Verse-by-Verse Bible Commentary
Psalms 31:19

Clarke's Commentary

Verse Psalms 31:19. 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.

Bridgeway Bible Commentary

Psalms 31:0 Trust amid apparent hopelessness

In his distress David is dependent entirely on the merciful goodness of God (1-2). He knows God’s character well enough to be assured that God will save him (3-5). God will bring victory to those who trust in him, and judgment on those who reject him for other gods (6-8).
Nevertheless, the psalmist’s faith is at times shaken by the intensity of his sufferings. Physically and spiritually he feels helpless almost to the point of despair (9-10). Enemies plot against him and friends have deserted him (11-13). Yet he trusts in the steadfast love of God, believing that God will deliver him and destroy his enemies (14-18). He knows that the God in whom he trusts is unfailingly faithful to his people (19-20), and he recalls how God has saved him in the past (21-22). He urges all God’s people to love and trust him with patience and courage. Then they will have the strength to bear whatever troubles they meet (23-24).

Coffman's Commentaries on the Bible

PRAISE OF GOD’S GOODNESS TO HIS PEOPLE

“Oh how great is thy goodness, Which thou hast laid up for them that fear thee, Which thou hast wrought for them that take refuge in thee. In the covert of thy presence wilt thou hide them from the plottings of man: Thou wilt keep them secretly in a pavilion from the strife of tongues. Blessed be Jehovah; for he hath showed me his marvelous lovingkindness in a strong city. As for me, I said in my haste, I am cut off from before thine eyes: Nevertheless thou heardest the voice of my supplications, When I cried unto thee.”

“Great is thy goodness… laid up” (Psalms 31:19). This is a theme often reiterated in the words of the apostles and of Christ himself. Jesus said, “Great is your reward in heaven” (Matthew 5:12); and Paul, quoting from Isaiah 64:4, or perhaps inspired by such lines, elaborated them as follows:

“Things which eye saw not, and ear heard not, And which entered not into the heart of man.
Whatsoever things God prepared for them that love him”
(1 Corinthians 2:9).

The full meaning of such passages exceeds the boundaries of human imagination. The goodness of God stored up for the redeemed is far superior to anything conceivable in finite minds.

“From the strife of tongues” (Psalms 31:20). This is a reference to the vicious slanderers who took sides with king Saul and by their slanderous words against David brought great sorrow and apprehension upon him.

“He has showed me his marvelous lovingkindness in a strong city” (Psalms 31:21). Radical critics by their late-dating of this psalm and denying David as its author are unable to interpret it. Addis stated that “This reference to `a strong city’ makes no sense.”W. E. Addis, p. 378. Of course, it wouldn’t make any sense to anyone trying to understand it as having been written by anyone other than David. On the other hand, any believer may understand it with no trouble whatever. DeHoff explained the meaning perfectly:

“This is probably a reference to David’s taking refuge with Achish, king of Gath, who gave him Ziklag, a fortified city where David dwelt with his men during the period of his flight from Saul (1 Samuel 27:6). The passage also may teach in a figurative sense that David was as safe in the hands of God as he would have been in a fortified city.”George DeHoff’s Commentary, p. 123.

These verses are also another link in the chain of evidence that points to the time of David’s efforts to escape the jealous hatred of king Saul as the most acceptable understanding of the occasion when the psalm was written.

Barnes' Notes on the Whole Bible

Oh how great is thy goodness - That is, in view of the divine protection and favor in such cases, or when thus assailed. The psalmist seems to have felt that it was an inexpressible privilege thus to be permitted to appeal to God with the assurance of the divine protection. In few circumstances do people feel more grateful for the opportunity of appealing to God than when they are reviled and calumniated. As there is nothing which we feel more keenly than calumny and reproach, so there can be no circumstances when we more appreciate the privilege of having such a Refuge and Friend as God.

Which thou hast laid up - Which thou hast “treasured” up, for so the Hebrew word means. That is, goodness and mercy had been, as it were, “treasured up” for such an emergency - as a man treasures up food in autumn for the wants of winter, or wealth for the wants of old age. The goodness of God is thus a treasure garnered up for the needs of His people - a treasure always accessible; a treasure that can never be exhausted.

