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Psalms 31:19
Verse
Context
Into Your Hands I Commit My Spirit
18May lying lips be silenced— lips that speak with arrogance against the righteous, full of pride and contempt. 19How great is Your goodness which You have laid up for those who fear You, which You have bestowed before the sons of men on those who take refuge in You! 20You hide them in the secret place of Your presence from the schemes of men. You conceal them in Your shelter from accusing tongues.
Sermons
William MacDonald
Hans R. Waldvogel
Don CourvilleDon Courville
Phil Beach Jr.
Thomas a KempisSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 31:20-25) In this part well-grounded hope expands to triumphant certainty; and this breaks forth into grateful praise of the goodness of God to His own, and an exhortation to all to wait with steadfast faith on Jahve. The thought: how gracious hath Jahve been to me, takes a more universal form in Psa 31:20. It is an exclamation (מה, as in Psa 36:8) of adoring admiration. טוּב יהוה is the sum of the good which God has treasured up for the constant and ever increasing use and enjoyment of His saints. צפן is used in the same sense as in Psa 17:14; cf. τὸ μάννα τὸ κεκρυμμένον, Rev 2:17. Instead of פּעלתּ it ought strictly to be נתתּ; for we can say פּעל טּוב, but not פּעל טוּב. What is meant is, the doing or manifesting of טּוב springing from this טוּב, which is the treasure of grace. Jahve thus makes Himself known to His saints for the confounding of their enemies and in defiance of all the world besides, Psa 23:5. He takes those who are His under His protection from the רכסי אישׁ, confederations of men (from רכס, Arab. rks, magna copia), from the wrangling, i.e., the slanderous scourging, of tongues. Elsewhere it is said, that God hides one in סתר אהלו (Psa 27:5), or in סתר כּנפיו (Psa 61:5), or in His shadow (צל, Psa 91:1); in this passage it is: in the defence and protection of His countenance, i.e., in the region of the unapproachable light that emanates from His presence. The סכּה is the safe and comfortable protection of the Almighty which spans over the persecuted one like an arbour or rich foliage. With בּרוּך ה David again passes over to his own personal experience. The unity of the Psalm requires us to refer the praise to the fact of the deliverance which is anticipated by faith. Jahve has shown him wondrous favour, inasmuch as He has given him a עיר מצור as a place of abode. מצור, from צוּר to shut in (Arabic misr with the denominative verb maṣṣara, to found a fortified city), signifies both a siege, i.e., a shutting in by siege-works, and a fortifying (cf. Psa 60:11 with Psa 108:11), i.e., a shutting in by fortified works against the attack of the enemy, Ch2 8:5. The fenced city is mostly interpreted as God Himself and His powerful and gracious protection. We might then compare Isa 33:21 and other passages. But why may not an actual city be intended, viz., Ziklag? The fact, that after long and troublous days David there found a strong and sure resting-place, he here celebrates beforehand, and unconsciously prophetically, as a wondrous token of divine favour. To him Ziklag was indeed the turning-point between his degradation and exaltation. He had already said in his trepidation (חפז, trepidare), cf. Psa 116:11 : I am cut away from the range of Thine eyes. נגרזתּי is explained according to גּרזן, an axe; Lam 3:54, נגרזתּי, and Jon 2:5, נגרשׁתּי, favour this interpretation. He thought in his fear and despair, that God would never more care about him. אכן, verum enim vero, but Jahve heard the cry of his entreaty, when he cried unto Him (the same words as in Psa 28:2). On the ground of these experiences he calls upon all the godly to love the God who has done such gracious things, i.e., to love Love itself. On the one hand, He preserves the faithful (אמוּנים, from אמוּן = אמוּן, πιστοί, as in Psa 12:2), who keep faith with Him, by also proving to them His faithfulness by protection in every danger; on the other hand, not scantily, but plentifully (על as in Isa 60:7; Jer 6:14 : κατὰ περισσείαν) He rewardeth those that practise pride-in the sight of God, the Lord, the sin of sins. An animating appeal to the godly (metamorphosed out of the usual form of the expression חזק ואמץ, macte esto), resembling the animating call to his own heart in Psa 27:14, closes the Psalm. The godly and faithful are here called "those who wait upon Jahve." They are to wait patiently, for this waiting has a glorious end; the bright, spring sun at length breaks through the dark, angry aspect of the heavens, and the esto mihi is changed into halleluja. This eye of hope patiently directed towards Jahve is the characteristic of the Old Testament faith. The substantial unity, however, of the Old Testament order of grace, or mercy, with that of the New Testament, is set before us in Psa 32:1-11, which, in its New Testament and Pauline character, is the counterpart of Psa 19:1-14.
Jamieson-Fausset-Brown Bible Commentary
God displays openly His purposed goodness to His people.
