often now (compare Rom 1:16; Rom 5:5; 2Ti 1:12), but in the sense of being so "disappointed"as to make one ashamed that he had thus relied on that which was unworthy of confidence. See the notes at Job 6:20; compare also Isa 30:5; Jer 2:26; Jer 14:3-4. The psalmist prays that God would interpose in his behalf in answer to his prayers, and that he would show that He was worthy of the confidence which he had reposed in him, or that He was a God who might be trusted in the time of trial; in other words, that he might not be subjected to the reproach of the wicked for having in his troubles relied upon such a God.

Deliver me in thy righteousness - In the manifestation of Thy righteous character; in the exhibition of that character as righteous; as doing justice between man and man; as pronouncing a just sentence between me and my enemies.

Barnes: Psa 31:2

Bow down thine ear to me - As He does who inclines His ear toward one whom He is willing to hear, or whom He is desirous of hearing. See the notes at Psa 17:6.

Deliver me speedily - Without delay. Or, hasten to deliver me. It is right to pray to be delivered from all evil; equally right to pray to be delivered immediately.

Be thou my strong rock - Margin: "to me for a rock of strength."See Psa 18:1-2, note; Psa 18:46, note.

For an house of defense to save me - A fortified house; a house made safe and strong. It is equivalent to praying that he might have a secure abode or dwelling-place.

Barnes: Psa 31:3

For thou art my rock and my fortress - See the notes at Psa 18:2.

Therefore for thy name’ s sake - For the sake of thine own honor, or for the glory of thy name. See the notes at Psa 23:3. That is, since thou art my rock and my defense - since I put my trust in thee - show, by leading and guiding me, that my trust is well founded, or that this is Thy character, and that Thou wilt be true and faithful to those who commit their all to thee. See the notes at Psa 31:1.

Barnes: Psa 31:4

Pull me out of the net - See the notes at Psa 9:15.

That they have laid privily for me - That my enemies have laid for me. The phrase "laid privily"refers to the custom of "hiding"or "concealing"a net or gin, so that the wild beast that was to be taken could not see it, or would fall into it unawares. Thus, his enemies designed to overcome him, by springing a net upon him at a moment when he was not aware of it, and at a place where he did not suspect it.

For thou art my strength - My stronghold. My hope of defense is in thee, and thee alone.

Barnes: Psa 31:5

Into thine hand I commit my spirit - The Saviour used this expression when on the cross, and when about to die: Luk 23:46. But this does not prove that the psalm had originally a reference to him, or that he meant to intimate that the words originally were a prophecy. The language was appropriate for him, as it is for all others in the hour of death; and his use of the words furnished the highest illustration of their being appropriate in that hour. The act of the psalmist was an act of strong confidence in God in the midst of dangers and troubles; the act of the Saviour was of the same nature, commending his spirit to God in the solemn hour of death. The same act of faith is proper for all the people of God, alike in trouble and in death. Compare Act 7:59. The word "spirit"may mean either "life,"considered as the animating principle, equivalent to the word "myself;"or it may mean more specifically the "soul,"as distinguished from the body. The sense is not materially varied by either interpretation.

Thou hast redeemed me - This was the ground or reason why the "psalmist"commended himself to God; this reason was not urged, and could not have been by the Saviour, in his dying moments. He committed his departing spirit to God as his Father, and in virtue of the work which he had been appointed to do, and which he was now about finishing, as a Redeemer; we commit our souls to Him in virtue of having been redeemed. This is proper for us:

(a) because he has redeemed us;

(b) because we have been redeemed for him, and we may ask Him to take His own;

© because this is a ground of safety, for if we have been redeemed, we may be certain that God will keep us; and

(d) because this is the only ground of our security in reference to the future world.

What "David"may have understood by this word it may not be easy to determine with certainty; but there is no reason to doubt that he may have used it as expressive of the idea that he had been recovered from the ruin of the fall, and from the dominion of sin, and had been made a child of God. Nor do we need to doubt that he had such views of the way of salvation that he would feel that he was redeemed only by an atonement, or by the shedding of blood for his sins. To all who are Christians it is enough to authorize them to use this language in the midst of troubles and dangers, and in the hour of death, that they have been redeemed by the blood of the Saviour; to none of us is there any other safe ground of trust and confidence in the hour of death than the fact that Christ has died for sin, and that we have evidence that we are interested in his blood.

O Lord God of truth - True to thy promises and to thy covenant-engagements. As thou hast promised life and salvation to those who are redeemed, they may safely confide in thee. See the notes at 2Co 1:20.

Poole: Psa 31:2

Deliver me speedily because of the greatness and urgency of my danger, which is even ready to swallow me up.

Poole: Psa 31:3

For thy name’ s sake for the glory of thy name, i.e. of thy power, and truth, and mercy to thy miserable servant.

Lead me, and guide me two words expressing the same thing with more emphasis. Direct me clearly and continually in a right and safe path; for without thy conduct I can neither discern the right way, or continue in it.

Poole: Psa 31:5

Into thine hand i.e. to thy care and custody,

I commit my spirit i.e. my soul or life, called a man’ s spirit, as Ecc 3:21 12:7 , &c. Either,

1. To receive it; for my case is almost desperate, and I am ready to give up the ghost. Or,

2. To preserve it from the plots and malice of mine enemies.

Thou hast redeemed me thou hast delivered me formerly in great dangers, and therefore I willingly and cheerfully commit myself to thee for the future.

O Lord God of truth who hast showed thyself to be so to me, in making good thy promises.

Haydock: Psa 31:1

The second penitential psalm.

Haydock: Psa 31:1

Understanding; (Protestants mascil.; Haydock) shewing how he was brought to acknowledge his fault, and by penance to obtain pardon, (Worthington) justly giving the glory to God's grace. (St. Augustine) ---

Alexandrian Septuagint, ["A psalm] to David," of understanding; which is taken from some other copy. (Haydock) ---

Some suppose this word has been inserted from ver 8. (Abenezra) ---

But there are several other psalms which have this title, (Haydock) intimating either that they contain great mysteries, (Eusebius) or that they are easy to understand. (Agellius) ---

This is wholly of a moral nature. The Jews styled it the heart of David, because it displays his sentiments of contrition. (Calmet) ---

He composed it most probably after Nathan had engaged him to confess his fault. [2 Kings xii.] (Bellarmine) ---

It might be used on the solemn feast of expiation. (Grotius, Numbers xxix. 7.) ---

the Fathers explain it of the grace which we receive in baptism and in penance. (St. Augustine; St. Gregory, &c.) (Calmet) ---

Are they. Hebrew, "The blessings of him whose iniquity." (Pagnin) ---

But the sense is the same, and St. Paul follows the Septuagint, which gives their version the highest authority, Romans iv. 7. ---

Sins; or, "who is screened from the punishment of sin." (Prin. disc.) Sin has often this signification; and the psalmist would otherwise seem to say less than he had already expressed. (Berthier) ---

Covered, by charity, (1 Peter iv.) as a physician covers a wound, to remove it entirely; and we must cover our former transgressions, by doing good works. (St. Gregory) ---

Then our sins will not appear at the day of judgment, (St. Jerome) nor be punished, as they are wholly destroyed. The Pelagians calumniated Catholics, as if they taught that sins were only shaven, as it were, the roots still remaining; which St. Augustine (contra 2 ep. Pelag. i. 13.) says, "None affirmeth but an infidel." Thus the doctrine of Calvin is condemned; who abuses these texts to prove that sins are only covered, and still remain even in the most just; which is contrary to innumerable passages of Scripture, (Isaias vi., John i., 1 Corinthians vi., &c.) and injurious to the perfections of God, and to the redemption of Christ, as well as to the saints in heaven, who are thus represented as still infected with all their sins. (Worthington) ---

This doctrine is now almost abandoned by Protestants, as it is contrary both to sound philosophy and divinity: for sin is nothing physical, but a want of moral rectitude. (Berthier) ---

God cannot fail to punish sin, wherever it really subsists. His spirit is surely free from guile. He cannot suppose that we are just by imputation of Christ's justice, unless we be really so. (Haydock) ---

