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 31:9–18. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"For I have heard the rebuking of many dwelling by in a circuit" [Psalm 31:13]. For I have heard many rebuking me, in the pilgrimage of this world near me, following the circuit of time, and refusing to return with me to the eternal country. "Whilst they were assembling themselves together against me, they conspired that they might take my soul." That my soul, which should by death easily escape from their power, might consent unto them, they imagined a device, whereby they would not suffer me even to die.
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Summary
Psalms 31:13 powerfully articulates the psalmist's profound anguish, encapsulating the multi-faceted nature of his suffering: the pervasive pain of widespread public slander, the suffocating weight of omnipresent fear, and the existential threat posed by enemies who meticulously conspire with deadly intent. This verse serves as a raw, vulnerable cry of distress, vividly portraying the extreme adversity faced by the psalmist before he turns to God as his ultimate refuge and hope.
Context
Literary Context
Psalm 31 is a deeply personal and poignant lament, characteristic of many psalms that oscillate between expressions of profound distress and fervent declarations of trust in Yahweh. It follows a common chiastic or thematic pattern, beginning with an urgent plea for deliverance and a statement of confidence in God's steadfast love (see Psalms 31:1-8). This initial confidence then gives way to a detailed and harrowing description of the psalmist's suffering, encompassing physical, emotional, and social afflictions (as detailed in Psalms 31:9-13). Verse 13 stands as a climactic point within this lament, vividly articulating the extreme nature of the external threats—verbal defamation, psychological terror, and physical conspiracy—that press upon the psalmist. This intense description of adversity then sets the stage for a powerful reaffirmation of faith and a renewed commitment to God in the latter half of the psalm (e.g., Psalms 31:14-24). The severity of the psalmist's situation in Psalms 31:13 makes his subsequent turn to God for refuge all the more poignant and necessary, highlighting the depth of his reliance on divine intervention.
Historical & Cultural Context
Traditionally ascribed to King David, Psalm 31 reflects the perilous and often isolated life of a leader facing relentless opposition. The specific circumstances described in this verse resonate with several periods of David's life, such as his desperate flight from King Saul, during which he was hunted like an animal and subjected to false accusations and public scorn (as depicted in 1 Samuel 23). Another plausible context is the traumatic betrayal during Absalom's rebellion, which involved widespread defection, public defamation, and a direct, existential threat to David's life and kingdom (see 2 Samuel 15). In ancient Israelite society, slander (דִּבָּה, dibbâh) and public defamation were not merely social inconveniences but could severely damage one's reputation, social standing, and even legal position, often preceding or accompanying physical threats. Conspiracies to "take away life" (לָקַחַת נַפְשִׁי, lakaḥat nafshi) were not metaphorical but literal attempts at assassination or judicial murder, underscoring the very real and mortal danger the psalmist faced from powerful, organized adversaries.
Key Themes
This verse powerfully contributes to several key themes prevalent throughout the Psalms and the broader biblical narrative. It starkly illustrates the theme of the persecution of the righteous, where faithful individuals are unjustly targeted by malicious adversaries, often for their devotion to God. The detailed description of verbal assault and pervasive fear highlights the destructive power of malicious speech and psychological warfare, demonstrating how words can inflict deep wounds and create an atmosphere of terror that can be as debilitating as physical threats. Furthermore, the explicit mention of enemies taking "counsel together" and having "devised" a plan emphasizes the theme of organized evil and human conspiracy against God's anointed or His people. This highlights the reality of deliberate, premeditated opposition. Ultimately, the psalmist's dire situation in Psalms 31:13 serves to magnify the overarching theme of God as the ultimate refuge and deliverer. It sets the stage for the profound truth that against God's sovereign will, no human plot, however meticulously planned or ruthlessly executed, can ultimately prevail, a truth that becomes more explicit and triumphant in the latter half of Psalm 31.
Exposition and Analysis
Key Word Analysis
This term (דִּבָּה) refers to an evil report, defamation, or malicious whisper. It denotes not merely idle gossip, but speech specifically intended to harm one's reputation, character, or standing, often with a deceptive or false basis. The phrase "the slander of many" suggests a widespread, public campaign of defamation, amplifying its psychological and social impact on the psalmist, indicating a concerted effort to undermine him through falsehoods.
This word (מָגוֹר) signifies a fright or terror, whether objective (a cause of fear) or subjective (the feeling of fear). When combined with "on every side" (H5439, çâbîyb), it creates the potent phrase magor missabib, literally "terror from round about." This conveys a sense of being utterly surrounded by threats, with no apparent escape or safe haven. It describes an omnipresent, suffocating dread, indicating not just an external danger but an internal state of intense psychological burden and anxiety, a feeling of being constantly hemmed in by looming peril.
