TRV
Translation
King James Version
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.
Complete Jewish Bible
ADONAI, don't let me be put to shame, for I have called on you; let the wicked be put to shame, let them be silenced in Sh'ol.
Berean Standard Bible
O LORD, let me not be ashamed, for I have called on You. Let the wicked be put to shame; let them lie silent in Sheol.
American Standard Version
Let me not be put to shame, O Jehovah; for I have called upon thee: Let the wicked be put to shame, let them be silent in Sheol.
World English Bible Messianic
Let me not be disappointed, LORD, for I have called on you. Let the wicked be disappointed. Let them be silent in Sheol.
Geneva Bible (1599)
Let me not be confounded, O Lord: for I haue called vpon thee: let the wicked bee put to confusion, and to silence in the graue.
Young's Literal Translation
O Jehovah, let me not be ashamed, For I have called Thee, let the wicked be ashamed, Let them become silent to Sheol.
In the KJVVerse 14,349 of 31,102
Study This Verse
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
"O Lord, let me not be confounded, for I have called upon You" [Psalm 31:17]. O Lord, let me not be put to shame by those who insult me, for that I have called upon You. "Let the ungodly be ashamed, and be brought down to hell." Let them rather who call upon stones be ashamed, and made to dwell with darkness.
CassiodorusAD 585
EXPLANATION OF THE PSALMS 31:18
In saying, “Save me in your mercy,” he denies his own merit. He constantly repeats the same things in order to teach us, nor does he ever become weary of his beloved confession, because the sweetness of the truth does not become distasteful to him. He also adds: “Lord, may I not be put to shame, for I have called upon you.” Wonderful and complete is this proclamation which contains both the petition of a humble person and the indestructible strength of one who believes. So he asks not he not be put to shame by God failing to answer his prayer. But how does he believe that he is heard? “For I have called on you.” Calling upon the Lord in faith is an act which finds favor rather than insulting God, for the one who calls cannot at all be deceived, assuming that he is heard by God.
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 31:17 is a fervent and poignant prayer of lament and trust, wherein the psalmist, in the throes of severe distress and surrounded by adversaries, appeals to God for personal deliverance from public disgrace and for divine vindication against his enemies. This verse articulates a profound reliance on God's faithfulness as the basis for the psalmist's plea, sharply contrasting the ultimate destiny of those who faithfully call upon the Lord with the inevitable shame and silencing that awaits the wicked.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 31:17 employs several powerful literary devices. Most prominently, it utilizes antithetical parallelism, where the psalmist's desired outcome ("Let me not be ashamed") is directly contrasted with the fate he wishes upon the wicked ("let the wicked be ashamed, and let them be silent in the grave"). This stark contrast highlights the divergent destinies of the righteous and the unrighteous, emphasizing God's role as a discerning judge. The latter half of the verse also functions as a clear imprecation, a prayer for judgment upon enemies. This is a common feature in the Psalms, reflecting a profound desire for divine justice to prevail over injustice and malice. Furthermore, the phrase "silent in the grave" uses metonymy, where "grave" (Sheol) stands for death itself, and "silent" is symbolic of the complete cessation of activity, speech, and power that accompanies ultimate defeat.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully articulates the biblical truth that God is the ultimate vindicator of the righteous and the righteous judge of the wicked. It underscores the profound security found in trusting God, asserting that those who faithfully call upon Him will never be put to shame. This promise is not merely about personal reputation but about the integrity of God's character and His covenant faithfulness. The psalmist's plea for the wicked to be silenced in the grave reflects a deep longing for God's justice to be fully realized, where evil is definitively overcome and its power extinguished. It affirms that, while the wicked may seem to prosper temporarily, their triumph is fleeting, and God ensures their ultimate reckoning. This theological framework provides immense comfort and hope for believers facing persecution or injustice, reminding them that their cries to God are heard and that His justice will ultimately prevail.
REFLECTION AND APPLICATION
Psalms 31:17 offers profound encouragement and a model for prayer for believers navigating times of distress, opposition, or injustice. It reminds us that our first and most effective recourse in the face of shame or attack is to earnestly call upon the Lord. Our faithful prayers are not in vain; they are the very basis upon which we can expect God's intervention and vindication. This verse invites us to cultivate a deep trust in God's character, believing that He is faithful to uphold His own and will ultimately defend those who take refuge in Him. While we may experience temporary difficulties or even public scorn, God's ultimate plan is to bring honor and justice to His children. Furthermore, it affirms God's unwavering role as the righteous judge. Even when the wicked appear to prosper or when justice seems delayed, we can rest assured that God sees, God hears, and God will act to silence malicious endeavors and bring about His perfect will. This prayer serves as a powerful reminder to align our hearts with God's justice, not seeking personal vengeance, but longing for His righteous rule to be established in our lives and in the world.
Questions for Reflection
FAQ
Question: Is it appropriate for believers to pray imprecatory prayers like "let the wicked be ashamed"?
Answer: Imprecatory prayers, common in the Psalms, are requests for God's divine justice against the wicked, rather than expressions of personal vengeance. They reflect a deep longing for God's righteous rule to be established and for evil to be defeated. These prayers are rooted in a profound belief in God as the ultimate Judge and a yearning for His kingdom to come. While New Testament believers are called to love their enemies and pray for those who persecute them (Matthew 5:44), the imprecatory psalms still serve a vital theological purpose. They affirm that God is just and will ultimately hold evil accountable. They express a righteous indignation against sin and injustice, entrusting the execution of that justice entirely to God. They are less about personal retribution and more about the vindication of God's name and His righteous cause in a world marred by sin. Even Jesus, while teaching love for enemies, also spoke of judgment against unrepentant cities and individuals, as seen throughout Matthew 23.
Question: What is the significance of "silent in the grave" in this verse?
Answer: The phrase "silent in the grave" carries profound significance, referring to the ultimate and complete defeat of the wicked. "Grave" here translates the Hebrew word Sheol, which is the common biblical term for the realm of the dead, often depicted as a place of darkness, inactivity, and silence. For the wicked to be "silent in the grave" means that their malicious activities, their boasts, their plots, and their power to oppress are brought to a definitive and permanent halt. It signifies their utter powerlessness and the cessation of their influence. This imagery contrasts sharply with the vibrant life and continued praise of the righteous. It is a powerful affirmation of God's justice, ensuring that the wicked's temporary triumph will ultimately give way to their complete and irreversible demise, allowing the righteous to find peace and vindication.
CHRIST-CENTERED FULFILLMENT
Psalms 31:17 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Though innocent, Jesus willingly endured the ultimate shame and public disgrace on the cross, becoming a spectacle of humiliation for the sins of humanity (Hebrews 12:2). He cried out to the Father in His distress, just as the psalmist did, demonstrating His perfect reliance and trust. Yet, God the Father did not allow His Holy One to be ultimately "ashamed" or remain "silent in the grave." Instead, God powerfully vindicated Jesus through His glorious resurrection, proving His righteousness and triumphing over sin, death, and the powers of darkness (Acts 2:24). The resurrection of Christ is the ultimate fulfillment of the prayer for the wicked to be "silent in the grave," as Jesus disarmed and triumphed over the principalities and powers, silencing the ultimate "wicked" (Satan, sin, and death) in their own domain (Colossians 2:15). Through His victory, Christ ensures that all who call upon His name will never be put to shame, but will share in His vindication and eternal glory (Romans 10:11; Romans 8:1). He is the Lamb of God who takes away the sin of the world, and in Him, the righteous are eternally delivered from shame, while all evil is ultimately silenced.