TRV
Translation
King James Version
I was a reproach among all mine enemies, but especially among my neighbours, and a fear to mine acquaintance: they that did see me without fled from me.
KJV (with Strong's)
I was a reproach H2781 among all mine enemies H6887, but especially H3966 among my neighbours H7934, and a fear H6343 to mine acquaintance H3045: they that did see H7200 me without H2351 fled H5074 from me.
Complete Jewish Bible
I am scorned by all my adversaries, and even more by my neighbors; even to acquaintances I am an object of fear when they see me in the street, they turn away from me.
Berean Standard Bible
Among all my enemies I am a disgrace, and among my neighbors even more. I am dreaded by my friends— they flee when they see me on the street.
American Standard Version
Because of all mine adversaries I am become a reproach, Yea, unto my neighbors exceedingly, And a fear to mine acquaintance: They that did see me without fled from me.
World English Bible Messianic
Because of all my adversaries I have become utterly contemptible to my neighbors, A fear to my acquaintances. Those who saw me on the street fled from me.
Geneva Bible (1599)
I was a reproch among all mine enemies, but specially among my neighbours: and a feare to mine acquaintance, who seeing me in the streete, fled from me.
Young's Literal Translation
Among all mine adversaries I have been a reproach, And to my neighbours exceedingly, And a fear to mine acquaintances, Those seeing me without--fled from me.
In the KJVVerse 14,343 of 31,102
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Commentary on Psalms 31 verses 9–18
9 ¶ Have mercy upon me, O LORD, for I am in trouble: mine eye is consumed with grief, yea, my soul and my belly.
10 For my life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed.
11 I was a reproach among all mine enemies, but especially among my neighbours, and a fear to mine acquaintance: they that did see me without fled from me.
12 I am forgotten as a dead man out of mind: I am like a broken vessel.
13 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.
14 But I trusted in thee, O LORD: I said, Thou art my God.
15 My times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me.
16 Make thy face to shine upon thy servant: save me for thy mercies' sake.
17 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.
18 Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous.
In the foregoing verses David had appealed to God's righteousness, and pleaded his relation to him and dependence on him; here he appeals to his mercy, and pleads the greatness of his own misery, which made his case the proper object of that mercy. Observe,
I. The complaint he makes of his trouble and distress (Psa 31:9): "Have mercy upon me, O Lord! for I am in trouble, and need thy mercy." The remembrance he makes of his condition is not much unlike some even of Job's complaints. 1. His troubles had fixed a very deep impression upon his mind and made him a man of sorrows. So great was his grief that his very soul was consumed with it, and his life spent with it, and he was continually sighing, Psa 31:9, Psa 31:10. Herein he was a type of Christ, - who was intimately acquainted with grief and often in tears. We may guess by David's complexion, which was ruddy and sanguine, by his genius for music, and by his daring enterprises in his early days, that his natural disposition was both cheerful and firm, that he was apt to be cheerful, and not to lay trouble to his heart; yet here we see what he is brought to: he has almost wept out his eyes, and sighed away his breath. Let those that are airy and gay take heed of running into extremes, and never set sorrow at defiance; God can find out ways to make them melancholy if they will not otherwise learn to be serious. 2. His body was afflicted with the sorrows of his mind (Psa 31:10): My strength fails, my bones are consumed, and all because of my iniquity. As to Saul, and the quarrel he had with him, he could confidently insist upon his righteousness; but, as it was an affliction God laid upon him, he owns he had deserved it, and freely confesses his iniquity to have been the procuring cause of all his trouble; and the sense of sin touched him to the quick and wasted him more than all his calamities. 3. His friends were unkind and became shy of him. He was a fear to his acquaintance, when they saw him they fled from him, Psa 31:11. They durst not harbour him nor give him any assistance, durst not show him any countenance, nor so much as be seen in his company, for fear of being brought into trouble by it, now that Saul had proclaimed him a traitor and outlawed him. They saw how dearly Ahimelech the priest had paid for aiding and abetting him, though ignorantly; and therefore, though they could not but own he had a great deal of wrong done him, yet they had not the courage to appear for him. He was forgotten by them, as a dead man out of mind (Psa 31:12), and looked upon with contempt as a broken vessel. Those that showed him all possible respect when he was in honour at court, now that he had fallen into disgrace, though unjustly, were strange to him. Such swallow-friends the world is full of, that are gone in winter. Let those that fall on the losing side not think it strange if they be thus deserted, but make sure a friend in heaven, that will not fail them, and make use of him. 4. His enemies were unjust in their censures of him. They would not have persecuted him as they did if they had not first represented him as a bad man; he was a reproach among all his enemies, but especially among his neighbours, Psa 31:11. Those that had been the witnesses of his integrity, and could not but be convinced in their consciences that he was an honest man, were the most forward to represent him quite otherwise, that they might curry favour with Saul. Thus he heard the slander of many; every one had a stone to throw at him, because fear was in every side; that is, they durst not do otherwise, for he that would not join with his neighbours to accuse David was looked upon as disaffected to Saul. Thus the best of men have been represented under the worst characters by those that resolved to give them the worst treatment. 5. His life was aimed at and he went in continual peril of it. Fear was on every side, and he knew that, whatever counsel his enemies took against him, the design was not to take away his liberty, but to take away his life (Psa 31:13), a life so valuable, so useful, to the good services of which all Israel owed so much, and which was never forfeited. Thus, in all the plots of the Pharisees and Herodians against Christ, still the design was to take away his life, such are the enmity and cruelty of the serpent's seed.