This primitive root (זָמַם) means to plan or plot, typically in a negative or bad sense. It implies deliberate, calculated scheming and premeditation. In this context, it indicates a conspiracy—a strategic, malicious effort by the psalmist's enemies to achieve a specific harmful outcome. This is not a spontaneous act of aggression but a carefully thought-out plot, highlighting the malevolence and intentionality of their actions.
Verse Breakdown
"For I have heard the slander of many"
This opening clause immediately plunges the reader into the psalmist's painful reality. The emphasis on "heard" highlights the direct, auditory experience of being the subject of widespread, malicious talk. It underscores the public and pervasive nature of the attack, suggesting that the defamation is not confined to a few individuals but is a well-known and widely circulated campaign, deeply affecting his reputation, social standing, and emotional well-being.
"fear [was] on every side"
This powerful declaration describes the overwhelming psychological atmosphere enveloping the psalmist. The "fear" is not a fleeting emotion but a constant, enveloping presence, a suffocating dread. The phrase "on every side" paints a vivid picture of being completely hemmed in by threats, creating a profound sense of vulnerability, isolation, and inescapable apprehension. It conveys a state of constant vigilance where danger seems to lurk from every direction, leaving no safe space.
"while they took counsel together against me"
This part of the verse exposes the organized, deliberate, and conspiratorial nature of the opposition. The enemies are not acting randomly or individually but are actively "taking counsel together," implying a coordinated and strategic effort. This suggests a planned, malevolent scheme to undermine and destroy the psalmist, indicating a level of calculated malice that goes beyond simple animosity and points to a premeditated attack.
"they devised to take away my life"
This final clause reveals the ultimate, deadly intent behind the enemies' counsel and conspiracy. Their plotting is not merely to cause distress, ruin reputation, or inflict minor harm, but to eliminate the psalmist entirely. This escalation to a direct threat on his very existence underscores the extreme gravity of his situation and the mortal danger he faces, making his subsequent reliance on God for deliverance all the more desperate and profound.
Literary Devices
Psalms 31:13 employs several potent literary devices to convey the psalmist's acute distress and the overwhelming nature of his predicament. The phrase "fear [was] on every side" is a striking use of Hyperbole and Imagery, creating a vivid mental picture of overwhelming, omnipresent dread that completely surrounds the psalmist, emphasizing the intensity and pervasiveness of his anxiety and the feeling of being trapped. The "slander of many" can be seen as a form of Synecdoche, where "slander" (a part of the malicious activity) stands for the entire campaign of verbal and social assault by numerous adversaries. Furthermore, the verse masterfully employs Climax or escalating intensity: it progresses from the auditory experience of verbal attack ("I have heard the slander of many") to the profound psychological impact ("fear [was] on every side"), and culminates in the concrete, deadly intent of organized physical harm ("they took counsel together against me, they devised to take away my life"). This progression effectively communicates the escalating nature of the threat and the psalmist's profound vulnerability, building tension and highlighting the gravity of his situation.
Theological and Thematic Connections
Psalms 31:13 resonates deeply with the broader biblical narrative of suffering, particularly the experience of the righteous facing unjust persecution. It underscores the sobering reality that faithfulness to God does not exempt one from intense opposition, including verbal abuse, psychological torment, and existential threats. The psalmist's lament here highlights the destructive power of human malice, especially when it manifests as organized conspiracy and defamation, demonstrating how deeply such attacks can wound the soul and threaten one's very existence. Theologically, this verse sets the stage for God's indispensable role as the ultimate vindicator and refuge for those who are unjustly afflicted. Despite the overwhelming nature of the threats, the psalmist's cry implicitly acknowledges God as the only one capable of delivering him from such comprehensive danger, reinforcing the theme that true security is found not in human alliances or strength, but in divine protection. This desperate situation serves to magnify God's subsequent deliverance, transforming a cry of despair into a powerful testimony of steadfast trust in His unfailing faithfulness.
