Psalms · Chapter 31

V. 1. Ashamed-Of my confidence in thy promise. Deliver me-According to thy faithfulness and goodness.

Verse 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.

Verses 1-3. Never let me be ashamed — Namely, of my confidence in thy promises. Deliver me in thy righteousness — By, or for, or according to thy faithfulness and goodness, both which often come under the name of righteousness. Deliver me speedily — Because of the greatness and urgency of my danger, which is even ready to swallow me up. For thy name’s sake lead me — For the glory of thy name, that is, of thy power, and truth, and mercy to thy miserable servant. And guide me — Lead and guide are 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 nor continue in it.

1. In thee, O Lord, do I put my trust—A favourite form, with David, of beginning his most earnest supplications or his most sorrowful complaints. Let me never be ashamed—Rather, Let me not be ashamed for ever. Matters had come to the last extremity with him. “He shows that he must either be immediately delivered or put to shame for ever.”—Venema. In thy righteousness—The appeal is not so much to the judicial justice of God as to his faithfulness in upholding both his laws and his gracious covenant of promise. See Psalm 143:1; 1 John 1:9.

Verse 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.

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.

Verses 1-3. Never let me be ashamed — Namely, of my confidence in thy promises. Deliver me in thy righteousness — By, or for, or according to thy faithfulness and goodness, both which often come under the name of righteousness. Deliver me speedily — Because of the greatness and urgency of my danger, which is even ready to swallow me up. For thy name’s sake lead me — For the glory of thy name, that is, of thy power, and truth, and mercy to thy miserable servant. And guide me — Lead and guide are 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 nor continue in it.

2. Bow down thine ear—Literally, Stretch forward thine ear, as if to obtain a more accurate hearing. The phrase is anthropomorphic for giving close attention. The anthropomorphisms of belief are idolatrous, forbidden, (Exodus 20:4;) but those of the feelings are a necessity arising from the poverty of language. Deliver me speedily—No time is to be lost. Delay is ruin. See on verse 1. My strong rock—An impregnable defence. A military term, same as “house of defence;” literally, house of fortresses. 1 Samuel 24:22.

Verses 1-3. Never let me be ashamed — Namely, of my confidence in thy promises. Deliver me in thy righteousness — By, or for, or according to thy faithfulness and goodness, both which often come under the name of righteousness. Deliver me speedily — Because of the greatness and urgency of my danger, which is even ready to swallow me up. For thy name’s sake lead me — For the glory of thy name, that is, of thy power, and truth, and mercy to thy miserable servant. And guide me — Lead and guide are 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 nor continue in it.

3. For thy name’s sake—See on Psalm 23:3.

Verse 4. Pull me out of the net] They have hemmed me in on every side, and I cannot escape but by miracle.

V. 5. My spirit-My soul or life; to preserve it from the malice of mine enemies. For-Thou hast delivered me formerly, and therefore I commit myself to thee for the future. O Lord, &c.-Who hast shewed thyself so, in making good thy promise.

Verse 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 usefulness. 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, Pater, eiv ceirav sou paratiqemai to pneuma mou, ‘Father, into thy hands I commend my spirit,’“ Luke 23:46. The rest of the verse was not suitable to the Saviour 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. Acts 7:59.

Verse 5. Into thy hand — That is, to thy care and custody; I commit my spirit — My soul or life, either to preserve it from the malice of mine enemies, or, if they are permitted to kill my body, to receive it. For my case is almost desperate, and I am ready to give up the ghost. But our Lord used those words, when expiring on the cross, in a more proper and literal sense than they can be applied to David. He used them, probably, to convince the Jews that, though suffering, he was the Messiah, and that son of David who should sit on his throne for ever. For 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 such to me in making good thy promises.

Verse 5. Into thine hand I commit my spirit, the words which our Saviour used on the cross, and the words which St. Stephen used the moment before his death, when addressing the Lord Jesus; and most assuredly all the saints would wish to die with the same sentiments, and uttering the same words.

5. Into thine hand I commit my spirit—Both the Hebrew jwr, (rooahh,) and the Septuagint pneuma, (pneuma,) are the strongest words in either language for the intellective and immortal nature of man. The utterance has derived an awful sanctity from being repeated by Christ as his last words upon the cross. Luke 23:46. He uses verbatim the language of the Septuagint. It is no objection to its Messianic application that the clause stands alone. The whole psalm has a Christologic expression, and it is according to all analogy that a sudden foregleam of Christ’s sufferings should break upon the vision of the prophet with a distinctness not given to any other portion of the psalm. The committal itself is made with a conscious proximity to death, as the last words of a dying man. Compare Acts 7:59. John Huss, when going to the stake, often repeated, “Into thine hands I commend my spirit. Thou hast redeemed me, my Lord Jesus, God of truth.” Thou hast redeemed me—The preterite for the future, as the language of faith, calling things that are to be as though they were.