By means of the sacraments the sinner becomes just, and God sees nothing in him deserving of punishment. (Calmet) ---

"If any one wishes his sins to be covered, let him manifest them to God, by the voice of confession." (St. Gregory) ---

But, replies a Lutheran commentator, "God does not forget sin." What is this to the purpose, as long as the sin does not subsist in the offender? He allows that "the pardon of sin is inseparable from sanctification." Renew a right spirit within my bowels, Psalm l. 12. (Berthier) ---

The man who has felt real compunction, will be able to form a true notion of the happiness of a reconciliation. (Calmet) ---

Covering may allude to the custom of writing on wax, which might easily be effaced. Our sins are recorded in the book of God's justice. (Menochius)

Haydock: Psa 31:2

Spirit. Symmachus has "heart," or "mouth." (Calmet) ---

The latter is also in some copies of the Septuagint. (Eusebius) ---

The Roman and Alexandrian Septuagint have it, though Grabe substitutes spirit, (Haydock) which is recognised by St. Jerome (ad. Sun.), Hebrew, &c. Nothing is so contrary to true repentance as hypocrisy. (St. Augustine, &c.) (Calmet) ---

If we do not co-operate with God's grace, our sins will never be effaced, though, before remission, our works can only dispose us to receive pardon. "God (and meritorious) works follow." (St. Augustine) (Worthington)

Haydock: Psa 31:3

Because I was silent, &c. That is, whilst I kept silence, by concealing, or refusing to confess my sins, thy hand was heavy upon me, &c. (Challoner) ---

The cry was then only an effect of vanity, like that of the Pharisee, full of his own merits; (St. Augustine; St. Jerome; Calmet) or David was silent till Nathan made him know his fault, which he afterwards ceased not to deplore. (Theodoret) ---

It is supposed that he had continued impenitent for above a year. But he might fell remorse during that time, ver. 5. (Berthier) ---

Cried. Hebrew, "roared," like a lion. (Calmet) ---

Because I acknowledged not my grievous sins, I was much afflicted. I prayed, but to little purpose. (Worthington) ---

Wishing to conceal the cause of my grief, (Calmet) I pined away, (Haydock; Lamentations iii. 4.) and suffered greatly, because I did not confess. (Menochius)

Haydock: Psa 31:4

I am turned, &c. That is, I turn and roll about in my bed, to sek for ease in my pain, whilst the thorn of thy justice pierces my flesh, and sticks fast in me. Or, I am turned; that is, I am converted to thee, my God, by being brought to a better understanding by thy chastisements. In the Hebrew it is, my moisture is turned into the droughts of summer. (Challoner) (Protestants) (Haydock) ---

But the Septuagint may have taken l for a preposition before shaddi, as the Greek interpreters say nothing of this moisture, which is the interpretation of modern Jews; and St. Jerome has (Berthier) "I was turned or occupied, in my misery;" versatus sum in miseria mea. There is no peace for the wicked. (Haydock) ---

God has not punished David exteriorly till after the admonition of Nathan, when so many evils poured upon him. But the king must have experienced cruel agonies of mind, till he was prevailed on by this wise physician to confess his fault, (Calmet) and thus let out the imposthume, which would not allow him to enjoy any repose. ---

Fastened. St. Jerome, "while the summer ( or heat; æstas ) was burning incessantly," sela. Hebrew becharbone kayits means also in gladios spina. "The thorn has been turned into swords for my affliction;" (Berthier) or I have been as grievously tormented, as if a thorn or sword had pierced me. (Haydock) ---

Thy divine Providence chastises me, and my conscience tells me that I have deserved all my sufferings. (Worthington) ---

Many of the ancients read, while the thorn is broken, confringitur, Ps. Rom.[Roman Psalter?]; St. Gregory; Calmet) which causes the extraction to be more difficult. (Haydock) ---

This thorn may denote sin, which like a weed, had infected David's soul. (Theodoret) (Calmet)

Haydock: Psa 31:5

Sin. Or as some psalters read, "of my heart," with the Septuagint, Cassiodorus, &c. (Calmet) ---

"I know that thou wilt readily forgive the sins which are fully laid open before thee." (St. Jerome) ---

David no sooner perceived that he was the unjust man (Haydock) whom Nathan had described, than he exclaimed, "I have sinned;" and at the same moment God forgave him, 2 Kings xii. 7. (Calmet) ---

If this psalm relate to his repentance, it seems he had already had recourse to God; but this is doubtful, as he appears to have entered into himself only after the prophet's reproach. Nothing can more effectually give peace to the soul than an humble confession, which costs human pride a great deal, when it must be made to our brethren. (Berthier) ---

The Jews were sometimes obliged to confess to God's minister, Leviticus iv. 5., and Numbers v. 7. (Menochius)

Gill: Psa 31:1

In thee, O Lord, do I put my trust,.... Not in any creature, but in the Lord Jehovah; the Targum, "in thy Word"; the essential Logos, or Word, which was in the beginning with God, and was God, and so an equal object of faith, trust, and confidence, as Jehovah the Father: this act includes a trusting all with God, body and soul, and the welfare of them, in time, and to eternity; and a trusting him for all things, both of providence and grace, and for both grace and glory, and is a continued act; for the psalmist does not say, "I have trusted", or "I will trust", but "I do"; and this was a very consider able thing to do in this time of his distress: the Lord is to be trusted in at all times;

let me never be ashamed; neither in this world, nor in that to come. The believer has no reason to be ashamed of anything in this life but sin, and the imperfection of his own righteousness, and his trust in it; not of the Lord, in whom he trusts; nor of his Word, or Son, the Lord Jesus Christ, in whom he believes as his Saviour and Redeemer; nor of the Spirit, and his work of grace upon him; nor of his faith, hope, trust, and confidence in them; nor of the Gospel, the means of faith, and of the support of it; nor of, the reproaches, afflictions, and sufferings, he endures for the sake of Christ and his Gospel; nor of his ordinances and his people; nor will he be ashamed hereafter at the coming of Christ, when he will appear in his righteousness, be clothed with white robes, have palms in his hands, and shall stand at his right hand, and be received into glory;

deliver me in thy righteousness; not in his own, by which he knew there was no acceptance with God, no justification before him, nor any deliverance and salvation from sin and death; but by the righteousness of God, which the Son of God has wrought out, God the Father accepts of and imputes, and the Spirit of God reveals and applies; by this there is deliverance from sin, its guilt, and damning power, and from the curses and condemnation of the law, and from wrath to come, and from the second death.

Gill: Psa 31:2

Bow down thine ear to me,.... Which is said after the manner of men, who, when they give attention, and listen to anything, stoop, and incline the ear; and this for God to do, as he sometimes does, is wonderful condescending grace!

deliver me speedily; which shows that he was in great danger, and his case required haste: the Lord does help right early, and is sometimes a present help in time of need, and delivers at once, as soon as the mercy is asked for;

be thou my strong rock: for shelter and security from enemies, as well as to build his everlasting salvation on, and to stand firmly upon, and out of danger;

for an house of defence to save me; both for an house to dwell in, Lord being the dwelling place of his people in all generations, and a strong habitation to which they may continually resort; and for protection and safety, their place of defence in him being the munition of rocks, a strong hold, and a strong tower from the enemy.

Gill: Psa 31:3

For thou art my rock and my fortress,.... What he prayed for he knew him to be, and to have been in times past, and could claim his interest in him; and therefore entreats that he would appear to be to him what he was in himself, and what he had been to him;

therefore for thy name's sake lead me, and guide me; either as a shepherd does his flock, gently, as they are able to bear it; into the green pastures of the word and ordinances, and beside the still waters of divine love, and to the overflowing fountain, and fulness of grace in himself; or as a general leads and guides his army; Christ being a Leader and Commander of the people, and the great Captain of their salvation, and who being at the head of them, they fear no enemy; or as a guide leads and directs such as are ignorant, and out of the way. The psalmist desires the Lord would lead him in the way of truth and paths of righteousness, according to his word; and guide him with his counsel, and by his Spirit, that so he might walk in the way in which he should go; and this he entreats he would do "for his name's sake"; not for any merit or worthiness in him; but for the glory of his own name, and for the honour of his free grace and mercy, for which the Lord often does many things; he defers his anger, he purges away the sins of his people, he forgives their transgressions, and remembers their sins no more, for his name's sake.

