TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 131:1–3. His three-level outline is real structure in the source text, so it is rendered as structure.
Here are two things which will be comforts to us: -
I.Consciousness of our integrity.
This was David's rejoicing, that his heart could witness for him that he had walked humbly with his God, notwithstanding the censures he was under and the temptations he was in.
1.He aimed not at a high condition, nor was he desirous of making a figure in the world, but, if God had so ordered, could have been well content to spend all his days, as he did in the beginning of them, in the sheep-folds. His own brother, in a passion, charged him with pride (Sa1 17:28), but the charge was groundless and unjust. God, who searches the heart, knew,
(1.)That he had no conceited opinion of himself, or his own merits: Lord, my heart is not haughty. Humble saints cannot think so well of themselves as others think of them, are not in love with their own shadow, nor do they magnify their own attainments or achievements. The love of God reigning in the heart will subdue all inordinate self-love.
(2.)That he had neither a scornful nor an aspiring look: "My eyes are not lofty, either to look with envy upon those that are above me or to look with disdain upon those that are below me." Where there is a proud heart there is commonly a proud look (Pro 6:17), but the humble publican will not so much as lift up his eyes.
(3.)That he did not employ himself in things above his station, in things too great or too high for him. He did not employ himself in studies too high; he made God's word his meditation, and did not amuse himself with matters of nice speculation or doubtful disputation, or covet to be wise above what is written. To know God and our duty is learning sufficiently high for us. He did not employ himself in affairs too great; he followed his ewes, and never set up for a politician; no, nor for a soldier; for, when his brethren went to the wars, he staid at home to keep the sheep. It is our wisdom, and will be our praise, to keep within our sphere, and not to intrude into things which we have not seen, or meddle with that which does not belong to us. Princes and scholars must not exercise themselves in matters too great, too high, for men: and those in a low station, and of ordinary capacities, must not pretend to that which is out of their reach, and which they were not cut out for. Those will fall under due shame that affect undue honours.
2.He was well reconciled to every condition that God placed him in (Psa 131:2): I have behaved and quieted myself as a child that is weaned of his mother. As he had not proudly aimed at the kingdom, so, since God had appointed him to it, he had not behaved insolently towards any, nor been restless in his attempts to get the crown before the time set; but,
(1.)He had been as humble as a little child about the age of a weanling, as manageable and governable, and as far from aiming at high things; as entirely at God's disposal as the child at the disposal of the mother or nurse; as far from taking state upon him, though anointed to be king, or valuing himself upon the prospect of his future advancement, as a child in the arms. Our Saviour has taught us humility by this comparison (Mat 18:3); we must become as little children.
(2.)He had been as indifferent to the wealth and honour of this world as a child is to the breast when it is thoroughly weaned from it. I have levelled and quieted myself (so Dr. Hammond reads it) as a child that is weaned. This intimates that our hearts are naturally as desirous of worldly things as the babe is of the breast, and in like manner relish them, cry for them, are fond of them, play with them, and cannot live without them. But, by the grace of God, a soul that is sanctified, is weaned from those things. Providence puts wormwood upon the breast, and that helps to wean us. The child is perhaps cross and fretful while it is in the weaning and thinks itself undone when it has lost the breast. But in a day or two it is forgotten; the fret is over, and it accommodates itself well enough to a new way of feeding, cares no longer for milk, but can bear strong meat. Thus does a gracious soul quiet itself under the loss of that which it loved and disappointment in that which it hoped for, and is easy whatever happens, lives, and lives comfortably, upon God and the covenant-grace, when creatures prove dry breasts. When our condition is not to our mind we must bring our mind to our condition; and then we are easy to ourselves and all about us; then our souls are as a weaned child.
II.Confidence in God; and this David recommends to all Israel of God, no doubt from his own experience of the benefit of it (Psa 131:3):
Let Israel hope in the Lord, and let them continue to do so henceforth and for ever. Though David could himself wait patiently and quietly for the crown designed him, yet perhaps Israel, the people whose darling he was, would be ready to attempt something in favour of him before the time; and therefore endeavours to quiet them too, and bids them hope in the Lord that they should see a happy change of the face of affairs in due time. Thus it is good to hope and quietly to wait for the salvation of the Lord.