John Gill Bible Commentary
O how great is thy goodness,.... Not the natural and essential goodness of God; for though that is large and abundant, yea, infinite, as every perfection of his is, yet it cannot with propriety be said to be laid up and wrought out; but rather the effects of his goodness, and not those which appear in Providence, for they, though very large and plenteous, are common to all, and are not restrained to them that fear the Lord, and trust in him; but such as are displayed in a way of special grace and favour to his own people, and which the psalmist saw his interest in and was affected with; and which supported his faith under his present troubles, and appeared to be so great, both for quality and quantity, that he could not well say how great the blessings of his goodness were; which thou hast laid up for them that fear thee; both grace and glory; the blessings of grace were laid up in God's heart, in his thoughts and purposes, from everlasting; and in Christ, in whom the fulness of all grace dwells; he was loaded with the blessings of goodness, and his people were blessed in him with all spiritual blessings, and had all grace given them in him before the world was; and these were likewise laid up in the covenant of grace, ordered in all things, and sure; eternal glory is the hope and crown of righteousness laid up in heaven, where it is reserved for the saints, who are heirs of it: and the laying up of all this goodness shows it to be a treasure, riches of grace, and riches of glory; and that it is an hidden treasure, and riches of secret places, which are out of the view of carnal men, and not perfectly seen and enjoyed by the people of God themselves as yet; and also that it is safe and secure for them, and can never be lost; and it expresses the paternal care of God, his great love and affection for them, to lay up so early so much goodness for them: and this is said to be "for them that fear him"; not naturally, but by his grace; for the fear of God is not in man naturally, but is put there by the grace of God; and such who have it are those who are brought to a true sight and sense of sin, so as to loathe it and forsake it; for the fear of the Lord is to hate evil, and by it men depart from it, and because of it cannot sin as others do; such have an humble sense of themselves, their own insufficiency and weakness, and trust in the grace of God and righteousness of Christ; they have a filial reverence of God, and worship him in spirit and in truth: but now this fear of the Lord is not the cause of goodness being laid up for them, for that only is the will of God; and besides the fear of God is a part of the goodness which is laid up in promise in the covenant of grace, Jer 32:39; and it is the goodness of God displayed in the blessings of it, such as pardon of sin, &c. which influences, promotes, and increases the fear of God, Hos 3:5; but, goodness being manifested to and bestowed upon them that fear the Lord, it appears eventually to be laid up for them; which thou hast wrought for them that trust in thee before the sons of men! by which may be meant the work of redemption, in which the goodness of God greatly appears; in calling and appointing Christ unto it, in sending him to effect it, in strengthening him as man and Mediator to do it; and in the work itself, in which many things are wrought, the law is fulfilled, justice satisfied, a righteousness brought in, peace made, pardon procured, and everlasting salvation obtained. And whereas this is said to be "wrought for them that trust in" the Lord, it is not to be understood as if trusting in the Lord was the cause of this work being wrought out, which is the love of God and grace of Christ; but inasmuch as those that trust in the Lord have openly an interest in redemption, and they that believe in Christ shall be saved; therefore it clearly appears in the issue of things to be wrought out for them. The phrase "before the sons of men", may be connected either with the goodness wrought, and so signifies that the work of redemption was done in a most public manner, openly before men, even the enemies of God's people; nor was it in the power of men and devils to hinder it; or else with trusting in the Lord, and so is expressive of a public profession of faith and confidence in the Lord before men, which ought to be done: moreover this goodness wrought may include the good work of grace upon the soul; and the Lord's fulfilling the good pleasure of his goodness in the hearts of his people, and the work of faith with power on them; and also the many deliverances of them out of afflictions and temptations, and the many salvations from their enemies he works for them in the earth, before the sons of men.