V. 6. Vanities-Idols, which are often called Vanities, as Deuteronomy 32:21. Or, curious arts, and all sorts of divinations.

Verse 6. I have hated them] That is, I have abominated their ways. Idolaters are the persons of whom David speaks.

I trust in the Lord.] While they trust in vanities vain things; (for an idol is nothing in the world;) and in lying vanities; (for much is promised and nothing given;) I trust in Jehovah, who is God all-sufficient, and is my Shepherd, and therefore I shall lack no good thing.

Verse 6. I have hated them — Not the persons, but the ways of them, that regard — Hebrew, µyrmvh, hashomerim, that observe; that is, are attached to, depend upon, or expect help from, lying vanities, awv ylbh, hablee shave, vanities of emptiness, or, most vain vanities, such as are foolish, deceitful, and fruitless. By which he means either, 1st, All human and carnal helps and dependances; or any and every arm of flesh, in which those that trust are pronounced accursed, Jeremiah 17:5: or, 2d, idols, which are often called vanities, as Deuteronomy 32:21: or, 3d, curious arts, and all sorts of divinations, whether by the stars, or by the entrails of living creatures, or by the dead, &c., which practices were common and prevalent among the eastern people, and through their example were also practised by many of the Israelites.

Ver. 6. Lying vanities. The prophets often use the words of Moses, Deuteronomy 32., in designating idols by the epithet “vanities,” because the gentiles knew not what they worshipped, walking in the imagination of their hearts.

6. Lying vanities—Two words expressive of total emptiness and worthlessness, commonly applied to idols and the lying divinations of the heathen. Jonah 2:8; Jeremiah 2:5; 8:9.

V. 7. Known-Loved me, and cared for me.

Verse 7. Thou hast known my soul in adversities] When all forsook me; when none could help me; when I could not save my own life; when my enemies were sure that I could not escape; then I found thee to be my Friend and Supporter. When friend, so called, finds it convenient not to know his friend in affliction and poverty, then thou didst acknowledge me as thine own, all worthless as I was. Human friendships may fail; but the Friend of sinners never fails. Cicero defines a real friend, Amicus certus in re incerta cernitor: “A friend in need is a friend indeed.” Reader, such a Friend is the Lord.

Verses 7, 8. Thou hast known my soul in adversities — Hast not stood aloof from me, and acted toward me as a stranger, but hast loved me, and cared for me. For knowledge often implies affection. And hast not shut me up — Or, suffered me to be shut up; into the hand — Or power; of the enemy — Of which I was in great and imminent danger, if thou hadst not delivered me. Thou hast set my foot in a large room — Made way for me to escape when I was encompassed by them, and set me at liberty.

7. For thou hast considered my trouble—The psalmist comforts himself with the thought that God has thoroughly known both his affliction and deportment under trials, and, by implication, would do what was befitting the case.

V. 8. Room-Made way for me to escape, when I was encompassed by them.

Verse 8. Thou hast set my foot in a large room.] Many hair-breadth escapes David had for his life; at that time especially when, playing before Saul, the furious king took a spear and endeavoured to pierce him through the body, but he escaped and got to the deserts. Here God, who had saved his life, set his feet in a large room. The seventh and eighth verses speak of what God had done previously for him.

Verses 7, 8. Thou hast known my soul in adversities — Hast not stood aloof from me, and acted toward me as a stranger, but hast loved me, and cared for me. For knowledge often implies affection. And hast not shut me up — Or, suffered me to be shut up; into the hand — Or power; of the enemy — Of which I was in great and imminent danger, if thou hadst not delivered me. Thou hast set my foot in a large room — Made way for me to escape when I was encompassed by them, and set me at liberty.

8. And hast not—The fact that he was still going at large, and was not in the hands of his enemy, was proof that his cause was still hopeful and in the hands of God. Shut me up—Probably an allusion to the words of Saul, (1 Samuel 23:7,) where the same verb is used: “And Saul said, God hath delivered him into mine hand; for he is shut in, by entering into a town that hath gates and bars.” So, also, David inquires, (1 Samuel 23:11, 12,) “Will the men of Keilah deliver me up?” (Hebrew, shut me up.) Thou hast set my feet in a large room—As opposed to the attempted confinement, by closing upon him the city gates.

