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 31:19–24. His three-level outline is real structure in the source text, so it is rendered as structure.
We have three things in these verses: -
I.The believing acknowledgment which David makes of God's goodness to his people in general, Psa 31:19, Psa 31:20.
1.God is good to all, but he is, in a special manner, good to Israel. His goodness to them is wonderful, and will be, to eternity, matter of admiration: O how great is thy goodness! How profound are the counsels of it! how rich are the treasures of it! how free and extensive are the communications of it! Those very persons whom men load with slanders God loads with benefits and honours. Those who are interested in this goodness are described to be such as fear God and trust in him, as stand in awe of his greatness and rely on his grace. This goodness is said to be laid up for them and wrought for them.
(1.)There is a goodness laid up for them in the other world, an inheritance reserved in heaven (Pe1 1:4), and there is a goodness wrought for them in this world, goodness wrought in them. There is enough in God's goodness both for the portion and inheritance of all his children when they come to their full age, and for their maintenance and education during their minority. There is enough in bank and enough in hand.
(2.)This goodness is laid up in his promise for all that fear God, to whom assurance is given that they shall want no good thing. But it is wrought, in the actual performance of the promise, for those that trust in him - that by faith take hold of the promise, put it in suit, and draw out to themselves the benefit and comfort of it. If what is laid up for us in the treasures of the everlasting covenant be not wrought for us, it is our own fault, because we do not believe. But those that trust in God, as they have the comfort of his goodness in their own bosoms, so they have the credit of it (and the credit of an estate goes far with some); it is wrought for them before the sons of men. God's goodness to them puts an honour upon them and rolls away their reproach; for all that see them shall acknowledge them, that they are the seed which the Lord hath blessed, Isa 61:9.
2.God preserves man and beast; but he is, in a special manner, the protector of his own people (Psa 31:20): Thou shalt hide them. As his goodness is hid and reserved for them, so they are hid and preserved for it. The saints are God's hidden ones. See here,
(1.)The danger they are in, which arises from the pride of man and from the strife of tongues; proud men insult over them and would trample on them and tread them down; contentious men pick quarrels with them; and, when tongues are at strife, good people often go by the worst. The pride of men endangers their liberty; the strife of tongues in perverse disputings endangers truth. But,
(2.)See the defence they are under: Thou shalt hide them in the secret of thy presence, in a pavilion. God's providence shall keep them safe form the malice of their enemies. He has many ways of sheltering them. When Baruch and Jeremiah were sought for the Lord hid them, Jer 36:26. God's grace shall keep them safe from the evil of the judgments that are abroad; to them they have no sting; and they shall hidden in the day of the Lord's anger, for there is no anger at them. His comforts shall keep them easy and cheerful; his sanctuary, where they have communion with him, shelters then from the fiery darts of terror and temptation; and the mansions in his house above shall be shortly, shall be eternally, their hiding-place from all danger and fear.
II.The thankful returns which David makes for God's goodness to him in particular, Psa 31:21, Psa 31:22.
Having admired God's goodness to all the saints, he here owns how good he had found him.
1.Without were fightings; but God had wonderfully preserved his life: "He has shown me his marvellous loving-kindness, he has given me an instance of his care for me and favour to me, beyond what I could have expected." God's loving-kindness to his people, all things considered, is wonderful; but some instances of it, even in this world, are in a special manner marvelous in their eyes; as this here, when God preserved David from the sword of Saul, in caves and woods, as safe as if he had been in a strong city. In Keilah, that strong city, God showed him great mercy, both in making him an instrument to rescue the inhabitants out of the hands of the Philistines and then in rescuing him from the same men who would have ungratefully delivered him up into the hand of Saul, Sa1 23:5, Sa1 23:12. This was marvellous loving-kindness indeed, upon which he writes, with wonder and thankfulness, Blessed be the Lord. Special preservations call for particular thanksgivings.
2.Within were fears; but God was better to him than his fears, Psa 31:22. He here keeps an account,
(1.)Of his own folly, in distrusting God, which he acknowledges, to his shame. Though he had express promises to build upon, and great experience of God's care concerning him in many straits, yet he had entertained this hard and jealous thought of God, and could not forbear telling it him to his face. "I am cut off before thy eyes; thou hast quite forsaken me, and I must not expect to be looked upon or regarded by thee any more. I shall one day perish by the hand of Saul, and so be cut off before thy eyes, be ruined while thou lookest on," Sa1 27:1. This he said in his flight (so some read it), which denotes the distress of his affairs. Saul was just at his back, and ready to seize him, which made the temptation strong. In my haste (so we read it), which denotes the disturbance and discomposure of his mind, which made the temptation surprising, so that it found him off his guard. Note, It is a common thing to speak amiss when we speak in haste and without consideration; but what we speak amiss in haste we must repent of at leisure, particularly that which we have spoken distrustfully of God.