For them that fear thee - Or “reverence” thee - fear or reverence being often used to denote friendship with God, or religion. See the notes at Psalms 5:7.

Which thou hast wrought for them - Which thou hast “made” for them (Hebrew); or, which thou hast secured as if by labor; that is, by plan and arrangement. It was not by chance that that goodness had been provided; God had done it in a manner resembling the act of a man who lays up treasure for his future use by plan and by toil. The idea is, that all this was the “work” of a benevolent God; a God who had carefully anticipated the wants of his people.

For them that trust in thee - who rely upon Thee in trouble, in danger, and in want; who feel that their only reliance is upon Thee, and who do actually trust in Thee.

Before the sons of men - That is, Thou hast performed this in the presence of the sons of men, or in the presence of mankind. God had not only laid it up in secret, making provision for the wants of His people, but he had worked out this deliverance before people, or had shown His goodness to them openly. The acts of benevolence or goodness in the case were - “first,” that he had “treasured up” the resources of His goodness by previous arrangement, or by anticipation, for them; and “second,” that he had “wrought out” deliverance, or had “manifested” his goodness by interposing to save, and by doing it openly that it might be seen by mankind.

Calvin's Commentary on the Bible

19.O how great is thy goodness which thou hast hidden for them that fear thee! In this verse the Psalmist exclaims that God is incomprehensibly good and beneficent towards his servants. Goodness here means those divine blessings which are the effects of it. The interrogatory form of the sentence has a peculiar emphasis; for David not only asserts that God is good, but he is ravished with admiration of the goodness which he had experienced. It was this experience, undoubtedly, which caused him break out into the rapturous language of this verse; for he had been marvellously and unexpectedly delivered from his calamities. By his example, therefore, he enjoins believers to rise above the apprehension of their own understanding, in order that they may promise themselves, and expect far more from the grace of God than human reason is able to conceive. He says that the goodness of God is hidden for his servants, because it is a treasure which is peculiar to them. It, no doubt, extends itself in various ways to the irreligious and unworthy, and is set before them indiscriminately; but it displays itself much more plenteously and clearly towards the faithful, because it is they alone who enjoy all God’s benefits for their salvation. God

“maketh his sun to rise on the evil and on the good,”
(Matthew 5:45,)

and shows himself bountiful even to the irrational creation; but he declares himself a Father, in the true and full sense of the term, to those only who are his servants. It is not without reason, therefore, that the goodness of God is said to be hidden for the faithful, whom alone he accounts worthy of enjoying his favor most intimately and tenderly. Some give a more subtle interpretation of the phrase, the goodness of God is hidden, explaining it as meaning that God, by often exercising his children with crosses and afflictions, hides his favor from them, although, at the same time, he does not forget them. It is more probable, however, that it should be understood of a treasure which God has set apart and laid up in store for them, unless perhaps we choose to refer it to the experience of the saints, because they alone, as I have said, experience in their souls the fruit of divine goodness; whereas brutish stupidity hinders the wicked from acknowledging God as a beneficent Father, even while they are devouring greedily his good things. And thus it comes to pass, that while the goodness of God fills and overspreads all parts of the world, it is notwithstanding generally unknown. But the mind of the sacred writer will be more clearly perceived from the contrast which exists between the faithful and those who are strangers to God’s love. As a provident man will regulate his liberality towards all men in such a manner as not to defraud his children or family, nor impoverish his own house, by spending his substance prodigally on others; so God, in like manner, in exercising his beneficence to aliens from his family, knows well how to reserve for his own children that which belongs to them as it were by hereditary right; that is to say, because of their adoption. ⁽⁶⁴⁹⁾ The attempt of Augustine to prove from these words that those who unbelievingly dread God’s judgment have no experience of his goodness, is most inappropriate. To perceive his mistaken view of the passage, it is only necessary to look to the following clause, in which David says that God makes the world to perceive that he exercises inestimable goodness towards those who serve him, both in protecting them and in providing for their welfare. Whence we learn, that it is not of the everlasting blessedness which is reserved for the godly in heaven that the Psalmist here speaks, but of the protection and other blessings which belong to the preservation of the present life; which he declares to be so manifest that even the ungodly themselves are forced to become eye-witnesses of them. The world, I admit, passes over all the works of God with its eyes shut, and is especially ignorant of his fatherly care of the saints; still it is certain that there shine forth such daily proofs of it, that even the reprobate cannot but see them, except in so far as they willingly shut their eyes against the light. David, therefore, speaks according to truth, when he declares that God gives evidences of his goodness to his people before the sons of men, that it may be clearly seen that they do not serve him unadvisedly or in vain. ⁽⁶⁵⁰⁾