Historical interpretation
Four Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Celsus, … as one who has heard the subject of humility greatly talked about but who has not been at pains to understand it, would wish to speak evil of that humility that is practiced among us, and imagines that it is borrowed from some words of Plato imperfectly understood, where he expresses himself in the Laws as follows: “Now God, according to the ancient account, having in himself both the beginning and end and middle of all existing things, proceeds according to nature and marches straight on. He is constantly followed by justice, which is the avenger of all breaches of the divine law: he who is about to become happy follows [justice] closely in humility, and becomingly adorned.” He did not observe, however, that in writers much older than Plato the following words occur in a prayer: “Lord, my heart is not haughty or my eyes lofty, neither do I walk in great matters, nor in things too wonderful for me; if I had not been humble,” etc. Now these words show that one who is of humble mind does not by any means humble himself in an unseemly or inauspicious manner, falling down on his knees or casting himself headlong on the ground, putting on the dress of the miserable or sprinkling himself with dust. But he who is of humble mind in the sense of the prophet, while “walking in great and wonderful things,” which are above his capacity—namely, those doctrines that are truly great and those thoughts that are wonderful—“humbles himself under the mighty hand of God.” If there are some, however, who through their stupidity have not clearly understood the doctrine of humiliation and act as they do, it is not our doctrine that is to be blamed; but we must extend our forgiveness to the stupidity of those who aim at higher things and owing to their foolishness of mind fail to attain them. He who is “humble and becomingly adorned,” is so in greater degree than Plato’s “humble and becomingly adorned” individual: for he is humble and becomingly adorned on the one hand, because “he walks in things great and wonderful,” which are beyond his capacity; and humble, on the other hand, because, while being in the midst of such, he yet voluntarily humbles himself, not under anyone at random but under “the mighty hand of God,” through Jesus Christ, the teacher of such instruction, “who did not deem equality with God a thing to be eagerly clung to, but made himself of no reputation and took on him the form of a servant, and being found in fashion as a man, humbled himself and became obedient unto death, even the death of the cross.” And so great is this doctrine of humiliation that it has no ordinary individual as its teacher; but our great Savior says, “Learn of me, for I am meek and lowly of heart, and you shall find rest for your souls.”
This Psalm, a short one, which demands an analytical rather than a homiletical treatment, teaches us the lesson of humility and meekness. Now, as we have in a great number of other places spoken about humility, there is no need to repeat the same things here. Of course we are bound to bear in mind in how great need our faith stands of humility when we hear the Prophet thus speaking of it as equivalent to the performance of the highest works: O Lord, my heart is not exalted. For a troubled heart is the noblest sacrifice in the eyes of God. The heart, therefore, must not be lifted up by prosperity, but humbly kept within the bounds of meekness through the fear of God.
Neither have My eyes been lifted up. The strict sense of the Greek here conveys a different meaning; οὐδὲ ἐμετεωρίσθησαν οἱ ὀφθαλμοί μου, that is, have not been lifted up from one object to look on another. Yet the eyes must be lifted up in obedience to the Prophet's words: Lift up your eyes and see who has displayed all these things. Isaiah 40:26 And the Lord says in the gospel: Lift up your eyes, and look on the fields, that they are white unto harvest. John 4:35 The eyes, then, are to be lifted up: not, however, to transfer their gaze elsewhere, but to remain fixed once for all upon that to which they have been raised.
Then follows: Neither have I walked amid great things, nor amid wonderful things that are above me. It is most dangerous to walk amid mean things, and not to linger amid wonderful things. God's utterances are great; He Himself is wonderful in the highest: how then can the psalmist pride himself as on a good work for not walking amid great and wonderful things? It is the addition of the words, which are above me, that shows that the walking is not amid those things which men commonly regard as great and wonderful. For David, prophet and king as he was, once was humble and despised and unworthy to sit at his father's table; but he found favour with God, he was anointed to be king, he was inspired to prophesy. His kingdom did not make him haughty, he was not moved by hatreds: he loved those that persecuted him, he paid honour to his dead enemies, he spared his incestuous and murderous children. In his capacity of sovereign he was despised, in that of father he was wounded, in that of prophet he was afflicted; yet he did not call for vengeance as a prophet might, nor exact punishment as a father, nor requite insults as a sovereign. And so he did not walk amid things great and wonderful which were above him.