Matthew Henry Bible Commentary
We have three things in these verses: - I. The believing acknowledgment which David makes of God's goodness to his people in general, Psa 31:19, Psa 31:20. 1. God is good to all, but he is, in a special manner, good to Israel. His goodness to them is wonderful, and will be, to eternity, matter of admiration: O how great is thy goodness! How profound are the counsels of it! how rich are the treasures of it! how free and extensive are the communications of it! Those very persons whom men load with slanders God loads with benefits and honours. Those who are interested in this goodness are described to be such as fear God and trust in him, as stand in awe of his greatness and rely on his grace. This goodness is said to be laid up for them and wrought for them. (1.) There is a goodness laid up for them in the other world, an inheritance reserved in heaven (Pe1 1:4), and there is a goodness wrought for them in this world, goodness wrought in them. There is enough in God's goodness both for the portion and inheritance of all his children when they come to their full age, and for their maintenance and education during their minority. There is enough in bank and enough in hand. (2.) This goodness is laid up in his promise for all that fear God, to whom assurance is given that they shall want no good thing. But it is wrought, in the actual performance of the promise, for those that trust in him - that by faith take hold of the promise, put it in suit, and draw out to themselves the benefit and comfort of it. If what is laid up for us in the treasures of the everlasting covenant be not wrought for us, it is our own fault, because we do not believe. But those that trust in God, as they have the comfort of his goodness in their own bosoms, so they have the credit of it (and the credit of an estate goes far with some); it is wrought for them before the sons of men. God's goodness to them puts an honour upon them and rolls away their reproach; for all that see them shall acknowledge them, that they are the seed which the Lord hath blessed, Isa 61:9. 2. God preserves man and beast; but he is, in a special manner, the protector of his own people (Psa 31:20): Thou shalt hide them. As his goodness is hid and reserved for them, so they are hid and preserved for it. The saints are God's hidden ones. See here, (1.) The danger they are in, which arises from the pride of man and from the strife of tongues; proud men insult over them and would trample on them and tread them down; contentious men pick quarrels with them; and, when tongues are at strife, good people often go by the worst. The pride of men endangers their liberty; the strife of tongues in perverse disputings endangers truth. But, (2.) See the defence they are under: Thou shalt hide them in the secret of thy presence, in a pavilion. God's providence shall keep them safe form the malice of their enemies. He has many ways of sheltering them. When Baruch and Jeremiah were sought for the Lord hid them, Jer 36:26. God's grace shall keep them safe from the evil of the judgments that are abroad; to them they have no sting; and they shall hidden in the day of the Lord's anger, for there is no anger at them. His comforts shall keep them easy and cheerful; his sanctuary, where they have communion with him, shelters then from the fiery darts of terror and temptation; and the mansions in his house above shall be shortly, shall be eternally, their hiding-place from all danger and fear. II. The thankful returns which David makes for God's goodness to him in particular, Psa 31:21, Psa 31:22. Having admired God's goodness to all the saints, he here owns how good he had found him. 1. Without were fightings; but God had wonderfully preserved his life: "He has shown me his marvellous loving-kindness, he has given me an instance of his care for me and favour to me, beyond what I could have expected." God's loving-kindness to his people, all things considered, is wonderful; but some instances of it, even in this world, are in a special manner marvelous in their eyes; as this here, when God preserved David from the sword of Saul, in caves and woods, as safe as if he had been in a strong city. In Keilah, that strong city, God showed him great mercy, both in making him an instrument to rescue the inhabitants out of the hands of the Philistines and then in rescuing him from the same men who would have ungratefully delivered him up into the hand of Saul, Sa1 23:5, Sa1 23:12. This was marvellous loving-kindness indeed, upon which he writes, with wonder and thankfulness, Blessed be the Lord. Special preservations call for particular thanksgivings. 2. Within were fears; but God was better to him than his fears, Psa 31:22. He here keeps an account, (1.) Of his own folly, in distrusting God, which he acknowledges, to his shame. Though he had express promises to build upon, and great experience of God's care concerning him in many straits, yet he had entertained this hard and jealous thought of God, and could not forbear telling it him to his face. "I am cut off before thy eyes; thou hast quite forsaken me, and I must not expect to be looked upon or regarded by thee any more. I shall one day perish by the hand of Saul, and so be cut off before thy eyes, be ruined while thou lookest on," Sa1 27:1. This he said in his flight (so some read it), which denotes the distress of his affairs. Saul was just at his back, and ready to seize him, which made the temptation strong. In my haste (so we read it), which denotes the disturbance and discomposure of his mind, which made the temptation surprising, so that it found him off his guard. Note, It is a common thing to speak amiss when we speak in haste and without consideration; but what we speak amiss in haste we must repent of at leisure, particularly that which we have spoken distrustfully of God. (2.) Of God's wonderful goodness to him notwithstanding. Though his faith failed, God's promise did not: Thou hearest the voice of my supplication, for all this. He mentions his own unbelief as a foil to God's fidelity, serving to make his loving-kindness the more marvellous, the more illustrious. When we have thus distrusted God he might justly take us at our word, and bring our fears upon us, as he did on Israel, Num 14:28; Isa 66:4. But he has pitied and pardoned us, and our unbelief has not made his promise and grace of no effect; for he knows our frame. III. The exhortation and encouragement which he hereupon gives to all the saints, Psa 31:23, Psa 31:24. 1. He would have them set their love on God (Psa 31:23): O love the Lord! all you his saints. Those that have their own hearts full of love to God cannot but desire that others also may be in love with him; for in his favour there is no need to fear a rival. It is the character of the saints that they do love God; and yet they must still be called upon to love him, to love him more and love him better, and give proofs of their love. We must love him, not only for his goodness, because he preserves the faithful, but for his justice, because he plentifully rewards the proud doer (who would ruin those whom he preserves), according to their pride. Some take it in a good sense; he plentifully rewards the magnificent (or excellent) doer, that is daringly good, whose heart, like Jehoshaphat's, is lifted up in the ways of the Lord. He rewards him that does well, but plentifully rewards him that does excellently well. 2. He would have them set their hope in God (Psa 31:24): "Be of good courage; have a good heart on it; whatever difficulties or dangers you may meet with, the God you trust in shall by that trust strengthen your heart." Those that hope in God have reason to be of good courage, and let their hearts be strong, for, as nothing truly evil can befal them, so nothing truly good for them shall be wanting to them. In singing this we should animate ourselves and one another to proceed and persevere in our Christian course, whatever threatens us, and whoever frowns upon us.