Gill: Psa 31:4

Pull me out of the net that they have laid privily for me,.... The Ziphites, and Saul, and his men; the former intending treacherously to betray him, and the latter encompassing him about in order to take him; and such was his danger and difficulty, that he saw none but God could deliver him; and he it is that breaks the nets of men, and the snares of the devil, which they secretly lay for the people of God, that they may stumble, and fall, and be taken, and delivers them out of them;

for thou art my strength; the author, giver, and maintainer, both of his natural and spiritual strength; and who was able, and was only able, to pull him out of the net, and extricate him out of the difficulties in which he was.

Gill: Psa 31:5

Into thine hand I commit my spirit,.... Either his life, as to a faithful Creator and Preserver, who was the God of his life, gave him it, and upheld his soul in it; or his soul, and the eternal salvation of it, which he committed into the hand of the Lord his Redeemer, where he knew it would be safe, and out of whose hands none can pluck; or this he might say, as apprehensive of immediate death, through the danger he was in; and therefore commits his spirit into the hands of God, to whom he knew it belonged, and to whom it returns at death, and dies not with the body, but exists in a separate state, and would be immediately with him. Our Lord Jesus Christ used the same words when he was expiring on the cross, and seems to have taken them from hence, or to refer to these, Luk 23:46;

thou hast redeemed me, O Lord God of truth; which may be understood, either of the temporal redemption of his life from destruction in times past, which encouraged him to commit his life into the hands of God now, who was the same, and changed not; or of spiritual and eternal redemption from sin by the blood of Christ, and which the psalmist speaks of as if it was past, though it was to come, because of the certainty of it; just as Isaiah speaks of the incarnation and sufferings of Christ, Isa 9:6; and of which he was assured, because the Lord, who had provided, appointed, and promised the Redeemer, was the God of truth, and was faithful to every word of promise; and Christ, who had engaged to be the Redeemer, was faithful to him that appointed him; and having an interest therefore in this plenteous redemption, by virtue of which he was the Lord's, he committed himself into his hands.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 31:1

¹ sn Psalm 31. The psalmist confidently asks the Lord to protect him. Enemies threaten him and even his friends have abandoned him, but he looks to the Lord for vindication. In vv. 19-24, which were apparently written after the Lord answered the prayer of vv. 1-18, the psalmist thanks the Lord for delivering him.

² tn Heb “in your vindication rescue me.”

NET Notes: Psa 31:2

¹ tn Heb “turn toward me your ear.”

² tn Heb “become for me a rocky summit of refuge.”

³ tn Heb “a house of strongholds to deliver me.”

NET Notes: Psa 31:3

¹ sn The metaphor of the high ridge pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28.

² tn Heb “name.” The Hebrew term שֵׁם (shem, “name”) refers here to the Lord’s reputation. (The English term “name” is often used the same way.)

³ tn The present translation assumes that the imperfect verbal forms are generalizing, “you lead me and guide me.” Other options are to take them as an expression of confidence about the future, “you will lead me and guide me” (cf. NASB), or as expressing a prayer, “lead me and guide me” (cf. NEB, NIV, NRSV).

NET Notes: Psa 31:4

¹ tn Heb “bring me out.” The translation assumes that the imperfect verbal form expresses the psalmist’s confidence about the future. Another option is to take the form as expressing a prayer, “free me.”

NET Notes: Psa 31:5

¹ tn Heb “my spirit.” The noun רוּחַ (ruakh, “spirit”) here refers to the animating spirit that gives the psalmist life.

² tn Or “redeem.” The perfect verbal form is understood here as anticipatory, indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer that he can describe his deliverance as if it had already happened. Another option is to take the perfect as precative, expressing a wish or request (“rescue me”; cf. NIV). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

Geneva Bible: Psa 31:1

"To the chief Musician, A Psalm of David." In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy ^{( a )} righteousness.

^{( a )} For then God declares himself just, when he preserves his as he has promised.

Geneva Bible: Psa 31:4

Pull me out of the ^{( b )} net that they have laid privily for me: for thou [art] my strength.

^{( b )} Preserve me from the crafty counsels and subtle practise of my enemies.

Geneva Bible: Psa 31:5

Into thine ^{( c )} hand I commit my spirit: thou hast redeemed me, O LORD God of truth.

^{( c )} He desires God not only to take care of him in this life, but that his soul may be saved after this life.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 31:1-24

1 David, shewing his confidence in God, craves his help.

7 He rejoices in his mercy.

9 He prays in his calamity.

19 He praises God for his goodness.

Maclaren: Psa 31:1-2

Be, For Thou Art'

Be Thou to me a strong Rock, an house of defence to save me. 3. For Thou art my Rock and my Fortress.'--Psalm 31:2-3 (R.V.).

IT sounds strange logic, Be… for Thou art,' and yet it i8 the logic of prayer, and goes very deep, pointing out both its limits and its encouragements. The parallelism between these two clauses is even stronger in the original than in our Version, for whilst the two words which designate the' Rock' are not identical, their meaning is identical, and the difference between them is insignificant; one being a rock of any shape or size, the other being a perpendicular cliff or elevated promontory. And in the other clause, for a house of defence to save me,' the word rendered defence' is the same as that which is translated in the next clause fortress.' So that if we were to read thus! Be Thou a strong Rock to me, for a house, a fortress, for Thou art my Rock and my Fortress,' we should get the whole force of the parallelism. Of course the main idea in that of the Rock,' and Fortress' is only an exposition of one phase of the meaning of that metaphor.

I. So Let Us Look First At What God Is.

A rock, a fortress-house.' Now, what is the force of that metaphor? Stable being, as it seems to me, is the first thought in it, for there is nothing that is more absolutely the type of unchangeableness and steadfast continuance. The great cliffs rise up, and the river glides at their base--it is a type of mutability, and of the fleeting generations of men, who are as the drops and ripples in its course--it eddies round the foot of the rocks to which the old man looks up, and sees the same dints and streaks and fissures in it that he saw when he was a child. The river runs onwards, the trees that root themselves in the clefts of the rock bear their spring foliage, and drop their leaves like the generations of men, and the Rock is' the same yesterday, and to-day, and for ever.' And God the Unchangeable rises, if I may so say, like some majestic cliff, round the foot of which rolls for ever the tide of human life, and round which are littered the successive layers of the leaves of many summers.

Then besides this stable being, and the consequences of it, is the other thought which is attached to the emblem in a hundred places in Scripture, and that is defence. His place of defence shall be the munitions of rocks.' When the floods are out, and all the plain is being dissolved into mud, the dwellers on it fly to the cliffs. When the enemy's banners appear on the horizon, and the open country is being harried and burned, the peasants hurry to the defence of the hills, and, sheltered there, are safe. And so for us this Name assures us that in Him, whatever floods may sweep across the low levels, and whatever foes may storm over the open land and the unwalled villages, there is always the fortress up in the hills, and thither no flood can rise, and there no enemy can come. A defence and a sure abode is his who dwells in God, and thus folds over himself the warm wings that stretch on either side, and shelter him from all assault. Lead me to the Rock that is higher than I.'

But the Rock is a defence in another way. If a hard-pressed fugitive is brought to a stand and can set his back against a rock, he can front his assailants, secure that no unseen foe shall creep up behind and deal a stealthy stab and that he will not be surrounded unawares. The God of Israel shall be your rearward,' and he who has made the Most High his habitation' is sheltered from the pestilence that walketh in darkness,' as well as from the destruction that wasteth at noon-day,' and will be cleansed from secret faults' if he keeps up unbroken his union with God, for the faults' which are not recognised as faults by his partially illuminated conscience are known to God. But the Rock is a defence in yet another way, for it is a sure foundation for our lives. Whoso builds on God need fear no change. When the floods rise, and the winds blow, and the rain storms down, the house that is on the Rock will stand.