Let us see what comes next: If I was not humble-minded but have lifted up my soul. What inconsistency on the Prophet's part! He does not lift up his heart: he does lift up his soul. He does not walk amid things great and wonderful that are above him; yet his thoughts are not mean. He is exalted in mind and cast down in heart. He is humble in his own affairs: but he is not humble in his thought. For his thought reaches to heaven, his soul is lifted up on high. But his heart, out of which proceed, according to the Gospel, evil thoughts, murders, adulteries, fornications, thefts, false witness, railings Matthew 15:19, is humble, pressed down beneath the gentle yoke of meekness. We must strike a middle course, then, between humility and exaltation, so that we may be humble in heart but lifted up in soul and thought.
I know your humility. I know that you can say with sincerity, “Lord, my heart is not haughty or my eyes lofty”; I know that in your heart as in that of your mother the pride through which the devil fell has no place. It would be time wasted to write to you about it; for there is no greater folly than to teach a pupil what he knows already. But now that you have despised the boastfulness of the world, do not let the fact inspire you with new boastfulness. Harbor not the secret thought that having ceased to court attention in garments of gold you may begin to do so in mean attire. And when you come into a room full of brothers and sisters, do not sit in too low a place or plead that you are unworthy of a footstool. Do not deliberately lower your voice as though worn out with fasting; or, leaning on the shoulder of another, mimic the tottering gait of one who is faint. Some women, it is true, disfigure their faces so that they may appear to other people to fast. As soon as they catch sight of any one, they groan, they look down; they cover up their faces, except for one eye, which they keep free to see with. Their dress is somber, their girdles are of sackcloth, their hands and feet are dirty; only their stomachs—which cannot be seen—are hot with food. Of these the psalm is sung daily: “The Lord will scatter the bones of them that please themselves.” Others change their garb and assume the appearance of men, being ashamed of being what they were born to be—women. They cut off their hair and are not ashamed to look like eunuchs. Some clothe themselves in goat’s hair, and, putting on hoods, pretending to become children again by making themselves look like so many owls.
"Lord, my heart is not lifted up" [Psalm 131:1]. He has offered a sacrifice. Whence do we prove that he has offered a sacrifice? Because humility of heart is a sacrifice....If there is no sacrifice, there is no Priest. But if we have a High Priest in Heaven, who intercedes with the Father for us (for He has entered into the Holy of Holies, within the veil),...we are safe, for we have a Priest; let us offer our sacrifice there. Let us consider what sacrifice we ought to offer; for God is not pleased with burnt-offerings, as you have heard in the Psalm. But in that place he next shows what he offers: The sacrifice of God is a troubled spirit: a broken and a contrite heart, O God, shall Thou not despise.
"Lord, my heart was not lifted up, neither were my eyes raised on high" [Psalm 131:1]; "I have not exercised myself in great matters, nor in wonderful things which are too high for me" [Psalm 131:2]. Let this be more plainly spoken and heard. I have not been proud: I have not wished to be known among men as for wondrous powers; nor have I sought anything beyond my strength, whereby I might boast myself among the ignorant. As that Simon the sorcerer wished to advance into wonders above himself, on that account the power of the Apostles more pleased him, than the righteousness of Christians....What is above my strength, he says, I have not sought; I have not stretched myself out there, I have not chosen to be magnified there. How deeply this self-exaltation in the abundance of graces is to be feared, that no man may pride himself in the gift of God, but may rather preserve humility, and may do what is written: "The greater you are, the more humble yourself, and you shall find favour before the Lord:" [Sirach 3:18] how deeply pride in God's gift should be feared, we must again and again impress upon you....
