Verse-by-Verse Bible Commentary
Psalms 31:20

Clarke's Commentary

Verse Psalms 31:20. Thou shalt hide them in the secret of thy presence — בסתר פניך besether paneycha, "With the covering of thy countenance." Their life shall be so hidden with Christ in God, that their enemies shall not be able to find them out. To such a hiding-place Satan himself dare not approach. There the pride of man cannot come.

Thou shalt keep them secretly in a pavilion — Thou shalt put them in the innermost part of thy tent. This implies that they shall have much communion and union with God; that they shall be transformed into his likeness, and have his highest approbation.

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

Thou shalt hide them in the secret of thy presence - See the notes at Psalms 27:5. The phrase “secret of thy presence” means thy “secret presence.” The Hebrew is: “the secret of thy face;” and the idea is, that He would hide them, or withdraw them from public view, or from the view of their enemies, into the very place where He Himself dwelt, so that they would be before Him and near Him; so that His eye would be upon them, and that they would be certain of His protection. The language here is the same as in Psalms 27:5, except that the word “face” or “presence” is used here instead of the word “tabernacle.” The idea is the same.

From the pride of man - The Hebrew word here rendered “pride” - רכס rôkes - means properly “league” or “conspiracy;” then, “snares” or “plots.” It occurs nowhere else in the Scriptures, though the corresponding verb - רכס râkas - occurs twice, meaning to “bind on” or “to,” Exodus 28:28; Exodus 39:21. The word here means “league” or “conspiracy,” and the idea is, that when the wicked form a conspiracy, or enter into a league against the righteous, God will take them, as it were, into His own immediate presence, and will protect them.

Thou shalt keep them secretly - Thou wilt “hide” them as with Thyself.

In a pavilion - In Thy tent, or dwelling-place. See the notes at Psalms 27:5.

From the strife of tongues - Slander; reproach; calumny. This does not mean the strife of tongues among themselves, or their contentions with each other, but the united clamors of the whole against Himself. God would guard the righteous from their reproaches, or their efforts to ruin them by slander. Compare Psalms 37:5-6.

Calvin's Commentary on the Bible

20.Thou shalt hide them in the secret of thy countenance. In this verse the Psalmist specially commends the grace of God, because it preserves and protects the faithful against all harm. As Satan assiduously and by innumerable means opposes their welfare, and as the greater part of the world is at deadly war with them, they must be exposed to many dangers. Unless God, therefore, protected them by his power, and came from time to time to their aid, their condition would be most miserable. The Psalmist makes an allusion to the hiding which he had just mentioned, and although the metaphor may, at first sight, appear somewhat harsh, it very aptly expresses, that provided the Lord take care of them, the faithful are perfectly safe under his protection alone. By this eulogium, therefore, he sublimely extols the power of divine Providence, because it alone suffices to ward off every species of evil, and while it shines upon the godly, it blinds the eyes of all the wicked, and weakens their hands. ⁽⁶⁵¹⁾ In the opinion of some, the Psalmist, when he speaks of the secret of God’s countenance, refers to the sanctuary, an interpretation which I do not altogether reject, although it does not appear to me sufficiently solid. Again, he says that God hides the faithful from the pride of man and the strife of tongues, because, if God restrain not the wicked, we know that they have the audacity to break forth with outrageous violence against the truly godly; but however unbridled their lust and insolence may be, God preserves his people from harm, by wondrously covering them with the brightness of his countenance. Some translate the Hebrew word ריכסים, rikasim, conspiracies, ⁽⁶⁵²⁾ others perversities, but without any reason; nor, indeed, does the etymology of the word admit of it, for it comes from a root which signifies to lift up, or to elevate. To pride is added the strife of tongues, because God’s children have cause to fear not only the inhuman deeds of their enemies, but also their still more wicked and violent calumnies, as David himself more than enough experienced. And as our innocence ought to be justly dearer to us than our life, let us learn to cultivate uprightness in such a manner as that, trusting to God’s protection, we may disregard every false calumny. And let us always remember that it is God’s peculiar prerogative to vindicate his people from all unjust reproaches.

(651) “Et que quand elle luit sur les fideles, ses rayons sont pour esblouir les yeux de tous les iniques, et affoiblir leur mains.." — Fr.

(652) This is the reading adopted by Walford. “רכס,מרכסי , colligavit: hence ‘bands,’ ‘conspiracies.’”

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

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", Psalms 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 Isaiah 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 Psalms 91:1; and that "from the pride of man", which otherwise would at once oppress, bear them down, and destroy them, Psalms 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, Acts 23:9.

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.