And, then, in the Rock there is a spring, and round the spring there is the light of laughing flowers,' amidst the stern majesty of the cliff. Just as the Lawgiver of old smote the rock, and there gushed out the stream that satisfied the thirst of the whole travelling nation, so Paul would have us Christians repeat the miracle by our faith. Of us, too, it may be said, they drank of that Rock that followed them, and that Rock was Christ.' Stable being, secure defence, a fountain of refreshment and satisfaction: all these blessings lie in that great metaphor.

II. Now, Note Our Plea With God, From What He Is.

Be Thou to me a Rock… for Thou art a Rock.' Is that not illogical? No, for notice that little word, to me'--be Thou to me what Thou art in Thyself, and hast been to all generations.' That makes all the difference. It is not merely Be what Thou art,' although that would be much, but it is be it to me,' and let me have all which is meant in that great Name.

But then, beyond that, let me point out to you how this prayer suggests to us that all true prayer will keep itself within God's revelation of what He is. We take His promises, and all the elements which make up His name or manifestation of His character to the world, whether by His acts or by the utterances of this Book, or by the inferences to be drawn from the life of Jesus Christ, the great Revealer, or by what we ourselves have experienced of Him. The ways by which God has revealed Himself to the world define the legitimate subjects, and lay down the firm foundation, of our petitions. In all His acts God reveals Himself, and if I may so say, when we truly pray, we catch these up, and send them back again to heaven, like arrows from a bow. It is only when our desires and prayers foot themselves upon God's revelation of Himself, and in essence are, in various fashions, the repetition of this prayer of my text: Be… for Thou art,' that we can expect to have them answered. Much else may call itself prayer, but it is often but petulant and self-willed endeavour to force our wishes upon Him, and no answer will come to that. We are to pray about everything; but we are to pray about nothing, except within the lines which are marked out for us by what God has told us, in His words and acts, that He Himself is. Catch these up and fling them back to Him, and for every utterance that He has made of Himself, I am' so-and-so, let us go to Him and say Be Thou that to me,' and then we may be sure of an answer.

So then two things follow. If we pray after the pattern of this prayer, Be Thou to me what Thou art,' then a great many foolish and presumptuous wishes will be stifled in the birth, and, on the other hand, a great many feeble desires will be strengthened and made confident, and we shall be encouraged to expect great things of God. Have you widened your prayers, dear friend!--and I do not mean by that only your outward ones, but the habitual aspiration and expectation of your minds--have you widened these to be as wide as what God has shown us that He is? Have you taken all God's revelation of Himself, and translated it into petition? And do you expect Him to be to you all that He has ever been to any soul of man upon earth? Oh! how such a prayer as this, if we rightly understand it and feel it, puts to shame the narrowness and the poverty of our prayers, the falterings of our faith, and the absence of expectation in ourselves that we shall receive the fulness of God.

God owns that plea: Be… what Thou art.' He cannot resist that. That is what the Apostle meant when he said, He abideth faithful, He cannot deny Himself.' He must be true to His character. He can never be other than He always has been. And that is what the Psalmist meant when he goes on, after the words that I have taken for my text, and says, For Thy Name's sake lead me and guide me.' What is God's Name?

The collocation of letters by which we designate Him? Certainly not. The Name of God is the sum total of what God has revealed Himself as being. And for the sake of the Name,' that He may be true to that which He has shown Himself to be, He will always endorse this bill that you draw upon Him when you present Him with His own character, and say Be to me what Thou art.'

III. Lastly, We Have Here The Plea With God Drawn From What We Have Taken Him To Be To Us.

That is somewhat different from what I have already been dwelling upon. Mark the words: Be Thou to me a strong Rock, for Thou art my Rock and my Fortress.' What does that mean? It means that the suppliant has, by his own act of faith, taken God for his; that he has appropriated the great divine revelation, and made it his own. Now it seems to me that that appropriation is, if not the point, at least one of the points, in which real faith is distinguished from the sham thing which goes by that name amongst so many people. A man by faith encloses a bit of the common for his very own. When God says that He so loved the world that He gave His… Son,' I should say, He loved me, and gave Himself for me.' When the great revelation is made that He is the Rock of Ages, my faith says: My Rock and my Fortress.' Having said that, and claimed Him for mine, I can then turn round to Him and say, Be to me what I have taken Thee to be.'

And that faith is expressed very beautifully and strikingly in one of the Old Testament metaphors, which frequently goes along with this one of the Rock. For instance, in a great chapter in Isaiah we find the original of that phrase the Rock of Ages.' It runs thus, Trust ye in the Lord for ever, for in the Lord JEHOVAH is the Rock of Ages.' Now the word for trust there literally means, to flee into a refuge, and so the true idea of faith is to fly for refuge,' as the Epistle to the Hebrews has it, to the Hope set before us,'--that is (keeping to the metaphor), to the cleft in the Rock.

That act of trust or flight will make it certain that God will be to us for a house of defence, a fortress to save us. Other rock-shelters may crumble, j They may be carried by assault; they may be riven by earthquakes. The mountains shall depart, and the hills shall be removed,' but this Rock is impregnable, and all who take refuge in it are safe for ever.

And so the upshot of the whole matter is that God will be to us what we have faith to believe that He is, and our faith will be the measure of our possession of the fulness of God. If we can only say in the fulness of our hearts--and keep to the saying: Be Thou to me a Rock, for Thou art my Rock,' then nothing shall ever hurt us; and dwelling in the secret place of the Most High' we shall be kept in safety; our abode shall be the munitions of rocks, our bread shall be given us, and our water shall be made sure.'

Maclaren: Psa 31:4

Into Thy Hands'

Into Thine hand I commit my spirit: Thou hast redeemed me, O Lord God of truth.'--Psalm 31:5.

THE first part of this verse is consecrated for ever by our Lord's use of it on the Cross. Is it not wonderful that, at that supreme hour, He deigned to take an unknown singer's words as His words? What an honour to that old saint that Jesus Christ, dying, should find nothing that more fully corresponded to His inmost heart at that moment than the utterance of the Psalmist long ago! How His mind must have been saturated with the Old Testament and with these songs of Israeli And do you not think it would be better for us if ours were completely steeped in those heart-utterances of ancient devotion?

But, of course, the Psalmist was not thinking about his death. It was an act for his life that he expressed in these words:--Into Thine hands I commit my spirit.' If you will glance over the psalm at your leisure, you will see that it is the heart-cry of a man in great trouble, surrounded by all sorts of difficulties, with his very life threatened. He was down in the very depths of darkness, and ringed about by all sorts of enemies at that moment, not sitting comfortably, as you and I are here, but in the midst of the hurly-burly and the strife, when by a dead lift of faith he flung himself clean out of his disasters, and, if I might so say, pitched himself into the arms of God. Into Thine hands I commit my spirit,' as a man standing in the midst of enemies, and bearing some precious treasure in his hand might, with one strong cast of his arm, fling it into the open hand of some mighty helper, and so baulk the enemies of their prey. That is the figure.

I. Now, Let Me Say A Word As To Where To Lodge A Soul For Safe Keeping.

Into Thine hands'--a banker has a strong room, and a wise man sends his securities and his valuables to the bank and takes an acknowledgment, and goes to bed at night, quite sure that no harm will come to them, and that he will get them when he wants them. And that is exactly what the Psalmist does here. He deposits his most precious treasure in the safe custody of One who will take care of it. The great Hand is stretched out, and the little soul is put into it. It closes, and no man is able to pluck them out of My Father's hand.'

Now that is only a picturesque way of putting the most threadbare, bald, commonplace of religious teaching. The word faith, when it has any meaning at all in people's minds when they hear it from the pulpit, is extremely apt, I fear, to create a kind of, if not disgust, at least a revulsion of feeling, as if people said, Ah, there he is at the old story again!' But will you freshen up your notions of what faith it means by taking that picture of my text as I have tried to expand and illuminate it a little by my metaphor? That is what is meant by' Into Thy hands I commit my spirit.' There are two or three ways in which that is to be done, and one or two ways in which it is not to be done.