II. His confidence in God in the midst of these troubles. Every thing looked black and dismal round about him, and threatened to drive him to despair: "But I trusted in thee, O Lord! (Psa 31:14) and was thereby kept from sinking." His enemies robbed him of his reputation among men, but they could not rob him of his comfort in God, because they could not drive him from his confidence in God. Two things he comforted himself with in his straits, and he went to God and pleaded them with him: - 1. "Thou art my God; I have chosen thee for mine, and thou hast promised to be mine;" and, if he be ours and we can by faith call him so, it is enough, when we can call nothing else ours. "Thou art my God; and therefore to whom shall I go for relief but to thee?" Those need not be straitened in their prayers who can plead this; for, if God undertake to be our God, he will do that for us which will answer the compass and vast extent of the engagement. 2. My times are in thy hand. Join this with the former and it makes the comfort complete. If God have our times in his hand, he can help us; and, if he be our God, he will help us; and then what can discourage us? It is a great support to those who have God for their God that their times are in his hand and he will be sure to order and dispose of them for the best, to all those who commit their spirits also into his hand, to suit them to their times, as David here, Psa 31:5. The time of life is in God's hands, to lengthen or shorten, embitter or sweeten, as he pleases, according to the counsel of his will. Our times (all events that concern us, and the timing of them) are at God's disposal; they are not in our own hands, for the way of man is not in himself, not in our friends' hands, nor in our enemies' hands, but in God's; every man's judgment proceedeth from him. David does not, in his prayers, prescribe to God, but subscribe to him. "Lord, my times are in thy hand, and I am well pleased that they are so; they could not be in a better hand. Thy will be done."
III. His petitions to God, in this faith and confidence, 1. He prays that God would deliver him out of the hand of his enemies (Psa 31:15), and save him (Psa 31:16), and this for his mercies' sake, and not for any merit of his own. Our opportunities are in God's hand (so some read it), and therefore he knows how to choose the best and fittest time for our deliverance, and we must be willing to wait that time. When David had Saul at his mercy in the cave those about him said, "This is the time in which God will deliver thee," Sa1 24:4. "No," says David, "the time has not come for my deliverance till it can be wrought without sin; and I will wait for that time; for it is God's time, and that is the best time." 2. That God would give him the comfort of his favour in the mean time (Psa 31:16): "Make they face to shine upon thy servant; let me have the comfortable tokens and evidences of thy favour to me, and that shall put gladness in my heart in the midst of all my griefs." 3. That his prayers to God might be answered and his hopes in God accomplished (Psa 31:17): "Let me not be ashamed of my hopes and prayers, for I have called upon thee, who never saidst to thy people, Seek in vain, and hope in vain." 4. That shame and silence might be the portion of wicked people, and particularly of his enemies. They were confident of their success against David, and that they should run him down and ruin him. "Lord," says he, "let them be made ashamed of that confidence by the disappointment of their expectations," as those that opposed the building of the wall about Jerusalem, when it was finished, were much cast down in their own eye, Neh 6:16. Let them be silent in the grave. Note, Death will silence the rage and clamour of cruel persecutors, whom reason would not silence. In the grave the wicked cease from troubling. Particularly, he prays for (that is, he prophesies) the silencing of those that reproach and calumniate the people of God ( Psa 31:18): Let lying lips be put to silence, that speak grievous things proudly and contemptuously against the righteous. This is a very good prayer which, (1.) We have often occasion to put up to God; for those that set their mouth against the heavens commonly revile the heirs of heaven. Religion, in the strict and serious professors of it, are every where spoken against, [1.] With a great deal of malice: They speak grievous things, on purpose to vex them, and hoping, with what they say, to do them a real mischief. They speak hard things (so the word is), which bear hard upon them, and by which they hope to fasten indelible characters of infamy upon them. [2.] With a great deal of falsehood: They are lying lips, taught by the father of lies and serving his interest. [3.] With a great deal of scorn and disdain: They speak proudly and contemptuously, as if the righteous, whom God has honoured, were the most despicable people in the world, and not worthy to be set with the dogs of their flock. One would think they thought it no sin to tell a deliberate lie if it might but serve to expose a good man either to hatred or contempt. Hear, O our God! for we are despised. (2.) We may pray in faith; for these lying lips shall be put to silence. God has many ways of doing it. Sometimes he convinces the consciences of those that reproach his people, and turns their hearts. Sometimes by his providence he visibly confutes their calumnies, and brings forth the righteousness of his people as the light. However, there is a day coming when God will convince ungodly sinners of the falsehood of all the hard speeches that have spoken against his people and will execute judgment upon them, Jde 1:14, Jde 1:15. Then shall this prayer be fully answered, and to that day we should have an eye in the singing of it, engaging ourselves likewise by well-doing, if possible, to silence the ignorance of foolish men, Pe1 2:15.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–18. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 31
"I have been made a reproach above all mine enemies" [Psalm 31:11]. All the wicked are my enemies; and nevertheless they for their wickednesses are tortured only till they confess: I then have overpassed their reproach, I, whose confession death does not follow, but racking pains follow upon it. "And to my neighbours too much." This has seemed too much to them, who were already drawing near to know You, and to hold the faith that I hold. "And a fear to mine acquaintance." And into my very acquaintance I struck fear by the example of my dreadful tribulation. "They that did see me, fled without from me." Because they did not understand my inward and invisible hope, they fled from me into things outward and visible.