(649) “C’est a dire, a cause de leur adoption.” — Fr.

(650) “Before the sons of men, i.e. openly, so that the world must acknowledge ‘there is a reward for the righteous man.’ Compare Psalms 58:11.” —French and Skinner.

Smith's Bible Commentary

Let's turn now in our Bibles to Psalms 31:1-24 . This thirty-first psalm is actually divided into three sections. The first one covering the first eight verses, the second one covering verses Psalms 31:9-18 , and Psalms 31:1-24 : ,the final section from nineteen to the end of the psalm. In the first section of the psalm, with David it is sort of a mixture between trust and trial. In the next section the trial is overcome by the trust. And then in the final section it is the triumph of the trusting in the Lord. So the first section through verse Psalms 31:8 the trusting and the trials.

In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness. Bow down thine ear to me; deliver me speedily: be thou my strong rock, for a house of defense to save me. For thou art my rock and my fortress; therefore for thy name's sake lead me, and guide me ( Psalms 31:1-3 ).

So a prayer of David declaring that he put his trust in the Lord. Asking God to deliver him. Asking God to hear him and to hear him speedily. I like that. When I pray I like God to hear me speedily. I really don't like when God says, "Wait." Or when He exhorts me towards patience. I like... I am a man of action, and I like God to work quickly when I am in trouble.

"Be Thou my strong rock and a house of defense, for Thou art my rock and my fortress." Now David often speaks of God as his rock and as his fortress. I guess you would really have to go over to the land of Israel to appreciate this fully. The Israelis have a joke that they will tell you when you first arrive. They will say that God dispatched two angels to distribute the rocks over the face of the earth. And that the one angel went all over the earth scattering his rocks, sort of spreading them out all over the entire earth. And the other angel just was tired and so he dumped all of his rocks on Israel. It is a rocky place. But the rocks afforded a tremendous place of defense in those days. And so in speaking of God as a rock, you are speaking actually of God being a shield to you, a defense. So God is my rock. He is my place of defense. He is my fortress. And oftentimes God is spoken of in the figure of a rock.

Now in the Proverbs there are three things on the earth that are small, yea four that are small but exceedingly wise. And he speaks of the conies; they are just a feeble folk. It is sort of a... a coney is sort of related partly to the rabbit family. It looks something like a rabbit, and yet on the other hand, it looks sort of like an overgrown rat. Down in Engedi when you go in there, there is a lot of reeds along the stream, and there are hundreds of these conies down in that area. And the scripture says, "The coney is a feeble folk." It is actually a very defenseless kind of an animal. It is sort of... well, it really is a defenseless animal. It doesn't have any way of defending itself from a predatory type of an animal. And so it says that a coney is a feeble folk, but he makes his home in the rock. So the conies crawl back in the rocks and the wolves, or whatever can stand on the outside and just bark and howl and all, but they can't get to them. So it is actually, the four things on the earth small, exceeding wise, the coney is one of them. The wisdom is knowing its weakness. It has enough sense to make its home in the rock.

Now, we, knowing our weakness, ought to have enough sense to make our home in the Rock. "The Lord is my rock and my fortress." I know that I am weak. I know that I cannot really defend myself from the attacks of the enemy. I know his powers. I know his wiles. I know his guises. I know that I am no match. So it is so important, knowing my weaknesses, that I make my home in the Rock, Jesus Christ. Who then becomes my rock and my fortress. And then asking God to lead me and guide me for His name's sake.