V. 9. Grief-With continual weeping.

Verse 9. Mine eye is consumed] He now returns, and speaks of his present situation. Grief had brought many tears from his eyes, many agonies into his soul, and many distressful feelings into his whole frame. My soul and my belly.] The belly is often taken for the whole body. But the term belly or bowels, in such as case as this, may be the most proper; for in distress and misery, the bowels being the most tender part, and in fact the very seat of compassion, they are often most affected. In Greek the word splagcnon signifies a bowel, and splagcnizomai signifies to be moved with compassion; to feel misery in the bowels at the sight of a person in pain and distress.

Verses 9, 10. Mine eye is consumed with grief — With continual weeping; yea, my soul — My sorrows are not counterfeit, or slight, but inward and penetrating: my mind is oppressed, my heart is ready to sink under my burden; and my belly — So the word yncb, bitai, signifies: but it evidently means here the whole body, especially the stomach and bowels, which were particularly affected by his trouble and grief. My life is spent — The time of my life, as the next clause explains it; with grief and my years with sighing — I cannot subsist long, except thou relievest me. My strength faileth — I am wasted away with sorrow; because of mine iniquity — Either, 1st, Through my deep and just sense of my sins, which have provoked God to afflict me in this manner; or, 2d, For the punishment of mine iniquity. And my bones are consumed — The juice and marrow of them being almost dried up with excessive grief.

9. I am in trouble—He had escaped, and his “feet” were “in a large room,” (verse 8,) but he was not out of danger or suffering. Eye… soul… belly—The “eye” as representing the head, the seat of the senses and of external perception; the “soul” (vpn) as representing the seat of life; and the “belly” (ˆcb) as representing the innermost sensibilities, the seat of feeling and sympathy, cover the entire phenomenal being of man. Nothing is left but the jwr, (pneuma, spirit,) the immortal nature. All his being, so far as respected his power of manifestation of thought or feeling, was consumed with grief. It is difficult to convey the intensity of these expressions of the psalmist. See verse 10.

V. 10. Iniquity-For the punishment of mine iniquity. Consumed-The juice and marrow of them bring almost dried up with grief.

Verse 10. My life is spent with grief] My life is a life of suffering and distress, and by grief my days are shortened. Grief disturbs the functions of life, prevents the due concoction of food, injures the digestive organs, destroys appetite, impairs the nervous system, relaxes the muscles, induces morbid action in the animal economy, and hastens death. These effects are well expressed in the verse itself.

My years with sighing] hjna anachah. This is a mere natural expression of grief; the very sounds which proceed from a distressed mind; an-ach-ah! common, with little variation, to all nations, and nearly the same in all languages. The och-och-on of the Irish is precisely the same sound, and the same sense. Thousands of beauties or this kind are to be found in the sacred language.

Verses 9, 10. Mine eye is consumed with grief — With continual weeping; yea, my soul — My sorrows are not counterfeit, or slight, but inward and penetrating: my mind is oppressed, my heart is ready to sink under my burden; and my belly — So the word yncb, bitai, signifies: but it evidently means here the whole body, especially the stomach and bowels, which were particularly affected by his trouble and grief. My life is spent — The time of my life, as the next clause explains it; with grief and my years with sighing — I cannot subsist long, except thou relievest me. My strength faileth — I am wasted away with sorrow; because of mine iniquity — Either, 1st, Through my deep and just sense of my sins, which have provoked God to afflict me in this manner; or, 2d, For the punishment of mine iniquity. And my bones are consumed — The juice and marrow of them being almost dried up with excessive grief.

Ver. 10. My strength faileth because of mine iniquity. The LXX, because of my poor, low, or abject condition. Hebrew piety frequently describes afflictions by the word iniquity. Psalm 103:3.

10. Grief… sighing—See on ver. 9. Because of mine iniquity—This last word should here take its radical sense of to bend, to writhe, as in pain, (hw[,) and be rendered trouble, calamity: “My strength has stumbled with my calamity.” See Isaiah 21:3: “I was bowed down.” My bones are consumed—The “bones” are mentioned as the seat of strength, the foundation of the physical system. Psalm 38:3; 102:3.

V. 11. A fear-They were afraid to give me any countenance or assistance. Fled-To prevent their own danger and ruin.

Verse 11. I was a reproach] When proscribed at the court of Saul, my enemies triumphed, and loaded me with execrations; my neighbours considered me as a dangerous man, now deservedly driven from society; my acquaintance, who knew me best, were afraid to hold any communication with me; and they who saw me in my exile avoided me as if affected with a contagious disorder,

Verse 11. I was a reproach among all mine enemies — That is, the subject of their reproaches and scoffs. “This,” said they, “is David, anointed to be king of Israel, a goodly monarch indeed! forsaken by God and men, and in a desperate and perishing condition. He pretends great piety to God, and loyalty to Saul; but, in truth, he is a great impostor, and a traitor and rebel to his king.” But especially among my neighbours — Though they have been witnesses of my integrity in all my actions. And a fear to mine acquaintance — Hebrew, djp, pachad, a terror. They were afraid to give me any countenance or assistance, or to be seen in my company. They that did see me without — That met me in the highway; fled from me — To prevent their own danger and ruin, which might have been occasioned by their appearing to have any acquaintance with, or friendship for me.