CassiodorusAD 585
EXPLANATION OF THE PSALMS 31:12
Christ the Lord, though innocent and undefiled, was being considered a disgrace among those who were desecrating themselves with wicked sin.… A disgrace indicates a terribly heinous act, what the evil Jews were convinced had been committed by our Lord Savior when they said: “This man is not from God, who does not keep the Sabbath,” and elsewhere: “You are a Samaritan and have a demon.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 31:11 offers a profoundly poignant and raw depiction of the psalmist's intense social and emotional suffering, vividly portraying his experience of complete ostracism and abandonment. It articulates the crushing weight of public shame, the deep sting of betrayal from those he considered close, and the pervasive sense of being a pariah, shunned and feared by even casual acquaintances. This verse powerfully encapsulates the raw pain of isolation and the devastating impact of human rejection, setting a stark backdrop against which the psalmist's subsequent expressions of trust in God's faithfulness become all the more profound.
CONTEXT
Literary Context: Psalm 31 is a classic individual lament, a heartfelt cry to God from a psalmist (traditionally David) facing overwhelming distress, persecution, and numerous enemies. While the psalm begins with fervent pleas for deliverance and strong declarations of trust in God's unfailing faithfulness, as seen in verses like Psalms 31:1 ("In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness") and Psalms 31:5 ("Into thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth"), verse 11 starkly highlights the devastating human cost of his affliction. It serves as a powerful contrast to his unwavering faith, detailing the profound social isolation and humiliation he endured, thereby making his subsequent expressions of reliance on God, particularly in verses 14-16, all the more compelling and resilient. This verse is nestled within a section (verses 9-13) that elaborates on the extent of his physical, emotional, and social anguish, providing a detailed catalogue of his suffering.
Historical & Cultural Context: Assuming Davidic authorship, the psalmist's distress could stem from various periods of his tumultuous life, such as his flight from King Saul, the rebellion of his son Absalom, or other conflicts with adversaries. In ancient Israelite society, community, honor, and reputation were paramount. To be a "reproach" (חֶרְפָּה, cherpâh) meant public disgrace and scorn, a form of social death that was deeply humiliating and often perceived as a sign of divine disfavor. The emphasis on "neighbours" and "acquaintance" underscores the particular pain of betrayal and abandonment from within one's own immediate social fabric, rather than merely from external enemies. Furthermore, in a culture where suffering was often simplistically linked to divine judgment (as seen in the Book of Job), those who "fled" from the psalmist might have done so out of fear of association with someone perceived to be under a curse or divine disfavor, adding another layer to his profound isolation and amplifying his sense of being a pariah.