Pull me out of the net that they have privately laid for me: for thou art my strength. For into thine hand I commit my spirit ( Psalms 31:4-5 ):

This is what Jesus, of course, cried from the cross at the time of His death, "Father, into Thine hands I commend My Spirit" ( Luke 23:46 ).

thou hast redeemed me, O LORD God of truth. I have hated them that regard lying vanities: but I trust in the LORD. I will be glad and rejoice in thy mercy: for you have considered my trouble; you have known my soul in adversities; Thou hast not shut me up into the hand of the enemy: you have set my feet in a large room ( Psalms 31:5-8 ).

Now we enter into the second section where the trial is overcome by the trust.

Have mercy upon me, O LORD, for I am in trouble: my eye is consumed with grief, yea, my soul and my belly. For my life is spent with grief, and my years with sighing: my strength fails because of my iniquity, and my bones are consumed. I was a reproach among all mine enemies, but especially among my neighbors, and a fear to mine acquaintance: they that did see me without fled from me. I am forgotten as a dead man out of mind: I am like a broken vessel. For I have heard the slander of many: fear was on every side: while they took counsel together against me, they devised to take away my life ( Psalms 31:9-13 ).

So they have set a net for David. They are talking about him. His life is filled with grief and with sighing. He is a reproach of his enemies. Even his friends have forsaken him. They treat him like a dead man. Out of mind. Like a vessel that is broken, of no further value.

But I trusted in thee, O LORD: I said, Thou art my God. My times are in your hand: deliver me from the hand of my enemies, and from them that persecute me. Make thy face to shine upon thy servant: save me for thy mercies' sake. Let me not be ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave. And let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous ( Psalms 31:14-18 ).

Into the final section now, into the triumph of his trusting.

Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men! Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues. Blessed be the LORD: for he hath showed me his marvelous kindness in a strong city. For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee. O love the LORD, all ye his saints: for the LORD preserveth the faithful, and plentifully rewards the proud doer. Be of good courage, and he will strengthen your heart, all ye that hope in the LORD ( Psalms 31:19-24 ).

So the triumph of trusting and then the encouragement of others. Having experienced the help of God, I then seek to share and to encourage others to also receive God's help and God's work in their life. "

Dr. Constable's Expository Notes

Psalms 31

This lament-thanksgiving psalm grew out of an experience in David’s life in which his foes plotted to kill him. That incident reminded David that the Lord would protect those who trust in Him. He urged others who might encounter similar affliction to love and trust in God as well.

Dr. Constable's Expository Notes

5. David’s praise of God 31:19-22

The psalmist extolled Yahweh for His goodness to those who seek refuge in Him. God protects them from evil conspiracies and verbal attacks. The Lord had been faithful to David under attack. The reference to the besieged city (Psalms 31:21) could be figurative or literal. Even though David’s faith had faltered, God still supported and saved him.

Gill's Exposition of the Whole Bible

[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, Jeremiah 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, Hosea 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.

Henry's Complete Commentary on the Bible

      19 Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men!   20 Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues.   21 Blessed be the LORD: for he hath showed me his marvellous kindness in a strong city.   22 For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee.   23 O love the LORD, all ye his saints: for the LORD preserveth the faithful, and plentifully rewardeth the proud doer.   24 Be of good courage, and he shall strengthen your heart, all ye that hope in the LORD.

      We have three things in these verses:--

      I. The believing acknowledgment which David makes of God's goodness to his people in general, Psalms 31:19; Psalms 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 (1 Peter 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,Isaiah 61:9.

      2. God preserves man and beast; but he is, in a special manner, the protector of his own people (Psalms 31:20; Psalms 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,Jeremiah 36:36. 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, Psalms 31:21; Psalms 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, 1 Samuel 23:5; 1 Samuel 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, Psalms 31:22; Psalms 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," 1 Samuel 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, Numbers 14:28; Isaiah 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, Psalms 31:23; Psalms 31:24. 1. He would have them set their love on God (Psalms 31:23; Psalms 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 ( Psalms 31:24; Psalms 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.