(2.)Of God's wonderful goodness to him notwithstanding. Though his faith failed, God's promise did not: Thou hearest the voice of my supplication, for all this. He mentions his own unbelief as a foil to God's fidelity, serving to make his loving-kindness the more marvellous, the more illustrious. When we have thus distrusted God he might justly take us at our word, and bring our fears upon us, as he did on Israel, Num 14:28; Isa 66:4. But he has pitied and pardoned us, and our unbelief has not made his promise and grace of no effect; for he knows our frame.
III.The exhortation and encouragement which he hereupon gives to all the saints, Psa 31:23, Psa 31:24.
1.He would have them set their love on God (Psa 31:23): O love the Lord! all you his saints. Those that have their own hearts full of love to God cannot but desire that others also may be in love with him; for in his favour there is no need to fear a rival. It is the character of the saints that they do love God; and yet they must still be called upon to love him, to love him more and love him better, and give proofs of their love. We must love him, not only for his goodness, because he preserves the faithful, but for his justice, because he plentifully rewards the proud doer (who would ruin those whom he preserves), according to their pride. Some take it in a good sense; he plentifully rewards the magnificent (or excellent) doer, that is daringly good, whose heart, like Jehoshaphat's, is lifted up in the ways of the Lord. He rewards him that does well, but plentifully rewards him that does excellently well.
2.He would have them set their hope in God (Psa 31:24): "Be of good courage; have a good heart on it; whatever difficulties or dangers you may meet with, the God you trust in shall by that trust strengthen your heart." Those that hope in God have reason to be of good courage, and let their hearts be strong, for, as nothing truly evil can befal them, so nothing truly good for them shall be wanting to them.
In singing this we should animate ourselves and one another to proceed and persevere in our Christian course, whatever threatens us, and whoever frowns upon us.
Historical interpretation
Two Centuries of Reception
5 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.
The sum of your sins does not surpass the magnitude of God’s mercies. Your wounds are not beyond the healing skill of the great Physician. Only surrender to him with faith, tell the Physician of your malady. Repeat the words of David: “I said, I will confess against myself my iniquity to the Lord,” and in like manner will be verified the second part of the verse: “And you forgave the wickedness of my heart.”
From the law comes our fear of God, from faith our hope in him; but grace is hidden from those who are in fear of punishment. The soul that labors under that fear, not yet victorious over evil concupiscence and still held in the stern ward of that same fear, must take refuge by faith with the mercy of God, that he may grant what he commands, impart the sweet savor of grace and by his Holy Spirit make the delight of his precepts greater than the attraction that obstructs the keeping of them. Thus that “countless sum of his sweetness,” the law of faith that is the love of him written and shed abroad in our hearts, is perfected to them that hope in him, so that the healed soul may work that which is good, not in fear of punishment but through love of righteousness.
"How great" is "the multitude of Your sweetness, O Lord" [Psalm 31:19]. Here the Prophet exclaims, having sight of all this, and admiring how manifoldly plenteous is Your sweetness, O Lord. "Which You have hid for them that fear You." Even those, whom Thou correctest, You love much: but lest they should go on negligently from relaxed security, Thou hidest from them the sweetness of Your love, for whom it is profitable to fear You. "You have perfected it for them that hope in You." But You have perfected this sweetness for them that hope in You. For Thou dost not withdraw from them what they look for perseveringly even unto the end. "In sight of the sons of men." For it does not escape the notice of the sons of men, who now live no more after Adam, but after the Son of Man. "You will hide them in the hidden place of Your Countenance:" which seat You shall preserve for everlasting in the hidden place of the knowledge of You for them that hope in You. "From the troubling of men." So that now they suffer no more trouble from men.