We do it when we trust Him for the salvation of our souls. There are a great many good Christian people who go mourning all their days, or, at least, sometimes mourning and sometimes indifferent. The most that they venture to say is, But I cannot be sure.' Our grandfathers used to sing:--

Tis a point I long to know,Oft it causes anxious thought.'

Why should it cause anxious thought? Take your own personal salvation for granted, and work from that. Do not work towards it. If you have gone to Christ and said, Lord' I cannot save myself; save me. I am willing to be saved,' be sure that you have the salvation that you ask, and that if you have put your soul in that fashion into God's hands, any incredible thing is credible, and any impossible thing is possible, rather than that you should fail of the salvation which, in the bottom of your hearts, you desire. Take the burden off your backs and put it on His. Do not be for ever questioning yourselves, Am I a saved man?' You will get sick of that soon, and you will be very apt to give up all thought about the matter at all. But take your stand on the fact, and with emancipated and buoyant hearts, and grateful ones, work from it, and because of it. And when sin rises up in your soul, and you say to yourselves, If I were a Christian I could not have done that,' or, If I were a Christian I could not be so-and-so'; remember that all sin is inconsistent with being a Christian, but no sin is incompatible with it; and that after all the consciousness of shortcomings and failure, we have just to come back to the old point, and throw ourselves on God's love. His arms are open to clasp us round. Into Thy hands I commit my spirit.'

Further, the Psalmist meant, by committing himself to God, trusting Him in reference to daily life, and all its difficulties and duties. Our act of trust is to run through everything that we undertake and everything that we have to fight with. Self-will wrenches our souls out of God's hands. A man who sends his securities to the banker can get them back when he likes. And if we undertake to manage our own affairs, or fling ourselves into our work without recognition of our dependence upon Him, or if we choose our work without seeking to know what His will is, that is recalling our deposit. Then you will get it back again, because God does not keep anybody's securities against his will--you will get it back again, and much good it will do you when you have got it! Self-will, self-reliance, self-determination--these are the opposites of committing the keeping of our souls to God. And, as I say, if you withdraw the deposit, you take all the burden and trouble of it on your own shoulders again. Do not fancy that you are living lives of faith in the Son of God,' if you are not looking to Him to settle what you are to do. You cannot expect that He will watch over you, if you do not ask Him where you are to go.

But now there is another thing that I would suggest, this committing of ourselves to God which begins with the initial act of trust in Him for the salvation of our souls, and is continued throughout life by the continual surrender of ourselves to Him, is to be accompanied with corresponding work. The Apostle Peter's memory is evidently hovering round this verse, whether he is consciously quoting it or not, when he says, Let them that suffer according to the will of God commit the keeping of their souls to Him in well-doing; which has to go along with the act of trust and dependence. There must come the continual ordering of the life in accordance with. His will; for well-doing' does not mean merely some works of beneficence and charity,' of the sort that have monopolised to themselves the name in latter days, but it means the whole of righteous conduct in accordance with the will of God.

So Peter tells us that it is vain for us to talk about committing the keeping of our soul to God unless we back up the committing with consistent, Christlike lives. Of course it is vain. How can a man expect God to take care of him when he plunges himself into something that is contrary to God's laws? There are many people who say, God will take care of me; He will save me from the consequences.' Not a bit of it--He loves us a great deal too well for that. If you take the bit between your teeth, you will be allowed to go over the precipice and be smashed to pieces. If you wish to be taken care of, keep within the prescribed limits, and consult Him before you act, and do not act till you are sure of His approval. God has never promised to rescue man when he has got into trouble by his own sin. Suppose a servant had embezzled his master's money through gambling, and then expected God to help him to get the money to pay back into the till. Do you think that would be likely to work? And how dare you anticipate that God will keep your feet, if you are walking in ways of your own choosing? All sin takes a man out from the shelter of the divine protection, and the shape the protection has to take then is chastisement. And all sin makes it impossible for a man to exercise that trust which is the committing of his soul to God. So it has to be in well-doing,' and the two things are to go together. What God hath joined let not man put asunder.' You do not become a Christian by the simple exercise of trust unless it is trust that worketh by love.

But let me remind you, further, that this committing of our souls into God's hands does not mean that we are absolved from taking care of them ourselves. There is a very false kind of religious faith, which seems to think that it shuffles off all responsibility upon God. Not at all; you lighten the responsibility, but you do not get rid of it. And no man has a right to say He will keep me, and so I may neglect diligent custody of myself.' He keeps us very largely by helping us to keep our hearts with all diligence, and to keep our feet in the way of truth.

So let me now just say a word in regard to the blessedness of thus living in an atmosphere of continual dependence on, and reference to, God, about great things and little things. Whenever a man is living by trust, even when the trust is mistaken, or when it is resting upon some mere human, fallible creature like himself, the measure of his confidence is the measure of his tranquillity. You know that when a child says, I do not need to mind, father will look after that,' he may be right or .wrong in his estimate of his father's ability and inclination; but as long as he says it, he has no kind of trouble or anxiety, and the little face is scarred by no deep lines of care or thought. So when we turn to Him and say, Why should I the burden bear?' then there comes--I was going to say surging,' but' trickling' is a better word--into my heart a settled peacefulness which nothing else can give. Look at this psalm. It begins, and for the first half continues, in a very minor key. The singer was not a poet posing as in affliction, but his words were wrung out of him by anguish. Mine eyes are consumed with grief; my life is spent with grief'; I am, as a dead man out of mind'; I am in trouble.' And then with a quick wheel about, But I trusted in Thee, O Lord! I said, Thou art my God.' And what comes of that? This' O how great is Thy goodness which Thou hast laid up for them that fear Thee!' Blessed be the Lord, for He hath showed me His marvellous kindness in a strong city.' And then, at the end of all, his peacefulness is so triumphant that he calls upon' all His saints' to help him to praise. And the last words are Be of good courage, and He shall strengthen your heart.' That is what you will get if you commit your soul to God. There was no change in the Psalmist's circumstances. The same enemy was round about him. The same net was privily laid for him.' All that had seemed to him half an hour before as well-nigh desperate, continued utterly unaltered. But what had altered? God had come into the place, and that altered the whole aspect of matters. Instead of looking with shrinking and tremulous heart along the level of earth, where miseries were, he was looking up into the heavens, where God was; and so everything was beautiful. That will be our experience if we will commit the keeping of our souls to Him in well doing. You can bring June flowers and autumn fruits into snowy January days by the exercise of this trust in God. It does not need that our circumstances should alter, but only that our attitude should alter. Look up, and cast your souls into God's hands, and all that is round you, of disasters and difficulties and perplexities, will suffer transformation; and for sorrow there will come joy because there has come trust.

I need not say a word about the other application of this verse, which, as I have said, is consecrated to us by our Lord's own use of it at the last. But is it not beautiful to think that the very same act of mind and heart by which a man commits his spirit to God in life may be his when he comes to die, and that death may become a voluntary act, and the spirit may not be dragged out of us, reluctant, and as far as we can, resisting, but that we may offer it up as a libation, to use one metaphor of St. Paul's, or may surrender it willingly as an act of faith? It is wonderful to think that life and death, so unlike each other, may be made absolutely identical in the spirit in which they are met. You remember how the first martyr caught up the words from the Cross, and kneeling down outside the wall of Jerusalem, with the blood running from the wounds that the stones had made, said, Lord Jesus! receive my spirit.' That is the way to die, and that is the way to live.

One word is all that time permits about the ground upon which this great venture of faith may be made. Thou hast redeemed me, Lord God of Truth.' The Psalmist, I think, uses that word redeemed' here, not in its wider spiritual New Testament sense, but in its frequent Old Testament sense, of deliverance from temporal difficulties and calamities. And what he says is, in effect, this: I have had experience in the past which makes me believe that Thou wilt extricate me from this trouble too, because Thou art the God of Truth.' He thinks of what God has done, and of what God is. And Peter, whom we have already found echoing this text, echoes that part of it too, for he says, Let them commit the keeping of their souls to Him in well doing, as unto a faithful Creator,' which is all but parallel to Lord God of Truth.' So God will continue as He has begun, and finish what He has begun.