11. Among all mine enemies—Literally, Because of all my oppressors, I have been a reproach. Psalm 6:7. They had originated all his trouble and disgrace. Especially among my neighbours, and… acquaintance— These who dwelt nearest to the places where, from time to time, he resorted. From the example of Nob, (1 Samuel 22:6-19,) it was death to them to harbour David, or give comfort and aid to his cause, or even to fail to give information to Saul if they knew of him. Thus he was a terror to them.

V. 12. A broken vessel-Which is irreparable, and useless, and therefore despised by all.

Verse 12. I am forgotten as a dead man] I am considered as a person adjudged to death. I am like a broken vessel-like a thing totally useless.

Verses 12, 13. I am forgotten, &c. — Whatsoever good service I have done to the king or kingdom, or to any particular persons, which they have sometimes acknowledged and highly commended, is now quite forgotten by them all: or at least they behave toward me as if it were so. As a dead man out of mind — Whose name and memory are quite lost within a few days. I am like a broken vessel — Made of earth, which is irreparable and useless, and therefore despised by all. For I have heard — With my own ears, or learned by information from others, the slander of many — Who reproach and defame me, as a turbulent and seditious person, an enemy to the public peace, and a conspirator against the king’s life, or dignity. Fear was on every side — Just cause for fear, even of the loss of my life; while they took counsel together against me — djy µdswhb, behiv-vasedam jachad, in their assembling together, and holding consultations; they devised, or plotted to take away my life — Namely, unjustly and violently. This and the preceding verses are plainly applicable to the Lord Jesus, and to the life of sorrow and reproach which he led among men.

12. Out of mind—Hebrew, Out of heart. Perished from the affections of the living. Compare, “No man cared for my soul,” (Psalm 142:4,) and the phrase, “out of the mouths,” (cease to be repeated,) Deuteronomy 31:21.

V. 13. Fear-Just cause of fear.

Verse 13. I have heard the slander of many] To this and the two foregoing verses the reader may find several parallels; Jeremiah 18:18-19:15, and ten first verses of Jeremiah 20:1-10. This has caused several to suppose that Jeremiah was the author of this Psalm.

Verses 12, 13. I am forgotten, &c. — Whatsoever good service I have done to the king or kingdom, or to any particular persons, which they have sometimes acknowledged and highly commended, is now quite forgotten by them all: or at least they behave toward me as if it were so. As a dead man out of mind — Whose name and memory are quite lost within a few days. I am like a broken vessel — Made of earth, which is irreparable and useless, and therefore despised by all. For I have heard — With my own ears, or learned by information from others, the slander of many — Who reproach and defame me, as a turbulent and seditious person, an enemy to the public peace, and a conspirator against the king’s life, or dignity. Fear was on every side — Just cause for fear, even of the loss of my life; while they took counsel together against me — djy µdswhb, behiv-vasedam jachad, in their assembling together, and holding consultations; they devised, or plotted to take away my life — Namely, unjustly and violently. This and the preceding verses are plainly applicable to the Lord Jesus, and to the life of sorrow and reproach which he led among men.

13. For—He gives the reason of his sufferings, as in verse 11. Fear was on every side—The Hebrew is simply Magor-missabib, and the force of the description is given in Jeremiah 20:3: “The Lord hath not called thy name Pashur, (that is, Prosperity round about,) but Magor missabib, (that is, Fear round about,) for I will make thee a terror to thyself and to all thy friends.” So, also, Jeremiah 20:10. They took counsel together— Compare Psalm 2:2; Matthew 27:1. To take away my life—The words have a Messianic application. John 11:47-53.

Verse 14. But I trusted in thee] Hitherto thou hast been my Helper, and thou art my God; I have taken thee for my eternal portion.

Verses 14-17. I said, Thou art my God — Mine by paternal relation, and care, and affection, and by thy promise, or covenant, made with me. My times are in thy hand — The time of my life, how long I shall live; or, all the affairs and events of my life are wholly in thy power, to dispose and order as thou seest fit; and not at all in the power of mine enemies, who can do nothing against me, unless it be given them from above. They can no more dispose of my life at their pleasure than I can appoint the time of my deliverance. This I leave to thy wisdom, O Lord, to whom it belongs. Make thy face to shine upon thy servant — Manifest thy love and favour to me, by answering my prayers and delivering me from mine enemies. For I have called upon thee — And therefore thy honour will be eclipsed in my disappointment, and it will seem as though thou didst not hear prayer, nor keep thy promises, nor make any difference between the righteous and the wicked. Let the wicked be ashamed — Frustrated in their wicked designs and carnal confidences. Let them be silent in the grave — Seeing they are implacable in their malice against innocent and good men, do thou cut them off by thy just judgment; and since either the righteous or the wicked must be cut off, let destruction fall upon them who most deserve it.