Tyndale Open Study Notes
31:19-24 The psalmist thanks the Lord for answering his prayer (31:1-18) and rescuing him. 31:19-20 Since the godly are under the Lord’s protection and shelter, evil has no power over them.
Psalms 31:19
Into Your Hands I Commit My Spirit
18May lying lips be silenced— lips that speak with arrogance against the righteous, full of pride and contempt. 19How great is Your goodness which You have laid up for those who fear You, which You have bestowed before the sons of men on those who take refuge in You! 20You hide them in the secret place of Your presence from the schemes of men. You conceal them in Your shelter from accusing tongues.
- Scripture
- Sermons
- Commentary
Attributes of God - Grace, Mercy, Longsuffering and Goodness
By William MacDonald1.7K37:04Attributes of GodEXO 34:6PSA 31:19PSA 52:1PSA 119:68NAM 1:3MAT 5:7LUK 6:36JHN 1:16ROM 3:4ROM 9:22ROM 12:8ROM 15:52CO 8:9EPH 2:81PE 5:10In this sermon, the speaker emphasizes the smallness of the earth in the vast universe, highlighting the insignificance of humanity in comparison. However, despite our sinful state, God showed incredible grace by sending his son Jesus to be born in Bethlehem and suffer on the cross for our salvation. The speaker lists numerous ways in which God has blessed and transformed believers, including indwelling them with the Holy Spirit and adopting them as his children. The sermon also emphasizes the importance of showing mercy, citing biblical verses that encourage believers to be merciful as God is merciful.
In Nothing Be Anxious; but in Everything by Prayer
By Hans R. Waldvogel63136:51PrayerGEN 15:12CH 16:9PSA 2:12PSA 20:7PSA 31:19PSA 34:22PSA 37:24PSA 125:1ISA 26:3ISA 40:26MAT 6:33PHP 2:14In this sermon, the preacher emphasizes the importance of learning from our experiences rather than complaining. He encourages the audience to do all things without murmuring and disputing. The preacher reminds them that nothing can come their way without the appointment of God, who has loved them since before the foundation of the world. He urges them to lift up their eyes and behold the wonders of creation, as a reminder that God has not forgotten them. The sermon also emphasizes the need to trust in God and seek to know Him, as well as the importance of having a heart that is perfect toward Him. The preacher highlights the power of God to fulfill His promises and encourages the audience to have faith in Him.
On Eagles' Wings Pt 104
By Don Courville32626:11Radio ShowPSA 27:13PSA 31:19PSA 96:1PSA 105:1PSA 105:6LUK 9:33In this sermon, the speaker shares a personal anecdote about his children playfully bumping into him to illustrate the concept of having God always by our side. He emphasizes the importance of recognizing God's presence and relying on Him during difficult times. The speaker then references Psalm 96, which encourages giving glory and strength to the Lord, worshiping Him in holiness, and fearing Him above all gods. The passage also highlights the stability and joy that comes from acknowledging God's reign. The sermon concludes with a reminder to give thanks to the Lord for His goodness and enduring mercy.
On Eagles' Wings Pt 105
By Don Courville32026:23Radio ShowPSA 31:19ROM 2:4ROM 8:37PHP 4:81TH 5:182TH 1:42TH 1:11In this sermon, the speaker emphasizes the importance of rejoicing in the Lord always and keeping our focus on Him rather than being critical or focusing on the negative. The speaker shares a personal story about a man named Stan who acknowledged his need for salvation but felt unable to accept it. The speaker highlights the goodness of God and how His goodness should lead us to repentance. The sermon also emphasizes the importance of giving thanks always for all things, as a demonstration of our belief in God's goodness and sovereignty.
The Secret Place (06-03-1990)
By Phil Beach Jr.2319:22Abiding in ChristSecret PlaceGod's GoodnessPSA 31:19ROM 5:1Phil Beach Jr. emphasizes the incredible goodness of God as revealed through Jesus Christ, who embodies God's love and reconciliation for humanity. He explains that through faith in Christ, believers are justified and granted peace with God, highlighting the transformative power of God's love even when we were sinners. The sermon underscores the importance of abiding in Christ to find refuge from worldly strife and pride, assuring that God's presence offers protection and strength in daily struggles. Beach encourages believers to recognize the practical implications of God's goodness in their lives and relationships, fostering a spirit of encouragement and support among Christians.