A faithful Creator--He made us to need what we do need, and He is not going to forget the wants that He Himself has incorporated with our human nature. He is bound to help us because He made us. He is the God of Truth, and He will help us. But if we take redeemed' in its highest sense, the Psalmist, arguing from God's past mercy and eternal faithfulness, is saying substantially what the Apostle said in the triumphant words, Whom He did foreknow, them He also did predestinate to be conformed to the image of His Son … and whom He did predestinate them He also … justified, and whom He justified them He also glorified.' Thou hast redeemed me.' Thou art the God of Truth; Thou wilt not lift Thy hand away from Thy work until Thou hast made me all that Thou didst bind Thyself to make me in that initial act of redeeming me.'

So we can say, He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?' You have experiences, I have no doubt, in your past, on which you may well build confidence for the future. Let each of us consult our own hearts, and our own memories. Cannot we say, Thou hast been my Help,' and ought we not therefore to be sure that He will not leave us nor forsake us until He manifests Himself as the God of our salvation?

It is a blessed thing to lay ourselves in the hands of God, but the New Testament tells us, It is a fearful thing to fall into the hands of the living God.' The alternative is one that we all have to face,--either into Thy hands I commit my spirit,' or into those hands to fall Settle which of the two is to be your fate.

MHCC: Psa 31:1-8

Faith and prayer must go together, for the prayer of faith is the prevailing prayer. David gave up his soul in a special manner to God. And with the words, Psa 31:5, our Lord Jesus yielded up his last breath on the cross, and made his soul a free-will offering for sin, laying down his life as a ransom. But David is here as a man in distress and trouble. And his great care is about his soul, his spirit, his better part. Many think that while perplexed about their worldly affairs, and their cares multiply, they may be excused if they neglect their souls; but we are the more concerned to look to our souls, that, though the outward man perish, the inward man may suffer no damage. The redemption of the soul is so precious, that it must have ceased for ever, if Christ had not undertaken it. Having relied on God's mercy, he will be glad and rejoice in it. God looks upon our souls, when we are in trouble, to see whether they are humbled for sin, and made better by the affliction. Every believer will meet with such dangers and deliverances, until he is delivered from death, his last enemy.

Matthew Henry: Psa 31:1-8

Faith and prayer must go together. He that believes, let his pray - I believe, therefore I have spoken: and he that prays, let him believe, for the prayer of faith is the prevailing prayer. We have both here.

I. David, in distress, is very earnest with God in prayer for succour and relief. This eases a burdened spirit, fetches in promised mercies, and wonderfully supports and comforts the soul in the expectation of them. He prays, 1. That God would deliver him (Psa 31:1), that his life might be preserved from the malice of his enemies, and that an end might be put to their persecutions of him, that God, not only in his mercy, but in righteousness, would deliver him, as a righteous Judge betwixt him and his unrighteous persecutors, that he would bow down his ear to his petitions, to his appeals, and deliver him, Psa 31:2. It is condescension in God to take cognizance of the case of the greatest and best of men; he humbles himself to do it. The psalmist prays also that he would deliver him speedily, lest, if the deliverance were long deferred, his faith should fail. 2. That if he did not immediately deliver him out of his troubles, yet he would protect and shelter him in his troubles; " Be thou my strong rock, immovable, impregnable, as a fastness framed by nature, and my house of defence, a fortress framed by art, and all to save me. "Thus we may pray that God's providence would secure to us our lives and comforts, and that by his grace we may be enabled to think ourselves safe in him, Pro 18:10. 3. That his case having much in it of difficulty, both in respect of duty and in respect of prudence, he might be under the divine guidance: " Lord, lead me and guide me (Psa 31:3), so order my steps, so order my spirit, that I may never do any thing unlawful and unjustifiable - against my conscience, nor unwise and indiscreet - against my interest."Those that resolve to follow God's direction may in faith pray for it. 4. That his enemies being very crafty, as well as very spiteful, God would frustrate and baffle their designs against him (Psa 31:4): " Pull me out of the net that they have laid privily for me, and keep me from the sin, the trouble, the death, they aim to entrap me in."

II. In this prayer he gives glory to God by a repeated profession of his confidence in him and dependence on him. This encouraged his prayers and qualified him for the mercies he prayed for (Psa 31:1): " In thee, O Lord! do I put my trust, and not in myself, or any sufficiency of my own, or in any creature; let me never be ashamed, let me not be disappointed of any of that good which thou hast promised me and which therefore I have promised myself in thee."1. He had chosen God for his protector, and God had, by his promise, undertaken to be so (Psa 31:3): " Thou art my rock and my fortress, by thy covenant with me and my believing consent to that covenant; therefore be my strong rock, "Psa 31:2. Those that have in sincerity avouched the Lord for theirs may expect the benefit of his being so; for God's relations to us carry with them both name and thing. Thou art my strength, Psa 31:4. If God be our strength, we may hope that he will both put his strength in us and put forth his strength for us. 2. He gave up his soul in a special manner to him (Psa 31:5): Into thy hands I commit my spirit. (1.) If David here looks upon himself as a dying man, by these words he resigns his departing soul to God who gave it, and to whom, at death, the spirit returns. "Men can but kill the body, but I trust in God to redeem my soul from the power of the grave, "Psa 49:15. He is willing to die if God will have it so; but let my soul fall into the hands of the Lord, for his mercies are great. With these words our Lord Jesus yielded up the ghost upon the cross, and made his soul an offering, a free-will offering for sin, voluntarily laying down his life a ransom. By Stephen's example we are taught in, our dying moment, to eye Christ at God's right hand, and to commit our spirits to him: Lord Jesus, receive my spirit. But, 2. David is here to be looked upon as a man in distress and trouble. And, [1.] His great care is about his soul, his spirit, his better part. Note, Our outward afflictions should increase our concern for our souls. Many think that while they are perplexed about their worldly affairs, and Providence multiplies their cares about them, they may be excused if they neglect their souls; whereas the greater hazard our lives and secular interests lie at the more we are concerned to look to our souls, that, though the outward man perish, the inward man may suffer no damage (2Co 4:16), and that we may keep possession of our souls when we can keep possession of nothing else, Luk 21:19. [2.] He thinks the best he can do for the soul is to commit it into the hand of God, and lodge that great trust with him. He had prayed (Psa 31:4) to be plucked out of the net of outward trouble, but, as not insisting upon that (God's will be done), he immediately lets fall that petition, and commits the spirit, the inward man, into God's hand. "Lord, however it goes with me, as to my body, let it go well with my soul."Note, It is the wisdom and duty of every one of us solemnly to commit our spirits into the hands of God, to be sanctified by his grace, devoted to his honour, employed in his service, and fitted for his kingdom. That which encourages us to commit our spirits into the hand of God is that he has not only created, but redeemed, them; the particular redemptions of the Old Testament church and the Old Testament saints were typical of our redemption by Jesus Christ, Gen 48:16. The redemption of the soul is so precious that it must have ceased for ever if Christ had not undertaken it; but, by redeeming our souls, he has not only acquired an additional right and title to them, which obliges us to commit them to him as his own, but has shown the extraordinary kindness and concern he has for them, which encourages us to commit them to him, to be preserved to his heavenly kingdom (2Ti 1:12): " Thou hast redeemed me, O Lord God of truth! redeem me according to a promise which thou wilt be true to."

III. He disclaimed all confederacy with those that made an arm of flesh their confidence (Psa 31:6): I have hated those that regard lying vanities - idolaters (to some), who expect aid from false gods, which are vanity and a lie - astrologers, and those that give heed to them, so others. David abhorred the use of enchantments and divinations; he consulted not, nor even took notice of, the flight of birds or entrails of beasts, good omens or bad omens; they are lying vanities, and he not only did not regard them himself, but hated the wickedness of those that did. He trusted in God only, and not in any creature. His interest in the court or country, his retreats or strongholds, even Goliath's sword itself - these were lying vanities, which he could not depend upon, but trusted in the Lord only. See Psa 40:4; Jer 17:5.