14. This, and the four following verses, are a confession of trust. Without a plan for the future, or means to cope with his enemies, he is satisfied to say, Thou art my God.

V. 15. My times-All the affairs and events of my life, are wholly in thy power.

Verse 15. My times are in thy hand] The events of my life are under thy control. No danger can happen to me without thy foresight; thou seest what is prepared for or meditated against me; thou canst therefore deliver me from mine enemies.

Verses 14-17. I said, Thou art my God — Mine by paternal relation, and care, and affection, and by thy promise, or covenant, made with me. My times are in thy hand — The time of my life, how long I shall live; or, all the affairs and events of my life are wholly in thy power, to dispose and order as thou seest fit; and not at all in the power of mine enemies, who can do nothing against me, unless it be given them from above. They can no more dispose of my life at their pleasure than I can appoint the time of my deliverance. This I leave to thy wisdom, O Lord, to whom it belongs. Make thy face to shine upon thy servant — Manifest thy love and favour to me, by answering my prayers and delivering me from mine enemies. For I have called upon thee — And therefore thy honour will be eclipsed in my disappointment, and it will seem as though thou didst not hear prayer, nor keep thy promises, nor make any difference between the righteous and the wicked. Let the wicked be ashamed — Frustrated in their wicked designs and carnal confidences. Let them be silent in the grave — Seeing they are implacable in their malice against innocent and good men, do thou cut them off by thy just judgment; and since either the righteous or the wicked must be cut off, let destruction fall upon them who most deserve it.

15. My times are in thy hand—Not only the duration of my life, but my fortunes and vicissitudes, are at thy sovereign disposal. The doctrine of special providence, covering all the events of our individual lives, was deeply rooted in the Hebrew faith. See Daniel 5:23.

Verse 16. Make thy face to shine upon thy servant] Only let me know that thou art reconciled to and pleased with me, and then, come what will, all must be well.

Save me for thy mercies’ sake.] Literally, Save me in thy mercy.

Verses 14-17. I said, Thou art my God — Mine by paternal relation, and care, and affection, and by thy promise, or covenant, made with me. My times are in thy hand — The time of my life, how long I shall live; or, all the affairs and events of my life are wholly in thy power, to dispose and order as thou seest fit; and not at all in the power of mine enemies, who can do nothing against me, unless it be given them from above. They can no more dispose of my life at their pleasure than I can appoint the time of my deliverance. This I leave to thy wisdom, O Lord, to whom it belongs. Make thy face to shine upon thy servant — Manifest thy love and favour to me, by answering my prayers and delivering me from mine enemies. For I have called upon thee — And therefore thy honour will be eclipsed in my disappointment, and it will seem as though thou didst not hear prayer, nor keep thy promises, nor make any difference between the righteous and the wicked. Let the wicked be ashamed — Frustrated in their wicked designs and carnal confidences. Let them be silent in the grave — Seeing they are implacable in their malice against innocent and good men, do thou cut them off by thy just judgment; and since either the righteous or the wicked must be cut off, let destruction fall upon them who most deserve it.

16. Make thy face to shine—A part of the Levitical benediction. Numbers 6:25. See note on Psalm 4:7.

Verse 17. Let the wicked be ashamed] Those who traduce my character and lay snares for my life; let them be confounded.

Verses 14-17. I said, Thou art my God — Mine by paternal relation, and care, and affection, and by thy promise, or covenant, made with me. My times are in thy hand — The time of my life, how long I shall live; or, all the affairs and events of my life are wholly in thy power, to dispose and order as thou seest fit; and not at all in the power of mine enemies, who can do nothing against me, unless it be given them from above. They can no more dispose of my life at their pleasure than I can appoint the time of my deliverance. This I leave to thy wisdom, O Lord, to whom it belongs. Make thy face to shine upon thy servant — Manifest thy love and favour to me, by answering my prayers and delivering me from mine enemies. For I have called upon thee — And therefore thy honour will be eclipsed in my disappointment, and it will seem as though thou didst not hear prayer, nor keep thy promises, nor make any difference between the righteous and the wicked. Let the wicked be ashamed — Frustrated in their wicked designs and carnal confidences. Let them be silent in the grave — Seeing they are implacable in their malice against innocent and good men, do thou cut them off by thy just judgment; and since either the righteous or the wicked must be cut off, let destruction fall upon them who most deserve it.