And so it is most clearly established by examples and testimonies from Scripture that the mischief of pride, although it comes later in the order of the combat, is yet earlier in origin and is the beginning of all sins and faults. Neither is it (like the other vices) simply fatal to its opposite virtue—that is, humility—but it is also at the same time destructive of all virtues. Nor does it only tempt ordinary folk and small people, but chiefly those who already stand on the heights of valor. For thus the prophet speaks of this spirit, “His food is choice.” And so the blessed David, although he guarded the recesses of his heart with the utmost care, so that he dared to say to him from whom the secrets of his conscience were not hid, “Lord, my heart is not exalted, nor are my eyes lifted up; neither have I walked in great matters, nor in wonderful things above me. If I was not humble” and again, “He that is proud shall not dwell in the midst of my house.” Still, because he knew how hard that watchfulness is even for those that are perfect, he did not so presume on his own efforts, but prayed to God and implored his help, that he might escape unwounded by the darts of this foe, saying, “Let not the foot of pride come to me.” For he feared and dreaded falling into that which is said of the proud, namely, “God resists the proud” and “Every one that exalts his heart is unclean before the Lord.”
Now your goodness must listen briefly while I explain how this virtue may be obtained. First of all, if you intend to start a good work, you will begin it not with the intention of acquiring praise but for the love and desire of doing good. Then, when this good task, whatever it is, has been completed, you will guard your heart most cautiously, lest you fall under the influence of human favors and overestimate yourself, thus trying to please yourself or to look for some renown from any deed. For glory is like the human shadow: if you follow it, it runs away; if you run away, it follows. Always value yourself least of all and remember, whenever any good befalls you throughout your life, ascribe it all to God who gave it, not to yourself who received it, convincing yourself with these words of the apostle Paul: “What have you that you have not received? And if you have received it, why do you boast as if you had not received it?” And also reflecting on these words of the apostle: “Every good gift and every perfect gift is from above, coming down from the Father of lights.” And when you have built in your heart a temple to the Holy Spirit, using these most precious stones of holy humility, then pray in it, using the song of the prophet David. Not in words only but in deeds shall you sing: “O Lord, my heart is not proud, nor are my eyes haughty; I busy not myself with great things or with things too sublime for me.” This song you will truly be able to offer to God when you humiliate yourself and praise him alone, to whom truly with all the faithful you may every day say, “To you we owe a hymn of praise,” glorifying him alone.
Nor can I think otherwise against the authority of so great a man, but I can only follow his steps and, in Christian humility, not deviate from the paths of our ancestors; as David says, “Neither have I walked with great things or with things too sublime for me.” He is raised up above himself who departs from the traces of his elders and tries to have vision in things that are beyond his powers. Hence, it follows, “If I was not humbly minded, but exalted my soul: as a child that is weaned is towards his mother, so will you reward my soul.” And so it is useful for us to think humble thoughts, in the words of the apostle: "Not setting your mind on high things but condescending to the lowly"; and to receive weaning with Isaac, that we may share stronger food rather than with Ishmael, son of the slave girl, to carry a bottle with water instead of wine and to be driven from the eternal inheritance.
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Summary
Psalms 131:1, a concise yet profound "Song of Ascents" attributed to David, serves as a powerful declaration of humility, contentment, and spiritual surrender. It articulates a deliberate choice to reject pride in heart and eye, and to refrain from striving after matters beyond one's God-given capacity or comprehension. This verse sets the stage for a psalm that beautifully encapsulates the peace found in childlike trust and dependence upon the Lord, contrasting sharply with the world's pursuit of self-exaltation and anxious ambition.
Context
Literary Context
Psalms 131 stands as one of the fifteen "Songs of Ascents" (Psalms 120-134), a collection traditionally sung by pilgrims making their way up to Jerusalem for the annual feasts. These psalms often share themes of journey, longing for God, trust, and communal worship. Psalms 131, though brief, is a pivotal piece within this collection, offering a profound personal confession that undergirds the collective spiritual journey. Its immediate successor, Psalms 131:2, deepens the metaphor of childlike dependence, while Psalms 131:3 extends the call for Israel to hope in the Lord, demonstrating how individual humility fosters communal trust. This psalm functions as a spiritual anchor, preparing the worshiper's heart for true communion with God.