The Ardent Longing of Devout Men for the Body of Christ
By Thomas a Kempis0PSA 27:8PSA 31:19PSA 34:8PSA 37:4PSA 51:10PSA 63:1PSA 85:7LUK 22:19LUK 24:321CO 13:13Thomas a Kempis reflects on the deep devotion and love shown by devout individuals towards the Sacrament of Holy Communion, expressing his own feelings of inadequacy and longing for a stronger faith, hope, and charity. He humbly asks Jesus for the grace to experience even a fraction of the tenderness of His love during Communion, desiring to be among those whose hearts burn with zeal for the Lord. Despite feeling lacking in fervor, he trusts in God's mercy to grant him the grace he seeks and to kindle a greater flame of love within him.
Not Enough Pens- nor Enough Paper (A Brief Look Into Jewish Persecution) Introduction
By Robert Wurtz II0PSA 25:14PSA 31:19PSA 34:7PSA 103:11PSA 145:19PRO 9:10PRO 12:4PRO 14:26PRO 31:30ISA 8:13John Piper preaches on the importance of praising and honoring women who fear the Lord, using Proverbs 31:30 as the focal point. He highlights the acrostic structure of Proverbs 31 and the 22 praiseworthy attributes of a woman who fears the Lord. Piper delves into the meaning of 'fearing the Lord' as a deep reverence and trust in God, leading to peace, security, and hope. He emphasizes the blessings and promises that come with fearing the Lord, encouraging women to find strength, wisdom, and generosity in their faith.
In Due Season We Shall Reap, if We Faint Not
By A.B. Simpson0FaithfulnessEternal RewardsPSA 31:19ISA 40:31MAT 25:21ROM 8:181CO 15:582CO 4:17GAL 6:9HEB 12:1JAS 1:12REV 22:12A.B. Simpson emphasizes the significance of even the smallest acts of faith, suggesting that they can lead to eternal rewards and glory. He encourages believers to view their sacrifices and labors as opportunities rather than burdens, reminding them that their efforts contribute to a greater harvest in the future. Simpson urges the faithful to remain steadfast and not grow weary in doing good, as they will ultimately reap the rewards of their perseverance. He highlights the importance of living with a perspective of the eternal, trusting in God's goodness and the promises He has for those who fear Him.
The Secret of God’s Presence
By David Wilkerson0Strength in PrayerGod's PresencePSA 31:19David Wilkerson emphasizes the profound truth found in Psalms 31 about the 'secret of thy presence,' asserting that true strength is derived from drawing near to the Lord. He explains that the closer we are to Jesus, the stronger we become, and that our secret life of prayer is essential for receiving daily strength. Wilkerson highlights the historical significance of the ark as a symbol of God's presence and warns that the devil fears a believer's nearness to Christ, striving to distract us from prayer. He encourages believers to maintain a constant awareness of God's presence through unceasing prayer and quiet whispers of thanksgiving throughout the day.
Hope Laid Up for You in Heaven
By W.H. Griffith Thomas0PSA 31:19PRO 2:7LUK 19:20COL 1:42TI 4:8HEB 9:27W.H. Griffith Thomas emphasizes the importance of hope in the Christian faith, as mentioned in Colossians 1:4-5, where believers are encouraged to look forward to the hope laid up for them in heaven. This hope is not just wishful thinking but a confident expectation rooted in the promise of God's goodness and wisdom, as seen in various biblical references. The sermon highlights that true Christian hope is a result of our union with God in Christ, with its focus on the glorious return of Jesus and the eternal joys of heaven.
Manifest Presence of God - Part 11
By Walter Beuttler0EXO 33:7EXO 33:14PSA 31:19PRO 18:10ISA 41:10MAT 28:202CO 2:14HEB 13:5JAS 4:81PE 5:7Walter Beuttler preaches on the omnipresence and manifest presence of the Lord, emphasizing how God's personally revealed presence can be experienced both externally through physical senses and internally as an inner glow that heightens spiritual awareness. Through powerful testimonies, he illustrates how the Lord's presence brings rest, protection, and vindication, guiding believers in their decisions and interactions with others, even in the face of criticism and opposition.