17. Ashamed—This marks the different results of a wicked and a holy life. The verb, in either case, is simply declarative. Shame is often, as here, used to represent the punishment of the wicked, in the recoil of their evil designs upon themselves. Silent in the grave—Hebrew, silent to sheol. Either silent in sheol, or silent as sheol. On sheol, see notes on Psalm 6:5; 9:17; 16:10.

Verse 18. Let the lying lips be put to silence] As to my enemies, persecutors, and slanderers, abate their pride, assuage their malice, and confound their devices. See Jeremiah 18:18.

Verse 18. Let the lying lips — The slanderous tongues; be put to silence — Either by thy discovery and vindication of my integrity; or by some imminent judgment, which may either convince them, or take them off. Which speak grievous things — Hebrews qt[, gnatak, what is hard, or hard things, the singular number being put for the plural; he means such things as were grievous and hard to be borne, such as bitter calumnies, cruel mockings, terrible threatenings, and the like. Proudly and contemptuously — With great arrogance, and confidence of success, and contempt of me and my friends, whom they look upon as few in number, and impotent fugitives, and such as they can blow away with their breath; against the righteous — Against us, whom thou knowest to be righteous, notwithstanding all their false accusations, and therefore for thy love of righteousness save us, and silence our unjust enemies.

18. Lying lips be put to silence— “Silence,” here, is a different word from that so rendered in verse 17, and means tongue-tied, dumb, bound. Proudly and contemptuously—Contemptuous of all restraint by the laws of God or man.

V. 19. Laid up-His favour is not always manifested, to them, but it is laid up for them in his treasure, whence it shall be drawn forth when they need it, and he sees it fit. Before-Publickly and in the view of the world.

Verse 19. O how great is thy goodness] God’s goodness is infinite; there is enough for all. enough for each, enough for evermore. It is laid up where neither devils nor men can reach it, and it is laid up for them that fear the Lord; therefore every one who trembles at his word, may expect all he needs from this Fountain that can never be dried up. Which thou hast wrought] Thou hast already prepared it; it is the work of thy own hands; thou hast provided it and proportioned it to the necessities of men, and all who trust in thee shall have it. And for them especially it is prepared who trust in thee before men-who boldly confess thee amidst a crooked and perverse generation.

Verse 19. O, how great is thy goodness — No words can express the greatness of thy love and blessings; which thou hast laid up — Hebrew, tnpx, tzapanta, hast hid, namely, with thyself, or in thy own breast. The word is very emphatical, and removes an objection of ungodly men taken from the present calamities of good men. His favour, it is true, is not always manifested to them, but it is laid up for them in his treasure, whence it shall be drawn forth when they need it, and he sees it fit. Which thou hast wrought — Or hast prepared, or wilt prepare, the past time being put for the future, to signify the certainty of it, as is very common in the prophetical writings; before the sons of men — Publicly, and in the view of the world, their very enemies seeing, admiring, and envying it, but not being able to hinder it.

19. From a review of the corruptions of persecuting men the psalmist turns, in these verses, lovingly and confidingly, to a survey of the tender beneficence of God. Of its vastness he says, How great! Of its preciousness he declares, It is laid up for them that fear thee. Of its certainty he asserts, Thou hast wrought it. Of its manifestation he avows it to be before the sons of men.

V. 20. The secret-Or, as in the secret of thy presence: either,

1. As if they were in thy presence chamber, where thine own eye and hand girdeth them, from all the assaults of their enemies; called his secret, partly, because the greatest part of the world are strangers to God and his presence: and partly, because it is a safe and secure place, such as secret and unknown places are. Or,

2. As if they were in the secret of God’s tabernacle, as it is called, Psalm 27:5, the place of God’s special presence, where none might enter save the high-priest. With thy secret favour and providence, which saves them by hidden and unknown methods. From-From their vain-glorious boasting and threats, and from their bad and insolent attempts. Pavilion-Or, tabernacle. Strife-From contentious and slandering tongues.

Verse 20. Thou shalt hide them in the secret of thy presence] Ëynp rtsb besether paneycha, “With the covering of thy countenance.” Their life shall be so hidden with Christ in God, that their enemies shall not be able to find them out. To such a hiding-place Satan himself dare not approach. There the pride of man cannot come.

Thou shalt keep them secretly in a pavilion] Thou shalt put them in the innermost part of thy tent. This implies that they shall have much communion and union with God; that they shall be transformed into his likeness, and have his highest approbation.

