Psalm 31 Study Notes

31:1-4 A number of different Hebrew words are used in these verses for refuge . . . rock, and fortress, all conveying the sense of the Lord as a source of security and protection (18:1-2). Fortresses were places of protection from an enemy (27:1). Rocks also symbolize stability, something in which a person can place his trust (Is 26:4). A net was metaphorically a malicious plot (35:7; 140:5).

31:5 Spirit could represent the person as a whole or the life-giving force that God gives to each person (Gn 7:22; Is 38:16). Hand means possession or control (Jos 7:7). Although here the expression of trust in the Lord is in the context of being protected from harm (or, more specifically, death), Jesus used these words as he was dying on the cross to describe the release of his own spirit to his Father (Lk 23:46).

31:6 Those who are faithful to the Lord and remain close to him should hate what he hates (101:3; 119:113; 139:21; see note at 15:4).

31:7 Because of his faithful love, God has noticed the psalmist’s affliction and paid attention to his troubles from the beginning.

31:8 Spacious place conveys the notion of being delivered from surrounding enemies who had someone enclosed without an exit (see note at 4:1).

31:9-10 Physical suffering often accompanies emotional distress. Eyes that are worn out, most likely from crying (6:7; 88:9; Jb 17:7), and bones that waste away (see 6:2; 22:14; 102:5) are figurative expressions describing frustration and grief. The additional idea of my iniquity as the cause shows the common perception that suffering is the result of sin. While this is true universally and generally, it is not always the case individually and specifically. The same issue is involved in the identification of suffering under God’s anger (see note at 6:1).

31:11-12 Suffering often results not only in ridicule from enemies but also in abandonment (being dreaded) by friends (38:11; 88:18; Jb 16:20; 19:13-19). In a very real sense, enemies and friends are not easily distinguished during such times.

31:13 The phrase terror . . . on every side occurs frequently in Jeremiah (Jr 6:25; 20:10; 46:5) and is a vivid way to describe being surrounded by enemies. Enemies also plotted to take Jeremiah’s life (Jr 11:19; 18:23). It is characteristic of the wicked to plot against the righteous (Ps 21:11; 37:12).

31:14-15 The request to be in God’s power instead of the power of one’s enemies is the central plea in this psalm (v. 5; cp. 2Sm 24:14).

31:16-18 The disgrace of one of God’s faithful ones reflects negatively on the Lord’s reputation (see notes at 22:6-8 and 25:1-3). Sheol is “the silence of death” (94:17; 115:17), where the dead are no longer able to communicate with the living. Death is the only thing that will quiet the deception (lying lips) of these enemies.

31:19 It is often said that God has stored up the sins and punishment of people (Jb 21:19; Hs 13:12), but here it is God’s goodness that is stored up for those who fear him (1Co 2:9).

31:20 On hide and conceal, see note at 17:8.

31:21 The psalmist likens his trouble to being in a city under siege. Alternately, it could be translated “in a fortified city” and be compared to how the Lord has cared for him.

31:22 To be cut off means to be separated, as in the case of being cut off from the Israelite community (Ex 12:15; Nm 19:13). The most extreme form of separation is death (Ex 9:15; 31:14; Jr 9:21). Being cut off from God’s sight refers to his rejection that results in separation from him. It is similar to other terms for rejection such as God being “far away” or “hiding” from the psalmist (see note at 10:1-2).

31:23 The loyal could also be “those with integrity” or “those with faith” (cp. Hab 2:4).

31:24 The words strong and courageous recall the words of God to Joshua and Israel to prepare them for the conquest of the promised land (Dt 31:6-7,23; Jos 1:6-7,9,18).