Patient Endurance of Wrong
By Octavius Winslow0Trust in God's JusticeForgivenessPSA 31:19JHN 18:23ROM 12:19Octavius Winslow emphasizes the importance of patient endurance in the face of wrongs and injustices, urging believers not to seek revenge but to trust in God's justice. He acknowledges that offenses will come from both the wicked and fellow believers, and highlights that even Jesus faced unjust treatment. Winslow encourages Christians to take their grievances to God first, relying on Christ as their Advocate, rather than resorting to personal vengeance. He reassures believers that God will ultimately vindicate them and compensate for their wrongs, providing peace amidst trials. The sermon calls for a spirit of forgiveness and trust in God's timing and justice.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
(Heb.: 31:20-25) In this part well-grounded hope expands to triumphant certainty; and this breaks forth into grateful praise of the goodness of God to His own, and an exhortation to all to wait with steadfast faith on Jahve. The thought: how gracious hath Jahve been to me, takes a more universal form in Psa 31:20. It is an exclamation (מה, as in Psa 36:8) of adoring admiration. טוּב יהוה is the sum of the good which God has treasured up for the constant and ever increasing use and enjoyment of His saints. צפן is used in the same sense as in Psa 17:14; cf. τὸ μάννα τὸ κεκρυμμένον, Rev 2:17. Instead of פּעלתּ it ought strictly to be נתתּ; for we can say פּעל טּוב, but not פּעל טוּב. What is meant is, the doing or manifesting of טּוב springing from this טוּב, which is the treasure of grace. Jahve thus makes Himself known to His saints for the confounding of their enemies and in defiance of all the world besides, Psa 23:5. He takes those who are His under His protection from the רכסי אישׁ, confederations of men (from רכס, Arab. rks, magna copia), from the wrangling, i.e., the slanderous scourging, of tongues. Elsewhere it is said, that God hides one in סתר אהלו (Psa 27:5), or in סתר כּנפיו (Psa 61:5), or in His shadow (צל, Psa 91:1); in this passage it is: in the defence and protection of His countenance, i.e., in the region of the unapproachable light that emanates from His presence. The סכּה is the safe and comfortable protection of the Almighty which spans over the persecuted one like an arbour or rich foliage. With בּרוּך ה David again passes over to his own personal experience. The unity of the Psalm requires us to refer the praise to the fact of the deliverance which is anticipated by faith. Jahve has shown him wondrous favour, inasmuch as He has given him a עיר מצור as a place of abode. מצור, from צוּר to shut in (Arabic misr with the denominative verb maṣṣara, to found a fortified city), signifies both a siege, i.e., a shutting in by siege-works, and a fortifying (cf. Psa 60:11 with Psa 108:11), i.e., a shutting in by fortified works against the attack of the enemy, Ch2 8:5. The fenced city is mostly interpreted as God Himself and His powerful and gracious protection. We might then compare Isa 33:21 and other passages. But why may not an actual city be intended, viz., Ziklag? The fact, that after long and troublous days David there found a strong and sure resting-place, he here celebrates beforehand, and unconsciously prophetically, as a wondrous token of divine favour. To him Ziklag was indeed the turning-point between his degradation and exaltation. He had already said in his trepidation (חפז, trepidare), cf. Psa 116:11 : I am cut away from the range of Thine eyes. נגרזתּי is explained according to גּרזן, an axe; Lam 3:54, נגרזתּי, and Jon 2:5, נגרשׁתּי, favour this interpretation. He thought in his fear and despair, that God would never more care about him. אכן, verum enim vero, but Jahve heard the cry of his entreaty, when he cried unto Him (the same words as in Psa 28:2). On the ground of these experiences he calls upon all the godly to love the God who has done such gracious things, i.e., to love Love itself. On the one hand, He preserves the faithful (אמוּנים, from אמוּן = אמוּן, πιστοί, as in Psa 12:2), who keep faith with Him, by also proving to them His faithfulness by protection in every danger; on the other hand, not scantily, but plentifully (על as in Isa 60:7; Jer 6:14 : κατὰ περισσείαν) He rewardeth those that practise pride-in the sight of God, the Lord, the sin of sins. An animating appeal to the godly (metamorphosed out of the usual form of the expression חזק ואמץ, macte esto), resembling the animating call to his own heart in Psa 27:14, closes the Psalm. The godly and faithful are here called "those who wait upon Jahve." They are to wait patiently, for this waiting has a glorious end; the bright, spring sun at length breaks through the dark, angry aspect of the heavens, and the esto mihi is changed into halleluja. This eye of hope patiently directed towards Jahve is the characteristic of the Old Testament faith. The substantial unity, however, of the Old Testament order of grace, or mercy, with that of the New Testament, is set before us in Psa 32:1-11, which, in its New Testament and Pauline character, is the counterpart of Psa 19:1-14.
Jamieson-Fausset-Brown Bible Commentary
God displays openly His purposed goodness to His people.