Verse 20. Thou shalt hide them in the secret of thy presence — Or, as in the secret of thy presence: either, 1st, As if they were in thy presence-chamber, where thine own eye and hand guard them from all the assaults of their enemies; called his secret, partly because the greatest part of the world are strangers to God and his presence: and partly because it is a safe and secure place, such as secret and unknown places are. Or, 2d, As if they were in the secret of God’s tabernacle, as it is called, Psalm 27:5, the place of God’s special presence, where none might enter save the high-priest. Or, 3d, With thy secret favour and providence, which works mightily, yet secretly, for thy people, and saves them by hidden and unknown methods. From the pride of man — From their vain-glorious boasting and threats, and from their bold and insolent attempts. In a pavilion — Or, as in thy pavilion, or tabernacle. From the strife of tongues — From contentious and slandering tongues.

20. From the pride of man—The substantive here rendered “pride” occurs nowhere else in the Old Testament. The verb means to bind, and hence the idea of a confederacy, which is the sense here, and refers us back to the “counsel” of verse 13. Pavilion—See on Psalm 27:5.

V. 21. City-In Keilah: where God wonderfully preserved me.

Verse 21. In a strong city.] If this Psalm was written by David, this must refer to his taking refuge with Achish, king of Gath, who gave him Ziklag, a fortified city, to secure himself and followers in. See 1 Samuel 27:6. This is more likely than that it was Keilah, where he only had intimation of the traitorous design of the inhabitants to deliver him up to Saul; so that the place was no refuge to him, howsoever fortified. Perhaps the passage may mean that, under the protection of God, he was as safe as if he had been in a fortified city.

Verses 21, 22. He hath showed me marvellous kindness in a strong city — Namely, in Keilah, where God had wonderfully preserved him; of which see 1 Samuel 23:7. Or, as in a strong city. He hath kept me as safe in woods and caves as if I had been in a fenced city. I said in my haste — In my hasty flight from Saul, when he and his men had almost encompassed me, 1 Samuel 23:26. This happened presently after his deliverance in and from the strong city of Keilah. Or the Hebrew, yzpjb, bechaphzi, may be rendered, in my fear, or trembling, when my passion took away my consideration, and weakened my faith. I am cut off from before thine eyes — That is, cast out of thy sight, and out of the care of thy gracious providence; my case is desperate: or cut off while thou lookest on, and dost not pity nor help me. Nevertheless, thou heardest, &c. — My fears were quickly confuted by thy gracious answer to my prayers.

21, 22. Strong city—Fenced city, namely, Keilah. See 1 Samuel 23:7. I said in my haste—Literally, in my flight. The word properly signifies this, though figuratively it means also trepidation, astonishment, fear, because in such cases the mind is suddenly removed from its normal or proper place. So the Septuagint ekstasei, where, also, the root idea is removal, turning from, and this, probably, suggested the Greek title. See note on title, also on Psalm 116:11, and compare 1 Samuel 23:13, and the use of the word 1 Samuel 23:26; also 2 Samuel 4:4; 2 Kings 7:15; Psalm 48:5. Nevertheless thou heardest, etc.—Though his sudden flight and trepidation had extorted the despairing lament, I am cut off from before thine eyes, yet he found God to be not the less a prayer answering God, which he here gratefully confesses.

V. 22. Haste-When my passion took away my consideration, and weakened my faith. Cut off-Cast out of thy sight, and out of the care of thy gracious providence.

Verse 22. I said in my haste] Not duly adverting to the promise of God, I was led to conclude that my enemies were so strong, so numerous, and had so many advantages against me, that I must necessarily fall into and by their hands; however, I continued to pray, and thou didst hear the voice of my supplication.

Verses 21, 22. He hath showed me marvellous kindness in a strong city — Namely, in Keilah, where God had wonderfully preserved him; of which see 1 Samuel 23:7. Or, as in a strong city. He hath kept me as safe in woods and caves as if I had been in a fenced city. I said in my haste — In my hasty flight from Saul, when he and his men had almost encompassed me, 1 Samuel 23:26. This happened presently after his deliverance in and from the strong city of Keilah. Or the Hebrew, yzpjb, bechaphzi, may be rendered, in my fear, or trembling, when my passion took away my consideration, and weakened my faith. I am cut off from before thine eyes — That is, cast out of thy sight, and out of the care of thy gracious providence; my case is desperate: or cut off while thou lookest on, and dost not pity nor help me. Nevertheless, thou heardest, &c. — My fears were quickly confuted by thy gracious answer to my prayers.