Reflection and Application
Psalms 31:13 offers a profound and timeless mirror for contemporary experiences of adversity, reminding us that the pain of slander, the suffocating grip of fear, and the chilling threat of malicious intent are enduring human struggles. In our interconnected, digital age, the "slander of many" can manifest as viral misinformation, online bullying, or cancel culture, inflicting deep emotional and reputational wounds that spread with unprecedented speed. The "fear on every side" resonates profoundly with modern anxieties, from personal crises and economic instability to global pandemics and geopolitical uncertainties, creating a pervasive sense of dread and vulnerability. When we face organized opposition, whether in professional, social, or spiritual contexts, the psalmist's experience of being "counseled against" and having our "life devised to be taken away" (whether literally or metaphorically through character assassination or professional ruin) speaks to the isolating and terrifying nature of such calculated attacks. This verse invites us to acknowledge the raw reality of our pain and fear, just as the psalmist did, rather than suppressing or denying it. It then implicitly points us towards the ultimate source of help: turning to God in our vulnerability, pouring out our complaints and anxieties before Him, and trusting Him as our refuge, vindicator, and deliverer. By doing so, we find courage to navigate trials knowing that He is sovereign over all human plots and malicious intentions, and that our ultimate security rests in His unfailing hands.
Questions for Reflection
FAQ
Is "fear on every side" a common biblical phrase, and what does its repetition signify?
While not ubiquitous, the phrase "fear on every side" is a particularly poignant and powerful expression in the Hebrew Bible. Its original Hebrew, magor missabib (מָגוֹר מִסָּבִיב), literally translates to "terror from round about." It is most famously and intensely used by the prophet Jeremiah, who adopts it as a personal descriptor of his constant persecution and the pervasive threats he faced from his adversaries (e.g., Jeremiah 20:10). The repetition or shared usage of such a distinct phrase across different biblical authors (like the psalmist and Jeremiah) signifies a deep, existential level of distress—a feeling of being utterly surrounded by hostile forces, with no apparent escape or relief. It highlights a profound psychological and emotional burden, where the threat is not just external but has permeated one's entire environment and inner state. Its presence in Psalms 31:13 underscores the psalmist's extreme vulnerability and the comprehensive nature of the danger he perceives, emphasizing a complete lack of security from all directions.
How does the psalmist typically respond to such intense opposition and threats to his life, as depicted in Psalms 31:13?
The psalmist's response to intense opposition, as exemplified throughout Psalm 31 and many other psalms of lament, follows a consistent and deeply spiritual pattern. First, there is a raw and honest expression of distress, fear, and the specific nature of the suffering, as seen in Psalms 31:13. This is not a denial of pain but a full acknowledgment of it before God. Second, the psalmist invariably turns to God in fervent prayer, pleading for deliverance, vindication, and protection. This plea is rooted in a deep-seated trust in God's character—His justice, mercy, and faithfulness. Despite the overwhelming circumstances, the psalmist often transitions from lament to a declaration of confidence and hope in God's ultimate intervention (e.g., Psalms 31:14-15). This movement from despair to trust, from complaint to praise, is a hallmark of the Psalms, demonstrating that even in the face of mortal threats, the believer's ultimate refuge and source of strength is found in Yahweh alone. The psalmist's journey models how to process profound suffering through faithful reliance on God.
Christ-Centered Fulfillment
Psalms 31:13 finds its ultimate and most profound fulfillment in the person and experience of Jesus Christ, who perfectly embodied the suffering righteous one. The "slander of many" that the psalmist endured foreshadows the relentless false accusations, malicious testimonies, and widespread public defamation leveled against Jesus throughout His earthly ministry and, most intensely, during His trial and crucifixion (e.g., Matthew 26:59-60, Mark 14:64). He was reviled, mocked, and defamed, bearing the full weight of human malice and injustice. The "fear on every side" resonates deeply with Christ's agonizing anguish in the Garden of Gethsemane, where He was "sorrowful, even to death" (as recorded in Matthew 26:38), surrounded by the spiritual and impending physical terrors of the cross, facing the full wrath of God for sin. Most strikingly, the psalmist's lament that "they took counsel together against me, they devised to take away my life" is a direct prophetic echo of the historical reality of Jesus' passion. The religious leaders and political authorities indeed conspired and plotted to kill Him (e.g., Matthew 26:3-4, John 11:53), leading to His unjust crucifixion. Yet, unlike the psalmist who still prayed for deliverance from death, Jesus willingly embraced death, trusting His life into the Father's hands (as seen in Luke 23:46). His glorious resurrection (e.g., Acts 2:24) serves as the ultimate vindication against all slander and deadly plots, demonstrating that God's power triumphs over every human conspiracy and even death itself. Thus, Christ is the ultimate suffering servant, who perfectly trusted the Father amidst the most extreme "fear on every side," and through His perfect sacrifice, secured eternal life and ultimate deliverance for all who believe.