John Gill Bible Commentary
O how great is thy goodness,.... Not the natural and essential goodness of God; for though that is large and abundant, yea, infinite, as every perfection of his is, yet it cannot with propriety be said to be laid up and wrought out; but rather the effects of his goodness, and not those which appear in Providence, for they, though very large and plenteous, are common to all, and are not restrained to them that fear the Lord, and trust in him; but such as are displayed in a way of special grace and favour to his own people, and which the psalmist saw his interest in and was affected with; and which supported his faith under his present troubles, and appeared to be so great, both for quality and quantity, that he could not well say how great the blessings of his goodness were; which thou hast laid up for them that fear thee; both grace and glory; the blessings of grace were laid up in God's heart, in his thoughts and purposes, from everlasting; and in Christ, in whom the fulness of all grace dwells; he was loaded with the blessings of goodness, and his people were blessed in him with all spiritual blessings, and had all grace given them in him before the world was; and these were likewise laid up in the covenant of grace, ordered in all things, and sure; eternal glory is the hope and crown of righteousness laid up in heaven, where it is reserved for the saints, who are heirs of it: and the laying up of all this goodness shows it to be a treasure, riches of grace, and riches of glory; and that it is an hidden treasure, and riches of secret places, which are out of the view of carnal men, and not perfectly seen and enjoyed by the people of God themselves as yet; and also that it is safe and secure for them, and can never be lost; and it expresses the paternal care of God, his great love and affection for them, to lay up so early so much goodness for them: and this is said to be "for them that fear him"; not naturally, but by his grace; for the fear of God is not in man naturally, but is put there by the grace of God; and such who have it are those who are brought to a true sight and sense of sin, so as to loathe it and forsake it; for the fear of the Lord is to hate evil, and by it men depart from it, and because of it cannot sin as others do; such have an humble sense of themselves, their own insufficiency and weakness, and trust in the grace of God and righteousness of Christ; they have a filial reverence of God, and worship him in spirit and in truth: but now this fear of the Lord is not the cause of goodness being laid up for them, for that only is the will of God; and besides the fear of God is a part of the goodness which is laid up in promise in the covenant of grace, Jer 32:39; and it is the goodness of God displayed in the blessings of it, such as pardon of sin, &c. which influences, promotes, and increases the fear of God, Hos 3:5; but, goodness being manifested to and bestowed upon them that fear the Lord, it appears eventually to be laid up for them; which thou hast wrought for them that trust in thee before the sons of men! by which may be meant the work of redemption, in which the goodness of God greatly appears; in calling and appointing Christ unto it, in sending him to effect it, in strengthening him as man and Mediator to do it; and in the work itself, in which many things are wrought, the law is fulfilled, justice satisfied, a righteousness brought in, peace made, pardon procured, and everlasting salvation obtained. And whereas this is said to be "wrought for them that trust in" the Lord, it is not to be understood as if trusting in the Lord was the cause of this work being wrought out, which is the love of God and grace of Christ; but inasmuch as those that trust in the Lord have openly an interest in redemption, and they that believe in Christ shall be saved; therefore it clearly appears in the issue of things to be wrought out for them. The phrase "before the sons of men", may be connected either with the goodness wrought, and so signifies that the work of redemption was done in a most public manner, openly before men, even the enemies of God's people; nor was it in the power of men and devils to hinder it; or else with trusting in the Lord, and so is expressive of a public profession of faith and confidence in the Lord before men, which ought to be done: moreover this goodness wrought may include the good work of grace upon the soul; and the Lord's fulfilling the good pleasure of his goodness in the hearts of his people, and the work of faith with power on them; and also the many deliverances of them out of afflictions and temptations, and the many salvations from their enemies he works for them in the earth, before the sons of men.
Matthew Henry Bible Commentary
We have three things in these verses: - I. The believing acknowledgment which David makes of God's goodness to his people in general, Psa 31:19, Psa 31:20. 1. God is good to all, but he is, in a special manner, good to Israel. His goodness to them is wonderful, and will be, to eternity, matter of admiration: O how great is thy goodness! How profound are the counsels of it! how rich are the treasures of it! how free and extensive are the communications of it! Those very persons whom men load with slanders God loads with benefits and honours. Those who are interested in this goodness are described to be such as fear God and trust in him, as stand in awe of his greatness and rely on his grace. This goodness is said to be laid up for them and wrought for them. (1.) There is a goodness laid up for them in the other world, an inheritance reserved in heaven (Pe1 1:4), and there is a goodness wrought for them in this world, goodness wrought in them. There is enough in God's goodness both for the portion and inheritance of all his children when they come to their full age, and for their maintenance and education during their minority. There is enough in bank and enough in hand. (2.) This goodness is laid up in his promise for all that fear God, to whom assurance is given that they shall want no good thing. But it is wrought, in the actual performance of the promise, for those that trust in him - that by faith take hold of the promise, put it in suit, and draw out to themselves the benefit and comfort of it. If what is laid up for us in the treasures of the everlasting covenant be not wrought for us, it is our own fault, because we do not believe. But those that trust in God, as they have the comfort of his goodness in their own bosoms, so they have the credit of it (and the credit of an estate goes far with some); it is wrought for them before the sons of men. God's goodness to them puts an honour upon them and rolls away their reproach; for all that see them shall acknowledge them, that they are the seed which the Lord hath blessed, Isa 61:9. 