IV. He comforted himself with his hope in God, and made himself, not only easy, but cheerful, with it, Psa 31:7. Having relied on God's mercy, he will be glad and rejoice in it; and those know not how to value their hope in God who cannot find joy enough in that hope to counterbalance their grievances and silence their griefs.

V. He encouraged himself in this hope with the experiences he had had of late, and formerly, of God's goodness to him, which he mentions to the glory of God; he that has delivered doth and will. 1. God had taken notice of his afflictions and all the circumstances of them: " Thou hast considered my trouble, with wisdom to suit relief to it, with condescension and compassion regarding the low estate of they servant."2. He had observed the temper of his spirit and the workings of his heart under his afflictions: " Thou hast known my soul in adversities, with a tender concern and care for it."God's eye is upon our souls when we are in trouble, to see whether they be humbled for sin, submissive to the will of God, and bettered by the affliction. If the soul, when cast down under affliction, has been lifted up to him in true devotion, he knows it. 3. He had rescued him out of the hands of Saul when he had him safe enough in Keilah (1Sa 23:7): " Thou hast not shut me up into the hand of the enemy, but set me at liberty, in a large room, where I may shift for my own safety,"Psa 31:8. Christ's using those words (Psa 31:5) upon the cross may warrant us to apply all this to Christ, who trusted in his Father and was supported and delivered by him, and (because he humbled himself) highly exalted, which it is proper to think of when we sing these verses, as also therein to acknowledge the experience we have had of God's gracious presence with us in our troubles and to encourage ourselves to trust in him for the future.

Keil-Delitzsch: Psa 31:1-8

(Heb.: 31:2-9) The poet begins with the prayer for deliverance, based upon the trust which Jahve, to whom he surrenders himself, cannot possibly disappoint; and rejoices beforehand in the protection which he assumes will, without any doubt, be granted. Out of his confident security in God ( הסיתי ) springs the prayer: may it never come to this with me, that I am put to confusion by the disappointment of my hope. This prayer in the form of intense desire is followed by prayers in the direct form of supplication. The supplicatory פלּטני is based upon God's righteousness, which cannot refrain from repaying conduct consistent with the order of redemption, though after prolonged trial, with the longed for tokens of deliverance. In the second paragraph, the prayer is moulded in accordance with the circumstances of him who is chased by Saul hither and thither among the mountains and in the desert, homeless and defenceless. In the expression צוּר מעוז , מעוז is genit. appositionis : a rock of defence ( מעוז from עזז , as in Psa 27:1), or rather: of refuge ( מעוז = Arab. m‛âd , from עוּז , עוז = Arab. 'âd , as in Psa 37:39; Psa 52:9, and probably also in Isa 30:2 and elsewhere);

(Note: It can hardly be doubted, that, in opposition to the pointing as we have it, which only recognises one מעוז ( מעז ) from עזז , to be strong, there are two different substantives having this principal form, viz., מעז a fortress, secure place, bulwark, which according to its derivation is inflected מעזּי , etc., and מעוז equivalent to the Arabic ma‛âdh , a hiding-place, defence, refuge, which ought to have been declined מעוזי or מעוּזי like the synonymous מנוּסי (Olshausen §201, 202). Moreover עוּז , Arab. 'âd , like חסה , of which it is the parallel word in Isa 30:2, means to hide one's self anywhere ( Piel and Hiph ., Hebrew העיז , according to the Kamus, Zamachshari and Neshwân: to hide any one, e.g., Koran 3:31); hence Arab. 'â‛d , a plant that grows among bushes ( bên esh -shôk according to the Kamus) or in the crevices of the rocks ( fi-l-hazn according to Neshwân) and is thus inaccessible to the herds; Arab. 'wwad , gazelles that are invisible, i.e., keep hidden, for seven days after giving birth, also used of pieces of flesh of which part is hidden among the bones; Arab. 'ûdat , an amulet with which a man covers himself ( protegit ), and so forth. - Wetzstein.

Consequently מעוז (formed like Arab. m‛âd , according to Neshwân equivalent to Arab . ma'wad ) is prop. a place in which to hide one's self, synonymous with מחסה , מנוס , Arab. mlâd , malja‛ , and the like. True, the two substantives from עזז and עוז meet in their meanings like praesidium and asylum , and according to passages like Jer 16:19 appear to be blended in the genius of the language, but they are radically distinct.)

a rock-castle, i.e., a castle upon a rock, would be called מעוז צוּר , reversing the order of the words. צוּר מעוז in Psa 71:3, a rock of habitation, i.e., of safe sojourn, fully warrants this interpretation. מצוּדה , prop. specula , signifies a mountain height or the summit of a mountain; a house on the mountain height is one that is situated on some high mountain top and affords a safe asylum (vid., on Psa 18:3). The thought "show me Thy salvation, for Thou art my Saviour,"underlies the connection expressed by כּי in Psa 31:4 and Psa 31:5 . Löster considers it to be illogical, but it is the logic of every believing prayer. The poet prays that God would become to him, actu reflexo , that which to the actus directus of his faith He is even now. The futures in Psa 31:4, Psa 31:5 express hopes which necessarily arise out of that which Jahve is to the poet. The interchangeable notions הנחה and נהל , with which we are familiar from Psa 23:1-6, stand side by side, in order to give urgency to the utterance of the longing for God's gentle and safe guidance. Instead of translating it "out of the net, which etc.,"according to the accents (cf. Psa 10:2; Psa 12:8) it should be rendered "out of the net there,"so that טמנוּ לּי is a relative clause without the relative.

Into the hand of this God, who is and will be all this to him, he commends his spirit; he gives it over into His hand as a trust or deposit ( פּקּדון ); for whatsoever is deposited there is safely kept, and freed from all danger and all distress. The word used is not נפשׁי , which Theodotion substitutes when he renders it τὴν ἐμαυτοῦ ψυχὴν τῇ σῇ παρατίθημι προμηθείᾳ but רוּחי ; and this is used designedly. The language of the prayer lays hold of life at its root, as springing directly from God and as also living in the believer from God and in God; and this life it places under His protection, who is the true life of all spirit-life (Isa 38:16) and of all life. It is the language of prayer with which the dying Christ breathed forth His life, Luk 23:46. The period of David's persecution by Saul is the most prolific in types of the Passion; and this language of prayer, which proceeded from the furnace of affliction through which David at that time passed, denotes, in the mouth of Christ a crisis in the history of redemption in which the Old Testament receives its fulfilment. Like David, He commends His spirit to God; but not, that He may not die, but that dying He may not die, i.e., that He may receive back again His spirit-corporeal life, which is hidden in the hand of God, in imperishable power and glory. That which is so ardently desired and hoped for is regarded by him, who thus in faith commends himself to God, as having already taken place, "Thou hast redeemed me, Jahve, God of truth."The perfect פּדיתה is not used here, as in Psa 4:2, of that which is past, but of that which is already as good as past; it is not precative (Ew. §223, b ), but, like the perfects in Psa 31:8, Psa 31:9, an expression of believing anticipation of redemption. It is the praet. confidentiae which is closely related to the praet. prophet .; for the spirit of faith, like the spirit of the prophets, speaks of the future with historic certainty. In the notion of אל אמת it is impossible to exclude the reference to false gods which is contained in אלהי אמת , 2Ch 15:3, since, in Psa 31:7, "vain illusions"are used as an antithesis. הבלים , ever since Deu 32:21, has become a favourite name for idols, and more particularly in Jeremiah (e.g., Psa 8:1-9 :19). On the other hand, according to the context, it may also not differ very greatly from אל אמוּנה , Deu 32:4; since the idea of God as a depositary or trustee still influences the thought, and אמת and אמוּנה are used interchangeably in other passages as personal attributes. We may say that אמת is being that lasts and verifies itself, and אמונה is sentiment that lasts and verifies itself. Therefore אל אמת is the God, who as the true God, maintains the truth of His revelation, and more especially of His promises, by a living authority or rule.

