Psalm 31:20 Komentář

It is probable that David penned this psalm when he was persecuted by Saul; some passages in it agree particularly to the narrow escapes he had, at Keilah (Sa1 23:13), then in the wilderness of Maon, when Saul marched on one side of the hill and he on the other, and, soon after, in the cave in the wilderness of En-gedi; but that it was penned upon any of those occasions we are not told. It is a mixture of prayers, and praises, and professions of confidence in God, all which do well together and are helpful to one another. I. David professes his cheerful confidence in God, and, in that confidence, prays for deliverance out of his present troubles (Psa 31:1-8). II. He complains of the very deplorable condition he was in, and, in the sense of his calamities, still prays that God would graciously appear for him against his persecutors (Psa 31:9-18). III. He concludes the psalm with praise and triumph, giving glory to God, and encouraging himself and others to trust in him (Psa 31:19-24). To the chief musician. A psalm of David.

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

Thou shall hide them in the secret of thy presence,.... That is, those that fear the Lord and trust in him; and therefore they are called his "hidden ones", Psa 83:3; these the Lord preserves in times of trouble and danger, and when his indignation is out against others; and so the Targum is, "in the time of thine anger"; see Isa 26:20; the presence of God is their protection, he himself is a wall of fire round about them, his favour compasses them as a shield, and they are kept as in a garrison by his power; see Psa 91:1; and that "from the pride of man", which otherwise would at once oppress, bear them down, and destroy them, Psa 124:1; thou shall keep them secretly in a pavilion from the strife of tongues; which areas a sharp sword, and from whence proceed devouring words, such contradiction of sinners as Christ endured; not that the saints are kept free from the reproaches of men, from the lash of their tongues, but from being harmed by them; and sometimes, through the strivings and contentions of men with one another, they privately escape and are preserved, as the Apostle Paul was, Act 23:9.

God’s abounding goodness aids us in a hidden way, and in the present life it is not clearly evident. For every objection of unbelievers would be removed, could we actually see what we only hope for. But our hopes await the ages to come, so that there may then be revealed what at present our faith alone apprehends.

"You will protect them in Your tabernacle from the contradiction of tongues" [Psalm 31:20]. But here meanwhile while evil tongues murmur against them, saying, Who has come thence? You will protect them in the tabernacle, that of faith in those things, which the Lord wrought and endured for us in time.

Although the just suffer trials in this age, a greater sweetness awaits them, if they persevere to the future, which the Lord hides meanwhile for those who fear him. He does not wish to show it in this age, so he may complete it for the ones hoping in him in the presence of those who mock them. Now he hides them in the secret of his presence from the vexation of people.… Then he magnifies his mercy when he prepares a fortified city, which angels surround, the mother city of holy Jerusalem.

Then when he says, "You will hide them," he shows the benefits of God toward the saints through liberation from evil. But because man can suffer a twofold evil -- namely, in deed and in word -- first he shows when he protects from the first evil. Second, how from the second, at "You will protect them." He says therefore, "You will hide them," and so on. He speaks by way of similitude: just as if someone were sought for death, whoever hid him in the secret places of his house, there he would be safe. So it is with the saints. The wicked persecute them, but God hides them in the secret place, that is, he will lead them to that hidden place of his sweetness: Col. 3: "Your life is hidden with Christ in God." But this will be perfectly in the future, when they will see him face to face: 1 Cor. 13: "Then we shall see him face to face, as he is." And this is what he says, "Of your face." But even in the present he hides them, insofar as we see something of the sweetness of his glory in contemplation. And he hides them to such an extent that men cannot disturb those who are established in the love of God: Wis. 3: "The souls of the just are in the hand of God," and so on. Or, not feeling the disturbances that men suffer in judgment: Wis. 5: "They shall be troubled with terrible fear," and so on. Likewise, insofar as a man is hidden in contemplation and does not feel the disturbances of the world: Wis. 8: "Entering into my house, I shall find rest with her," and so on. Second, he shows how they are hidden from evil speakers when he says, "You will protect them," and so on. For some are protected from evildoers but not from evil speakers; for not all are protected from this evil. Hence Octavian responded to Tiberius, who was zealous on his behalf against those who spoke ill of him: "I do not want you to be troubled on this matter, Tiberius. It is enough for us that no one can harm us." He says therefore, "You will protect them in your tabernacle." This refers to the present Church, which is the tabernacle of those who are fighting: Is. 4: "The tabernacle shall be for a shade in the daytime from the heat," and so on. And this, "from the contradiction of tongues," which either by blaspheming God or by teaching falsehoods, contradict truthful doctrine -- such as schisms and various heresies: Job 16: "A slanderer is raised up against my face, contradicting me." If therefore one has recourse to the tabernacle of God, that is, to the Church and to the secrets of its faith, there one finds a secure defense against such contradiction of tongues.

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

the secret of thy presence--or, covering of Thy countenance; the protection He thus affords; compare Psa 27:5 for a similar figure; "dwelling" used there for "presence" here. The idea of security further presented by the figure of a tent and a fortified city [Psa 31:21].