Key Themes: This verse powerfully contributes to several key themes within the psalm and broader biblical narrative. Firstly, it highlights Profound Ostracization, describing not merely hatred from adversaries but active avoidance and dread from those he knew, painting a vivid picture of complete social abandonment where even casual acquaintances shunned him. Secondly, the phrase "but especially among my neighbours" emphasizes The Sting of Betrayal, underscoring the deep hurt of rejection from within one's own community, reflecting a common human experience of disappointment from trusted companions, as seen in Psalms 44:13. Thirdly, to be a "reproach" signifies Public Shame and Reproach, indicating that his suffering was not merely internal but had become a matter of public ridicule and disgrace, adding a heavy burden to his affliction and echoing the societal disgrace faced by figures like Jeremiah in Lamentations 3:14. Finally, the verse implicitly sets up the overarching theme of Human Vulnerability versus Divine Faithfulness, where the psalmist's ultimate refuge in God, articulated in Psalms 31:14, stands in stark contrast to the complete failure of human support.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 31:11 employs several powerful Literary Devices to convey the psalmist's profound distress and social abandonment. The use of Hyperbole is evident in the sweeping statement that "all mine enemies" and "they that did see me without fled from me," which, while perhaps not literally true for every single person, effectively conveys the overwhelming and pervasive nature of his social isolation and the depth of his subjective experience. Parallelism is also at play, particularly in the intensifying progression from "enemies" to "neighbours" and "acquaintance," and from being a "reproach" to a "fear," culminating in the dramatic image of people fleeing. This escalating structure builds the sense of increasing abandonment and the widening circle of rejection. The verse is rich in Pathos, effectively evoking strong feelings of pity, sadness, and empathy for the psalmist's suffering, drawing the reader into his emotional anguish. Finally, the stark Imagery of people actively "fleeing" upon seeing him creates a vivid mental picture, powerfully emphasizing his pariah status and the depth of his public humiliation.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully articulates the profound pain of social rejection and betrayal, a theme woven throughout Scripture. It underscores the vulnerability of even the righteous to public scorn and the deep wound inflicted when those closest turn away. The psalmist's experience challenges the simplistic notion, prevalent in ancient thought, that suffering is always a direct result of personal sin, inviting us instead to consider the complexities of human malice, the trials faced by those who walk faithfully, and the mystery of innocent suffering. It also sets the stage for understanding how God's faithfulness can be most powerfully demonstrated precisely when human support completely fails, highlighting a divine sovereignty and steadfast love that transcends human judgment and abandonment.
REFLECTION AND APPLICATION
Psalms 31:11 serves as a profound validation for anyone who has experienced the sting of social rejection, betrayal, or public shame. It reminds us that such pain is not new, nor is it necessarily a sign of divine abandonment or personal failing. Instead, it calls us to cultivate deep empathy for the marginalized and ostracized within our own communities and globally, recognizing the devastating impact of social isolation and the profound human need for belonging. For those enduring similar trials, this verse offers solace in knowing that their suffering is understood and acknowledged within the biblical narrative, connecting their experience to that of a righteous psalmist. It also challenges us to examine our own responses to those who are struggling – do we, like the psalmist's acquaintances, flee out of discomfort, fear of association, or judgment, or do we extend compassion and support, mirroring the steadfast love of God even when others falter? Ultimately, it points us to the enduring truth that even when all human support fails and we are utterly alone, God remains our ultimate refuge and deliverer, a constant presence in our deepest trials.
Questions for Reflection
FAQ
Does this verse imply that the psalmist was being punished by God?
Answer: Not necessarily. While ancient Near Eastern thought often linked suffering directly to sin, the broader biblical narrative, especially in books like Job, challenges this simplistic correlation. The psalmist's lament here expresses the experience of being treated as if he were cursed or disfavored by others, but the psalm as a whole, particularly in verses such as Psalms 31:14 ("But I trusted in thee, O LORD: I said, Thou art my God"), consistently affirms his trust in God's righteousness and deliverance. This suggests his suffering is a trial, a test of faith, or a consequence of human malice, rather than necessarily a direct divine judgment for personal sin.
How can I find comfort in this verse if I feel similarly rejected or abandoned?
Answer: This verse offers profound comfort by validating your pain, showing that even righteous figures in the Bible experienced the deep emotional and social distress of rejection. The key is to read it within the larger context of Psalm 31, which, despite the intense lament, ultimately moves towards an unwavering trust in God's unfailing love and deliverance. While human support may fail and people may flee, God remains a steadfast refuge and a source of hope. Your experience of being seen and understood within the biblical narrative can be a powerful source of solace, reminding you that ultimate hope and acceptance are found in Him, not in fleeting human approval.
CHRIST-CENTERED FULFILLMENT
The psalmist's lament in Psalms 31:11 finds its ultimate and most profound fulfillment in the person of Jesus Christ. He was truly "a reproach among all" (Isaiah 53:3), not only scorned by His enemies but also betrayed by one of His closest disciples (John 13:21) and abandoned by His "neighbours"—His own people, who cried out, "Crucify him!" (Luke 23:21). Even His acquaintances, the disciples, "forsook him, and fled" (Matthew 26:56) when He was arrested, leaving Him utterly alone. Jesus became the ultimate object of public shame, disgrace, and fear, being crucified outside the city walls, a public spectacle of utter rejection and humiliation (Hebrews 13:12). Yet, precisely in this complete human abandonment and the depths of His suffering, God's faithfulness was most powerfully displayed, as Christ's voluntary suffering and death became the means of salvation for all who believe, demonstrating that even in the deepest depths of human rejection, God's redemptive plan prevails and brings about ultimate exaltation (Philippians 2:8-9).