Historical & Cultural Context
The "Songs of Ascents" were integral to the spiritual life of ancient Israel. Pilgrims would travel from various parts of the land, often on foot, to Jerusalem for festivals like Passover, Pentecost, and Tabernacles. This journey was not merely physical but deeply spiritual, a time of reflection, anticipation, and communal bonding. The ascent to Jerusalem, a city set on hills, symbolized a spiritual elevation towards God's presence. In a culture where status and honor were highly valued, David's public declaration of humility would have been counter-cultural, emphasizing an internal posture of heart and eye over external displays of power or wisdom, particularly for a king. This humble disposition was essential for approaching a holy God in His temple.
Key Themes
The primary themes radiating from Psalms 131 are profound humility, serene contentment, and unwavering trust in God. David's renunciation of a "haughty heart" and "lofty eyes" directly addresses the internal and external manifestations of pride, a recurring theme throughout the wisdom literature, as seen in Proverbs 16:18. His refusal to "exercise myself in great matters, or in things too high for me" speaks to a deep contentment with God's sovereign plan and a recognition of human limitations. This theme resonates with the call to cast anxieties upon the Lord found in 1 Peter 5:7. Ultimately, the psalm champions a humble, trusting posture that frees the soul from the burdens of ambition and the anxieties of overreaching, leading to profound spiritual peace.
Exposition and Analysis
Key Word Analysis
This primitive root means "to soar, i.e., be lofty; figuratively, to be haughty." When applied to the heart, it signifies arrogance, pride, or a swollen sense of self-importance. David's declaration "my heart is not haughty" is a renunciation of internal pride, the root of self-exaltation that sets oneself above God or others. It implies a conscious guarding against the very core of a proud spirit.
Similar to gâbahh', this primitive root means "to be high actively, to rise or raise (in various applications, literally or figuratively)." When paired with "eyes," it describes a proud gaze, a condescending look that dismisses others or expresses self-admiration. "Nor mine eyes lofty" complements the "haughty heart," indicating that David's inner humility is reflected in his outward demeanor, specifically in the way he perceives and interacts with the world.
This primitive root means "to separate, i.e., distinguish (literally or figuratively); by implication, to be (causatively, make) great, difficult, wonderful." In the context of "things too high for me," it refers to matters that are extraordinary, beyond human comprehension or ability, or too difficult to grasp. It often implies God's wondrous and inscrutable works or His sovereign plans that are beyond human interference. David's refusal to "exercise myself" in such matters signifies a humble acceptance of human limits and a surrender to divine wisdom, rather than an anxious striving to grasp or control what belongs to God alone.
Verse Breakdown
"LORD, my heart is not haughty"
This opening clause is a direct address to Yahweh, establishing a personal confession before God. David declares an internal state of humility, asserting that his innermost being, the seat of his will and affections, is free from pride, arrogance, or an inflated sense of self-importance. This is a foundational statement of spiritual integrity, indicating a deliberate choice to cultivate a humble inner disposition.
"nor mine eyes lofty"
Building on the previous clause, this expands the declaration of humility to David's outward demeanor. The eyes are often considered a window to the soul, and "lofty eyes" would betray a proud, condescending, or self-exalting spirit. David affirms that his perception and outward expression are also marked by humility, not by a gaze that looks down on others or seeks personal glory. This demonstrates consistency between his inner state and external bearing.
"neither do I exercise myself in great matters"
David further defines his humble posture by stating what he does not do. "Great matters" refers to things of vast importance, complex affairs, or ambitious undertakings that might be beyond his God-given role or capacity. He refrains from striving for power, status, or influence that is not rightfully his, demonstrating contentment within his sphere of divine appointment.
"or in things too high for me"
This final clause reinforces the previous one, emphasizing a recognition of human limitation in the face of divine sovereignty. "Things too high for me" refers to matters that are too wondrous, too complex, or too inscrutable for human comprehension or control. David chooses not to anxiously meddle in or strive to master what belongs to God's domain, finding peace in surrendering to God's wisdom and providence.