2. God preserves man and beast; but he is, in a special manner, the protector of his own people (Psa 31:20): Thou shalt hide them. As his goodness is hid and reserved for them, so they are hid and preserved for it. The saints are God's hidden ones. See here, (1.) The danger they are in, which arises from the pride of man and from the strife of tongues; proud men insult over them and would trample on them and tread them down; contentious men pick quarrels with them; and, when tongues are at strife, good people often go by the worst. The pride of men endangers their liberty; the strife of tongues in perverse disputings endangers truth. But, (2.) See the defence they are under: Thou shalt hide them in the secret of thy presence, in a pavilion. God's providence shall keep them safe form the malice of their enemies. He has many ways of sheltering them. When Baruch and Jeremiah were sought for the Lord hid them, Jer 36:26. God's grace shall keep them safe from the evil of the judgments that are abroad; to them they have no sting; and they shall hidden in the day of the Lord's anger, for there is no anger at them. His comforts shall keep them easy and cheerful; his sanctuary, where they have communion with him, shelters then from the fiery darts of terror and temptation; and the mansions in his house above shall be shortly, shall be eternally, their hiding-place from all danger and fear. II. The thankful returns which David makes for God's goodness to him in particular, Psa 31:21, Psa 31:22. Having admired God's goodness to all the saints, he here owns how good he had found him. 1. Without were fightings; but God had wonderfully preserved his life: "He has shown me his marvellous loving-kindness, he has given me an instance of his care for me and favour to me, beyond what I could have expected." God's loving-kindness to his people, all things considered, is wonderful; but some instances of it, even in this world, are in a special manner marvelous in their eyes; as this here, when God preserved David from the sword of Saul, in caves and woods, as safe as if he had been in a strong city. In Keilah, that strong city, God showed him great mercy, both in making him an instrument to rescue the inhabitants out of the hands of the Philistines and then in rescuing him from the same men who would have ungratefully delivered him up into the hand of Saul, Sa1 23:5, Sa1 23:12. This was marvellous loving-kindness indeed, upon which he writes, with wonder and thankfulness, Blessed be the Lord. Special preservations call for particular thanksgivings. 2. Within were fears; but God was better to him than his fears, Psa 31:22. He here keeps an account, (1.) Of his own folly, in distrusting God, which he acknowledges, to his shame. Though he had express promises to build upon, and great experience of God's care concerning him in many straits, yet he had entertained this hard and jealous thought of God, and could not forbear telling it him to his face. "I am cut off before thy eyes; thou hast quite forsaken me, and I must not expect to be looked upon or regarded by thee any more. I shall one day perish by the hand of Saul, and so be cut off before thy eyes, be ruined while thou lookest on," Sa1 27:1. This he said in his flight (so some read it), which denotes the distress of his affairs. Saul was just at his back, and ready to seize him, which made the temptation strong. In my haste (so we read it), which denotes the disturbance and discomposure of his mind, which made the temptation surprising, so that it found him off his guard. Note, It is a common thing to speak amiss when we speak in haste and without consideration; but what we speak amiss in haste we must repent of at leisure, particularly that which we have spoken distrustfully of God. (2.) Of God's wonderful goodness to him notwithstanding. Though his faith failed, God's promise did not: Thou hearest the voice of my supplication, for all this. He mentions his own unbelief as a foil to God's fidelity, serving to make his loving-kindness the more marvellous, the more illustrious. When we have thus distrusted God he might justly take us at our word, and bring our fears upon us, as he did on Israel, Num 14:28; Isa 66:4. But he has pitied and pardoned us, and our unbelief has not made his promise and grace of no effect; for he knows our frame. III. The exhortation and encouragement which he hereupon gives to all the saints, Psa 31:23, Psa 31:24. 1. He would have them set their love on God (Psa 31:23): O love the Lord! all you his saints. Those that have their own hearts full of love to God cannot but desire that others also may be in love with him; for in his favour there is no need to fear a rival. It is the character of the saints that they do love God; and yet they must still be called upon to love him, to love him more and love him better, and give proofs of their love. We must love him, not only for his goodness, because he preserves the faithful, but for his justice, because he plentifully rewards the proud doer (who would ruin those whom he preserves), according to their pride. Some take it in a good sense; he plentifully rewards the magnificent (or excellent) doer, that is daringly good, whose heart, like Jehoshaphat's, is lifted up in the ways of the Lord. He rewards him that does well, but plentifully rewards him that does excellently well. 2. He would have them set their hope in God (Psa 31:24): "Be of good courage; have a good heart on it; whatever difficulties or dangers you may meet with, the God you trust in shall by that trust strengthen your heart." Those that hope in God have reason to be of good courage, and let their hearts be strong, for, as nothing truly evil can befal them, so nothing truly good for them shall be wanting to them. In singing this we should animate ourselves and one another to proceed and persevere in our Christian course, whatever threatens us, and whoever frowns upon us.
Tyndale Open Study Notes
31:19-24 The psalmist thanks the Lord for answering his prayer (31:1-18) and rescuing him. 31:19-20 Since the godly are under the Lord’s protection and shelter, evil has no power over them.