Now, the verse has this sense: You hide the rewards and prizes for those who fear you, O Lord, many and great and marvelous though these are, and instead you allow them to struggle with sweat and tears. Yet there comes the time when you reveal the rewards, giving cheer to the athletes.… Then he described in detail the providence in their favor.… Your appearance suffices, he is saying (he calls it “presence”), for them to be freed from all human disturbance and commotion, and to conceal them as though admitted to the precincts of some tabernacle and render them invisible.
There is an abundance of sweetness, for the Lord’s sweetness is expressed by the many benefits that he gives. He is sweet when he corrects, sweet when he pardons, and sweet when he promises eternal rewards to believers. But you must understand that he is only sweet to those who have acquired a taste for him. His sweetness cannot come to those who have not deserved to experience him.
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Summary
Psalm 31:19 is a profound exclamation of praise, celebrating the boundless and divinely reserved goodness of God. It highlights His inherent benevolence and active faithfulness, specifically directed towards those who hold Him in reverent awe and place their complete trust in Him, manifesting His glorious work openly for all humanity to witness.
Context
Literary Context
Psalm 31 is a deeply personal and emotionally charged lament psalm, traditionally attributed to David, which transitions dramatically from intense suffering to unwavering trust and exuberant praise. The psalmist initially pours out his heart in profound distress, describing overwhelming physical and emotional anguish, betrayal by friends, and the scorn of his enemies, as seen in passages like Psalm 31:9-13. Yet, amidst this profound anguish, a pivotal shift occurs around Psalm 31:14-15, where David consciously reaffirms his faith: "But as for me, I trust in thee, O LORD; I say, Thou art my God. My times are in thy hand." This declaration of resolute trust, despite dire circumstances, serves as the spiritual bedrock from which the triumphant praise of verse 19 emerges. This verse functions as a climactic expression of confidence in God's character and His active intervention, moving beyond mere petition to profound adoration, anticipating the deliverance and vindication that God's goodness guarantees. It anticipates the ultimate triumph of the righteous, a theme woven throughout the book of Psalms.
Historical & Cultural Context
The historical backdrop for many of David's psalms, including Psalm 31, often involves periods of intense persecution, flight from adversaries (such as King Saul or Absalom), or national crises. In such precarious times, the concept of seeking "refuge" (Hebrew: ḥāsāh) in God was not merely a theological concept but a vital, practical necessity for survival and security. In the ancient Near East, a king's "goodness" (benevolence, provision, and justice) was a hallmark of his reign, expected to be publicly demonstrated to his subjects as a sign of his legitimacy and power. For Israel, Yahweh was their ultimate King, and His goodness was understood as His active, covenantal faithfulness to protect, provide for, and vindicate His people against all odds. The imagery of "laying up" treasure was a common practice for ensuring security and future provision, making the metaphor of God storing up goodness particularly resonant for a people who frequently faced scarcity, conflict, and uncertainty. The public display of God's work "before the sons of men" was also crucial in a shame-honor culture, where God's open vindication of His people served as a powerful testimony to His sovereignty over all other gods and nations, affirming His unique identity as the God of Israel.
Key Themes
Psalm 31:19 encapsulates several profound theological and narrative themes central to the book of Psalms and broader biblical theology. Firstly, it emphatically underscores the Immeasurable Goodness of God, portraying His benevolence not merely as an abstract attribute but as an active, overflowing reality that transcends human comprehension. This goodness is intrinsically linked to His covenant faithfulness, as powerfully declared in Exodus 34:6-7. Secondly, the verse highlights Divine Provision and Reservation for the Faithful. God's goodness is not indiscriminately scattered but is specifically "laid up" and "wrought" for those who meet the conditions of "fearing" and "trusting" Him. This concept of a reserved blessing for the obedient and reliant is a recurring motif throughout Scripture, assuring believers of God's steadfast care and comprehensive provision, as echoed in Philippians 4:19. Finally, the phrase "before the sons of men" emphasizes the theme of Public Vindication and Witness. God's acts of goodness on behalf of His people are not hidden; they are openly displayed, serving as a powerful testimony to His character and power, inviting others to acknowledge His sovereignty and draw near to Him. This public manifestation of divine intervention is a recurring hope for the righteous, as expressed in Psalm 23:5.
Exposition and Analysis
Key Word Analysis
This term (H2898) is rich, encompassing not just moral excellence but also prosperity, welfare, kindness, and blessing. When applied to God, it speaks of His inherent nature to be benevolent, to act for the well-being of His creation, and to provide abundantly. It implies a comprehensive well-being that God bestows, signifying His inherent quality of being good and His active demonstration of that good in His dealings.
