Psalms 31:1

PSALM 31

THE PERSECUTED ONE SURRENDERS TO THE LORD

As Barnes declared, "There can be no doubt that the inscription that ascribes this Psalm to David is correct."[1] We are surprised that Dummelow and others have suggested that Jeremiah might have been the author of this psalm, on the basis of some verses in Jeremiah which are very much like some of the passages in this chapter; but Jonah and Jeremiah were quoting the Psalms, not the other way around. As McCaw noted, "Jeremiah actually quoted verse 13 in Jeremiah 20:10."[2]

Another device of destructive critics is that of declaring the psalm to be a composite; but that proposition has been exposed and rejected by both Leupold and Yates. "The latter section of the Psalm describes an intensified problem on the part of the same author."[3] "Quite unacceptable is the division of the psalm into two parts, regarded separately, as though they had no connection with each other."[4]

The occasion for this psalm has been variously understood as having been in the days of David's flight before Absalom, and as connected with the period of David's fleeing for his life before the jealousy of King Saul. To us, the latter option appears to be preferable. "If the facts of this psalm are compared with 1 Samuel 23, where David is in flight before Saul, they are seen to be in agreement."[5] In the notes we shall mention some of these examples of agreement.

The paragraphing of the psalm is as follows: (1) A Plea for Help, Reinforced by the Psalmist's Attitude (Psalms 31:1-8); (2) The Psalmist's Pitiful Situation (Psalms 31:9-13); (3) Further Cries to God for Help (Psalms 31:14-18); (4) Praise of God's Goodness to His People (Psalms 31:19-22); and (5) A Closing Exhortation for All of God's Saints to Trust Him (Psalms 31:23-24).

"An unusual feature of this psalm is that it makes the journey twice from anguish to assurance, first in Psalms 31:1-8, and again in Psalms 31:9-24."[6] In the first place, such peaks and valleys are common enough in the experience of all men; but the abrupt changes in the progress of Saul's campaign to hunt David down and kill him afford the historical situation that corresponds perfectly to the changing moods of the psalm.

Psalms 31:1-8

"In thee, O Jehovah, do I take refuge;

Let me never be put to shame:

Deliver me in thy righteousness.

Bow down thine ear unto me; deliver me speedily:

Be thou to me a strong rock,

A house of defence to save me.

For thou art my rock and my fortress;

Therefore for thy name's sake lead me and guide me.

Pluck me out of the net that they have laid privily for me;

For thou art my stronghold.

Into thy hand I commend my spirit:

Thou hast redeemed me, O Jehovah, thou God of truth.

I hate them that regard lying vanities;

But I trust in Jehovah.

I will be glad and rejoice in thy lovingkindness;

For thou hast seen my affliction:

Thou hast known my soul in adversities;

And thou hast not shut me up into the hand of the enemy;

Thou hast set my feet in a large place."

That the psalm is most certainly David's appears in the use of such terms as `rock,' `stronghold,' `lovingkindness,' `thy righteousness,' and `fortress.' These expressions are found in dozens of David's psalms.

Note also that the word `enemy' in Psalms 31:8 is singular, suggesting that King Saul is the principle foe and the leader of those who have "laid a net" to capture David.

"For thy name's sake" (Psalms 31:3). See our discussion of this phrase in the Shepherd Psalm, above. It indicates that God's special care and protection are provided especially for those who are in covenant relation with the Lord. This is yet another mark of Davidic authorship.

"Pluck me out of the net" (Psalms 31:4). A device used by ancient murderers was that of casting a net over the intended victim, thus preventing his use of a sword or other weapon of defense, while they closed in upon him and destroyed him. David felt that the evil plot laid against him by Saul was the equivalent of just such a device.

"Into thy hands I commend my spirit" (Psalms 31:5). Our Lord himself made these the last of his seven words from the Cross, adding only the word "Father," at the beginning (Luke 23:46). However, quite unlike the verse quoted from Psalms 22 on that same occasion, we cannot believe that Jesus' use of these words identified this psalm as a prophecy of himself.

In fact, Jesus appears to have used these words in the same understanding of them that David apparently had, with this exception, "Whereas David commended his spirit to God that he might live and not die, Jesus used the same words to mean that he indeed would die, but that he would continue to live after the resurrection!

Jesus did not commended `his spirit' as distinct from `his body' to the Father. Did not the Father keep and preserve both? We believe that Jesus may well have used "spirit" in this passage as a synonym for the whole being, just as David evidently did here. Certainly, David used these words in the sense of both soul and body.

"David was not thinking of a final committal of his soul, as distinct from his body, into the hands of the Creator, but was solemnly committing himself, both soul and body, into Divine keeping, to be preserved from his enemies."[7]

"Jesus' use of these words has made this entire psalm sacred and memorable,"[8] for Christians throughout the ages. Countless saints of God have remembered and used the words in their very act of departing from this life. Stephen used the sentiment of them (Acts 7:59). Polycarp in his martyrdom is said to have made these his last words. And Adam Clarke tells us that the Latin rendition of these words are used in the last rites of the Catholic Church for those who are dying, "In manus tuas Domine, commendo spiritum meum."[9]

"I hate them that regard lying vanities" (Psalms 31:6). This is a reference to idols and is distinguished by the fact that the prophet Jonah quoted this very verse in his prayer from the belly of the great fish (Jonah 2:8).

The RSV changes the words "I hate," as they appear here, making them read "Thou hatest," apparently out of respect for the foolish notion of many modern religious people that the child of God must not "hate" anything. We agree with Ash that the words as they stand in our version "make good sense."[10]

"Thou hast set my feet in a large place" (Psalms 31:8). This expression means that David had, at this point, been liberated from his terrible anxieties, and that for the moment, at least, he was free and safe in the protection of the Lord,