In Psa 31:7, David appeals to his entire and simple surrender to this true and faithful God: hateful to him are those, who worship vain images, whilst he, on the other hand, cleaves to Jahve. It is the false gods, which are called הבלי־שׁוא , as beings without being, which are of no service to their worshippers and only disappoint their expectations. Probably (as in Psa 5:6) it is to be read שׂנאת with the lxx, Vulgate, Syriac, and Arabic versions (Hitzig, Ewald, Olshausen, and others). In the text before us, which gives us no corrective Kerî as in 2Sa 14:21; Rth 4:5, ואני is not an antithesis to the preceding clause, but to the member of that clause which immediately precedes it. In Jonah's psalm, Psa 2:9, this is expressed by משׁמּרים הבלי־שׁוא ; in the present instance the Kal is used in the signification observare, colere , as in Hos 4:10, and even in Pro 27:18. In the waiting of service is included, according to Psa 59:10, the waiting of trust. The word בּטח which denotes the fiducia fidei is usually construed with בּ of adhering to, or על of resting upon; but here it is combined with אל of hanging on. The cohortatives in Psa 31:8 express intentions. Olshausen and Hitzig translate them as optatives: may I be able to rejoice; but this, as a continuation of Psa 31:7, seems less appropriate. Certain that he will be heard, he determines to manifest thankful joy for Jahve's mercy, that ( אשׁר as in Gen 34:27) He has regarded ( ἐπέβλεψε , Luk 1:48) his affliction, that He has known and exerted Himself about his soul's distresses. The construction ידע בּ , in the presence of Gen 19:33, Gen 19:35; Job 12:9; Job 35:15, cannot be doubted (Hupfeld); it is more significant than the expression "to know of anything;" בּ is like ἐπὶ in ἐπιγιγνώσκειν used of the perception or comprehensive knowledge, which grasps an object and takes possession of it, or makes itself master of it. הסגּיר , Psa 31:9, συγκλείειν , as in 1Sa 23:11 (in the mouth of David) is so to abandon, that the hand of another closes upon that which is abandoned to it, i.e., has it completely in its power. מרחב , as in Psa 18:20, cf. Psa 26:12. The language is David's, in which the language of the Tôra, and more especially of Deuteronomy (Deu 32:30; Deu 23:16), is re-echoed.

Constable: Psa 31:1-24

Psalm 31

This psalm grew out of an experience in David's life in which his foes plotted to kill him. That incident reminded David that the Lord would protect those who trust in Him. He urged others who might encounter similar affliction to love and trust in God as well.

Constable: Psa 31:1

1. David's cry for rescue 31:1-2

Because David was trusting in the Lord he called on Him to defend Him. He could do this because God had promised to aid those who looked to Him for help in troubled times (e.g., Deut. 28). David used many figures of speech that picture God as a secure fortress in these verses.

Constable: Psa 31:2-7

2. David's confidence in God's love 31:3-8

The psalmist's confidence that the Lord would protect him was strong.

31:3-4 David believed God would free him from his present entangling problems because the Lord had promised to help the righteous in their afflictions.

31:5 David committed his life to God's care. He did so confidently because God had faithfully delivered him in the past and had proved true to His promises. The Lord Jesus prayed the first line of this prayer on the cross (Luke 23:46). We should also follow this example in our times of suffering (1 Pet. 4:19).

31:6 The opposite of trusting in Yahweh is putting confidence in an idol, a vain object of hope whatever that object might be.

31:7-8 Even though the psalmist had not yet experienced deliverance, he delighted in the loyal love of his God. God had not handed him over to his enemy so the prospects for the future were encouraging. Even though final deliverance was yet to come, David could praise God as he waited for it since he believed God would be faithful to His promises to help His afflicted. Paul and Silas sang praises to God in the Philippian jail with the same confidence (Acts 16:25).

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 31 (Chapter Introduction)

Overview

Psa 31:1, David, shewing his confidence in God, craves his help; Psa 31:7, He rejoices in his mercy; Psa 31:9, He prays in his calamity; Psa 31:19, He praises God for his goodness.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 31 (Chapter Introduction)

THE ARGUMENT

This Psalm was composed either when David was in great distress, or afterwards, in remembrance thereof, and of God’ s singular goodness in delivering him out of it, whence it is mixed of prayer and praises, of hopes and fears. But what those particular troubles were which David here speaks, is only matter of conjecture, and therefore I shall rather omit than confidently determine.

David prayeth for preservation, according to his confidence which he putteth in God, Psa 31:1-6 , that he might rejoice in his mercy, Psa 31:7,8 . He declareth what he suffered from his enemies and friends, Psa 31:9-13 ; but magnifieth the care and tenderness of God, Psa 31:14-18 ; and praiseth him for his goodness to himself and to the faithful, Psa 31:19-24 .

Let me never be ashamed to wit, of my confidence in thy promises.

In thy righteousness i.e. by or for; or, according to thy faithfulness and goodness; both which come oft under the name of righteousness.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 31 (Chapter Introduction)

(Psa 31:1-8) Confidence in God.

(Psa 31:9-18) Prayer in trouble.

(Psa 31:19-24) Praise for God's goodness.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 31 (Chapter Introduction)

It is probable that David penned this psalm when he was persecuted by Saul; some passages in it agree particularly to the narrow escapes he had, at Keilah (1Sa 23:13), then in the wilderness of Maon, when Saul marched on one side of the hill and he on the other, and, soon after, in the cave in the wilderness of En-gedi; but that it was penned upon any of those occasions we are not told. It is a mixture of prayers, and praises, and professions of confidence in God, all which do well together and are helpful to one another. I. David professes his cheerful confidence in God, and, in that confidence, prays for deliverance out of his present troubles (Psa 31:1-8). II. He complains of the very deplorable condition he was in, and, in the sense of his calamities, still prays that God would graciously appear for him against his persecutors (Psa 31:9-18). III. He concludes the psalm with praise and triumph, giving glory to God, and encouraging himself and others to trust in him (Psa 31:19-24).

To the chief musician. A psalm of David.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

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Cooke, Gerald. "The Israelite King as Son of God." Zeitschrift für die Alttestamentliche Wissenschaft 73:2 (June 1961):202-25.

Curtis, Edward M. "Ancient Psalms and Modern Worship." Bibliotheca Sacra 153:615 (July-September 1997):285-96.

Delitzsch, Franz. Biblical Commentary on the Psalms. 3 vols. Translated by Francis Bolton. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Eissfeldt, Otto. Einleitung in das Alte Testament unter Einschluss der Apokryphen und Pseudepigraphen. Tubingen: Mohr, 1934.

Engnell, Ivan. Gamla Testamentet. Stockholm: Svenska Kyrkans Diakonistyrelses Bokforlag, 1945.

Glenn, Donald R. "Psalm 8 and Hebrews 2: A Case Study in Biblical Hermeneutics and Biblical Theology." In Walvoord: A Tribute, pp. 39-51. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

Gunkel, Hermann. Ausgewahlte Psalmen. Gottingen: Vandenhoeck und Ruprecht, 1904.

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Johnson, Elliott E. "Hermeneutical Principles and the Interpretation of Psalm 110." Bibliotheca Sacra 149:596 (October-December 1992):428-37.

Kidner, Derek. Psalms 1-72. Tyndale Old Testament Commentaries series. Leicester and Downers Grove: InterVarsity Press, 1973.

_____. Psalms 73-150. Tyndale Old Testament Commentaries series. Leicester and Downers Grove: InterVarsity Press, 1975.

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 31 (Chapter Introduction)

INTRODUCTION TO PSALM 31

To the chief Musician, a Psalm of David. This psalm, according to Arama, was composed by David when in Keilah; but, according to Kimchi and others, when the Ziphites proposed to deliver him up into the hands of Saul; and who, upon their solicitations, came down and surrounded him with his army, from whom in haste he made his escape, and to which he is thought to refer in Psa 31:22. Theodoret supposes it was written by David when he fled from Absalom, and that it has some respect in it to his sin against Uriah, in that verse.