This verb (H6845) means to hide (by covering over), to hoard, or to reserve. It suggests a precious and assured provision, a hidden treasure kept safe and secure for a specific purpose or people. It conveys the idea of an inexhaustible supply, carefully preserved and ready to be dispensed at the opportune moment, often implying a future, guaranteed blessing.
This verb (H6466) signifies to do or make (systematically and habitually), especially to practice or perform. It emphasizes God's dynamic and intentional intervention. It's not passive goodness but a goodness that is actively and powerfully put into effect, demonstrating God's sovereign power in delivering and sustaining His people in their present circumstances.
This primitive root (H2620) means to flee for protection or, figuratively, to confide in. It describes the act of seeking refuge in God, placing complete reliance and hope in Him. This is an active posture of dependence, where one finds security and confidence solely in God's faithfulness and power.
This term (H1121) refers to a son, in the widest sense, often denoting a member of a group or species. In the phrase "sons of men," it emphasizes the human race, highlighting the public nature of God's actions.
This word (H120) refers to a human being, an individual or the species, mankind. Paired with "sons," it reinforces the idea that God's goodness is openly displayed for all humanity to observe and acknowledge.
Verse Breakdown
"Oh how great is thy goodness"
This opening phrase is an exclamation of profound awe and wonder, expressing the psalmist's overwhelming realization of the immeasurable and overwhelming nature of God's benevolent character and actions. It is an outburst of praise, acknowledging that God's goodness far exceeds human comprehension or expectation, suggesting an infinite wellspring of grace and favor that is truly magnificent.
"which thou hast laid up for them that fear thee"
This clause reveals the specific recipients and the nature of God's reserved goodness. It signifies that God's goodness is not haphazard but intentionally "laid up" or reserved, like a precious and secure treasure, for those who hold God in reverent awe. "To fear God" (Hebrew: yârê') denotes not terror, but a profound respect, humble submission to His authority, and obedient devotion that flows from recognizing His holiness and power. This goodness represents a secure, future provision, a divine inheritance for the faithful.
"which thou hast wrought for them that trust in thee"
This parallel clause further elaborates on the recipients and the active manifestation of God's goodness. For those who "trust in" (Hebrew: ḥāsāh, meaning to take refuge in, confide in, or hope in) Him, God actively "wrought" or performed His goodness. This signifies that God's benevolence is not merely stored but also dynamically worked out in their present experience, demonstrating His tangible intervention, protection, and provision in their lives.
"before the sons of men!"
This concluding phrase emphasizes the public and demonstrable nature of God's work. His goodness, both reserved and actively performed, is not hidden but made manifest for all humanity to witness. This public display serves as a powerful testimony to God's faithfulness, sovereignty, and power, vindicating His people and inviting others to acknowledge His greatness and draw near to Him.
Literary Devices
Psalm 31:19 is rich with literary artistry that amplifies its profound theological message. The verse opens with a powerful Exclamation, immediately setting a tone of awe and wonder. This direct address to God conveys the psalmist's overwhelming sense of His majesty and benevolent character. The structure of the verse also employs clear Parallelism, specifically synonymous parallelism, in the two main clauses: "which thou hast laid up for them that fear thee" and "which thou hast wrought for them that trust in thee." While using distinct verbs ("laid up" vs. "wrought") and slightly varied descriptions of the faithful ("fear thee" vs. "trust in thee"), both clauses convey the same core idea of God's active goodness towards His devoted people, reinforcing the message through repetition and variation. Furthermore, the phrase "laid up" evokes vivid Imagery of a hidden treasure or a secure storehouse, suggesting an abundant and reserved provision that is safe, inexhaustible, and precious. Finally, the phrase "before the sons of men" functions as a form of Public Witness or Theophany, highlighting that God's actions are not private but are openly displayed, serving as a powerful, undeniable testimony to His character, faithfulness, and power for all humanity to observe and respond to.
Theological and Thematic Connections
Psalm 31:19 stands as a profound theological statement on the character of God and His relationship with humanity. It reveals a God whose goodness is not merely an abstract quality but a tangible, active, and reserved reality for those in covenant with Him. This goodness is both a future inheritance ("laid up") and a present experience ("wrought"), demonstrating God's comprehensive care across time. The conditions for receiving this manifest goodness—"fearing" and "trusting" God—underscore the biblical emphasis on reverent obedience and complete reliance as foundational to a flourishing relationship with the Creator. The public display of God's goodness serves not only to vindicate His people but also to draw others to acknowledge His sovereignty and faithfulness, making the lives of believers a living testimony to His active presence and power in the world.