21, 22. Strong city—Fenced city, namely, Keilah. See 1 Samuel 23:7. I said in my haste—Literally, in my flight. The word properly signifies this, though figuratively it means also trepidation, astonishment, fear, because in such cases the mind is suddenly removed from its normal or proper place. So the Septuagint ekstasei, where, also, the root idea is removal, turning from, and this, probably, suggested the Greek title. See note on title, also on Psalm 116:11, and compare 1 Samuel 23:13, and the use of the word 1 Samuel 23:26; also 2 Samuel 4:4; 2 Kings 7:15; Psalm 48:5. Nevertheless thou heardest, etc.—Though his sudden flight and trepidation had extorted the despairing lament, I am cut off from before thine eyes, yet he found God to be not the less a prayer answering God, which he here gratefully confesses.

Verse 23. O love the Lord, all ye his saints] It is only the saints that can love God, as they only are made partakers of the Divine nature. Holy spirits can love God, who is the fountain of their holiness; and the saints should love him.

Preserveth the faithful] Those who, being filled with the love of God, bring forth the fruits of that love-universal obedience to the will of God; for to such persons his commands are not grievous, their duty is their delight; while a man is faithful to the grace he has received, that is, uses and improves the talents with which God has intrusted him, God’s service is perfect freedom.

The proud doer.] The man of the proud heart, haughty and supercilious carriage, and insulting and outrageous conduct. A proud man is peculiarly odious in the sight of God; and in the sight of reason how absurd! A sinner, a fallen spirit, an heir of wretchedness and corruption-proud! Proud of what? Of an indwelling devil! Well; such persons shall be plentifully rewarded. They shall get their due, their whole due, and nothing but their due.

Verse 23. O love the Lord, all ye his saints — Those that have their own hearts full of love to God, cannot but desire that others also should love him: for in his love there is no need to fear a rival. It is the character of all the saints, that they love God; and yet they must still be called upon to love him; to love him more, and to give better proofs of their love. For the Lord preserveth the faithful — Who receive and walk in the truth, who are steady and constant in their attachment to God and his cause, and are faithful to every trust reposed in them by God and man. They are opposed to the proud doer mentioned in the next clause. The words, however, rxn µynwma, may be rendered, who keepeth faithfulness, or faithfulnesses, that is, is faithful in fulfilling his promises; and plentifully rewardeth — Hebrew, rty l[, gnal jether, rewardeth with abundance, the proud doer — The enemies and persecutors of God’s faithful ones, before mentioned, are here intended. These he terms proud doers, because of their rebellion against God’s will, and their contempt of his threatenings and judgments, and their most insolent and contemptuous conduct toward his people; all which proceeded from the pride of their hearts, Psalm 10:4.

Ver. 23. His saints. The Hebrew reads, his merciful ones, which joins the fruit with the sanctity of an active life.

23, 24. Love the Lord, all ye his saints— “After the psalmist had ended matters with God, he turns round to his brethren in the faith to set before them the lesson of the great drama which had been acted before his eyes.”—Hengstenberg. Be of good courage, and he shall strengthen your heart—Literally, Be strong, and he shall strengthen, etc. Two kinds of strength are noted: first, the strength of firmness, resolution, which we must exercise; secondly, the strength of grace, which is the direct gift of God. The text is parallel to Psalm 27:14.

Verse 24. Be of good courage, and he shall strengthen your heart] In 1 Corinthians 16:13, St. Paul says, “Watch ye, stand fast in the faith; quit you like men; be strong:” Grhgoreite, sthkete en th pistei, andrizesqe, krataiousqe. The latter words he seems to have borrowed from the Septuagint, who translate, “Be of good courage, and he shall strengthen your heart,” by Andrizesqe kai krataiousqw h kardia umwn, “Act like men, and your hearts shall be strengthened.” They that hope in God, and are endeavouring to walk carefully before him, may take courage at all times, and expect the fulness of the blessing of the Gospel of peace.

Verse 24. Be of good courage — Or, be strong, namely, in the Lord, and through confidence in his promises, which will not fail you, as I have found by experience. And he shall strengthen your heart — The God you put your trust in, will, by that trust, impart fortitude and strength to you; all ye that hope in the Lord — That rely on him for grace and glory, and the supply of all your wants. They that hope in the Lord have reason to be of good courage, and to be strengthened; for as nothing truly evil can befall them, so nothing truly good for them shall be withheld from them.

23, 24. Love the Lord, all ye his saints— “After the psalmist had ended matters with God, he turns round to his brethren in the faith to set before them the lesson of the great drama which had been acted before his eyes.”—Hengstenberg. Be of good courage, and he shall strengthen your heart—Literally, Be strong, and he shall strengthen, etc. Two kinds of strength are noted: first, the strength of firmness, resolution, which we must exercise; secondly, the strength of grace, which is the direct gift of God. The text is parallel to Psalm 27:14.