Literary Devices
Psalms 131:1 is rich with literary artistry, despite its brevity. The psalm opens with a direct Confession to the Lord, immediately establishing an intimate and transparent relationship between the psalmist and God. This confession is structured using Parallelism, specifically Negative Parallelism, where David states what his heart and eyes are not ("not haughty," "nor lofty") and what he does not do ("neither do I exercise myself..."). This repetition with variation emphasizes the comprehensive nature of his humility. The use of "heart" and "eyes" employs Synecdoche, where parts of the body represent the whole person's inner disposition and outward expression. The "eyes" can also be seen as a Metaphor for one's perspective or outlook on life. The phrase "great matters" and "things too high for me" are a form of Merism, encompassing the full spectrum of ambitious striving and intellectual pride. The entire verse functions as an Antithesis to the typical human inclination towards pride and self-exaltation, setting a counter-cultural standard of humble contentment.
Theological and Thematic Connections
Psalms 131:1 offers a profound theological statement on the nature of true humility before God. It challenges the human tendency towards self-exaltation, intellectual pride, and anxious striving, redirecting the focus to a quiet trust in divine sovereignty. This humility is not self-abasement but a realistic assessment of one's place in relation to an infinite God, leading to peace rather than anxiety. It underscores the biblical truth that God opposes the proud but gives grace to the humble, a principle echoed throughout Scripture. David's confession here is a model for all believers, demonstrating that a right relationship with God begins with a humble heart that acknowledges His greatness and our limitations, fostering a spirit of contentment and reliance on His wisdom.
Reflection and Application
In a world that constantly pressures us to be "great," to achieve more, and to grasp for knowledge and control, Psalms 131:1 offers a liberating counter-narrative. David's declaration of humility is not a call to inaction or ignorance, but to a profound peace rooted in acknowledging God's sovereignty and our own finite nature. It invites us to release the burden of needing to understand everything, control every outcome, or prove our worth through endless striving. True spiritual maturity, this verse suggests, is found in the quiet confidence of a heart that trusts God with the "great matters" and the "things too high for me," allowing us to rest in His wisdom and provision. This posture frees us from the anxieties of ambition and the corrosive effects of pride, enabling us to live with a childlike dependence that truly honors God and finds deep contentment in His loving care.
Questions for Reflection
FAQ
What is the significance of Psalms 131 being a "Song of Degrees" or "Song of Ascents"?
The designation "Song of Degrees" (or "Song of Ascents" in many modern translations) refers to a collection of fifteen psalms (Psalms 120-134) traditionally sung by pilgrims as they "ascended" or went up to Jerusalem for the three annual pilgrimage festivals (Passover, Pentecost, and Tabernacles). This journey was both a literal physical ascent to the elevated city of Jerusalem and a spiritual ascent towards God's presence in the Temple. The psalms in this collection often reflect themes pertinent to such a journey: longing for God, seeking peace, finding rest, and expressing communal hope and trust. For Psalms 131, its placement within this collection suggests that genuine spiritual pilgrimage, a true ascent to God, requires a heart purified of pride and surrendered in humble trust, making it a foundational disposition for approaching the Holy One.
Christ-Centered Fulfillment
Psalms 131:1, with its profound declaration of humility and surrender, finds its ultimate and perfect fulfillment in the person of Jesus Christ. While David confessed his striving not to be proud, Jesus was inherently and perfectly humble, embodying the very essence of this psalm. The Apostle Paul beautifully captures this in Philippians 2:5-8, describing how Christ, "being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." Jesus never had a haughty heart or lofty eyes; He did not exercise Himself in "great matters" beyond His Father's will, but perfectly submitted to the divine plan, even to the cross. He invites us to find rest in this humility, saying, "Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls" (Matthew 11:29). Thus, David's aspiration becomes a reality in Christ, who not only models perfect humility but also empowers His followers to live with the same childlike trust and freedom from anxious striving.