Reflection and Application
In a world often marked by uncertainty, fear, and apparent chaos, Psalm 31:19 offers a powerful anchor for the soul. It calls us to shift our gaze from our immediate circumstances to the boundless, unwavering, and active goodness of God. This verse encourages us to cultivate a deep, reverential fear of the Lord, recognizing His supreme authority and holiness, which naturally leads to a profound and unwavering trust in His character and promises. When we place our complete reliance on Him, we are assured that His goodness is not only a future hope but also actively at work in our present lives, even in the midst of trials and tribulations. Our personal experiences of God's faithfulness are not meant to be private; they are intended to be a public testament, inspiring others to seek the God who "lays up" and "wroughts" good for His people. This verse challenges us to live lives that visibly demonstrate the reality of God's active goodness, becoming beacons of hope, faith, and divine power in a world desperately searching for truth and stability.
Questions for Reflection
FAQ
What does it mean to "fear God" in this context?
In biblical terms, "fearing God" (Hebrew: yârê', H3373) does not primarily mean being terrified of Him. Instead, it signifies a profound reverence, awe, and respect for His holiness, power, and authority. It involves acknowledging His supreme sovereignty, humbly submitting to His will, and living in obedient devotion to His commands. This reverential fear is often presented as the beginning of wisdom and knowledge (e.g., Proverbs 9:10), leading to a life of trust, righteousness, and a deep, abiding relationship with God, rather than dread.
How is God's goodness "laid up" and "wrought" for believers?
The phrase "laid up" (Hebrew: tsâphan, H6845) suggests a divine treasury or a secured reserve of blessings, provision, and favor that God has prepared and preserved for His faithful people. This speaks to God's eternal plan and His assured future provision, a goodness that is inexhaustible and guaranteed, often referring to spiritual blessings and eternal life. "Wrought" (Hebrew: pâʻal, H6466), on the other hand, refers to God's active, dynamic, and intentional work in the present. It means that God is not just passively holding goodness in reserve, but He is actively performing, accomplishing, and demonstrating His benevolent acts in the lives of those who trust Him, making His goodness tangible and visible "before the sons of men" through His daily providence, protection, and intervention.
Does this verse imply that God's goodness is exclusive to a select few?
While the verse specifies that God's goodness is "laid up for them that fear thee" and "wrought for them that trust in thee," it highlights the conditions for experiencing the manifestation of His covenantal goodness, rather than limiting His inherent character. God's universal goodness is seen in His common grace to all humanity, as He "makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust" (Matthew 5:45). However, the deeper, more profound, and redemptive aspects of His goodness, including His active intervention, personal relationship, and reserved blessings, are specifically experienced by those who enter into a relationship of reverent fear and trust with Him. This invitation to fear and trust God is extended to all, making the experience of His profound goodness accessible to anyone who responds in faith.
Christ-Centered Fulfillment
Psalm 31:19 finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. The "goodness" of God, so wonderfully extolled by the psalmist, is perfectly embodied and supremely revealed in Christ. He is the very "radiance of God's glory and the exact representation of His being" (Hebrews 1:3), through whom the Father's benevolent character is perfectly displayed. The goodness "laid up for them that fear thee" is ultimately the eternal salvation, abundant life, and every spiritual blessing secured through Christ's atoning sacrifice on the cross and His triumphant resurrection (John 10:10). It is in Him that believers receive "every spiritual blessing in the heavenly places" (Ephesians 1:3) and are granted access to the Father's inexhaustible grace. Furthermore, the goodness "wrought for them that trust in thee before the sons of men" is powerfully demonstrated in Christ's miracles, His transformative teachings, His victory over sin and death, and His ongoing work through the Holy Spirit in believers' lives. His life, death, and resurrection are the public, undeniable manifestation of God's saving goodness for all humanity (Romans 5:8). Thus, Christ is not only the supreme object of our reverence and trust but also the very means by which God's immeasurable goodness is poured out and experienced by those who believe, enabling us to be "more than conquerors through Him who loved us" (Romans 8:37). He is the ultimate demonstration of God's goodness, both reserved for eternity and actively revealed in history.