TRV
Translation
King James Version
I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities;
KJV (with Strong's)
I will be glad H1523 and rejoice H8055 in thy mercy H2617: for thou hast considered H7200 my trouble H6040; thou hast known H3045 my soul H5315 in adversities H6869;
Complete Jewish Bible
I will rejoice and be glad in your grace, for you see my affliction, you know how distressed I am.
Berean Standard Bible
I will be glad and rejoice in Your loving devotion, for You have seen my affliction; You have known the anguish of my soul.
American Standard Version
I will be glad and rejoice in thy lovingkindness; For thou hast seen my affliction: Thou hast known my soul in adversities;
World English Bible Messianic
I will be glad and rejoice in your loving kindness, for you have seen my affliction. You have known my soul in adversities.
Geneva Bible (1599)
I wil be glad and reioyce in thy mercie: for thou hast seene my trouble: thou hast knowen my soule in aduersities,
Young's Literal Translation
I rejoice, and am glad in Thy kindness, In that Thou hast seen mine affliction, Thou hast known in adversities my soul.
In the KJVVerse 14,339 of 31,102
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Commentary on Psalms 31 verses 1–8
1 ¶ To the chief Musician, A Psalm of David. In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness.
2 Bow down thine ear to me; deliver me speedily: be thou my strong rock, for an house of defence to save me.
3 For thou art my rock and my fortress; therefore for thy name's sake lead me, and guide me.
4 Pull me out of the net that they have laid privily for me: for thou art my strength.
5 Into thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth.
6 I have hated them that regard lying vanities: but I trust in the LORD.
7 I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities;
8 And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room.
Faith and prayer must go together. He that believes, let his pray - I believe, therefore I have spoken: and he that prays, let him believe, for the prayer of faith is the prevailing prayer. We have both here.
I. David, in distress, is very earnest with God in prayer for succour and relief. This eases a burdened spirit, fetches in promised mercies, and wonderfully supports and comforts the soul in the expectation of them. He prays, 1. That God would deliver him (Psa 31:1), that his life might be preserved from the malice of his enemies, and that an end might be put to their persecutions of him, that God, not only in his mercy, but in righteousness, would deliver him, as a righteous Judge betwixt him and his unrighteous persecutors, that he would bow down his ear to his petitions, to his appeals, and deliver him, Psa 31:2. It is condescension in God to take cognizance of the case of the greatest and best of men; he humbles himself to do it. The psalmist prays also that he would deliver him speedily, lest, if the deliverance were long deferred, his faith should fail. 2. That if he did not immediately deliver him out of his troubles, yet he would protect and shelter him in his troubles; "Be thou my strong rock, immovable, impregnable, as a fastness framed by nature, and my house of defence, a fortress framed by art, and all to save me." Thus we may pray that God's providence would secure to us our lives and comforts, and that by his grace we may be enabled to think ourselves safe in him, Pro 18:10. 3. That his case having much in it of difficulty, both in respect of duty and in respect of prudence, he might be under the divine guidance: "Lord, lead me and guide me (Psa 31:3), so order my steps, so order my spirit, that I may never do any thing unlawful and unjustifiable - against my conscience, nor unwise and indiscreet - against my interest." Those that resolve to follow God's direction may in faith pray for it. 4. That his enemies being very crafty, as well as very spiteful, God would frustrate and baffle their designs against him (Psa 31:4): "Pull me out of the net that they have laid privily for me, and keep me from the sin, the trouble, the death, they aim to entrap me in."
II. In this prayer he gives glory to God by a repeated profession of his confidence in him and dependence on him. This encouraged his prayers and qualified him for the mercies he prayed for (Psa 31:1): "In thee, O Lord! do I put my trust, and not in myself, or any sufficiency of my own, or in any creature; let me never be ashamed, let me not be disappointed of any of that good which thou hast promised me and which therefore I have promised myself in thee." 1. He had chosen God for his protector, and God had, by his promise, undertaken to be so (Psa 31:3): "Thou art my rock and my fortress, by thy covenant with me and my believing consent to that covenant; therefore be my strong rock," Psa 31:2. Those that have in sincerity avouched the Lord for theirs may expect the benefit of his being so; for God's relations to us carry with them both name and thing. Thou art my strength, Psa 31:4. If God be our strength, we may hope that he will both put his strength in us and put forth his strength for us. 2. He gave up his soul in a special manner to him (Psa 31:5): Into thy hands I commit my spirit. (1.) If David here looks upon himself as a dying man, by these words he resigns his departing soul to God who gave it, and to whom, at death, the spirit returns. "Men can but kill the body, but I trust in God to redeem my soul from the power of the grave," Psa 49:15. He is willing to die if God will have it so; but let my soul fall into the hands of the Lord, for his mercies are great. With these words our Lord Jesus yielded up the ghost upon the cross, and made his soul an offering, a free-will offering for sin, voluntarily laying down his life a ransom. By Stephen's example we are taught in, our dying moment, to eye Christ at God's right hand, and to commit our spirits to him: Lord Jesus, receive my spirit. But, 2. David is here to be looked upon as a man in distress and trouble. And, [1.] His great care is about his soul, his spirit, his better part. Note, Our outward afflictions should increase our concern for our souls. Many think that while they are perplexed about their worldly affairs, and Providence multiplies their cares about them, they may be excused if they neglect their souls; whereas the greater hazard our lives and secular interests lie at the more we are concerned to look to our souls, that, though the outward man perish, the inward man may suffer no damage (Co2 4:16), and that we may keep possession of our souls when we can keep possession of nothing else, Luk 21:19. [2.] He thinks the best he can do for the soul is to commit it into the hand of God, and lodge that great trust with him. He had prayed (Psa 31:4) to be plucked out of the net of outward trouble, but, as not insisting upon that (God's will be done), he immediately lets fall that petition, and commits the spirit, the inward man, into God's hand. "Lord, however it goes with me, as to my body, let it go well with my soul." Note, It is the wisdom and duty of every one of us solemnly to commit our spirits into the hands of God, to be sanctified by his grace, devoted to his honour, employed in his service, and fitted for his kingdom. That which encourages us to commit our spirits into the hand of God is that he has not only created, but redeemed, them; the particular redemptions of the Old Testament church and the Old Testament saints were typical of our redemption by Jesus Christ, Gen 48:16. The redemption of the soul is so precious that it must have ceased for ever if Christ had not undertaken it; but, by redeeming our souls, he has not only acquired an additional right and title to them, which obliges us to commit them to him as his own, but has shown the extraordinary kindness and concern he has for them, which encourages us to commit them to him, to be preserved to his heavenly kingdom (Ti2 1:12): "Thou hast redeemed me, O Lord God of truth! redeem me according to a promise which thou wilt be true to."
III. He disclaimed all confederacy with those that made an arm of flesh their confidence (Psa 31:6): I have hated those that regard lying vanities - idolaters (to some), who expect aid from false gods, which are vanity and a lie - astrologers, and those that give heed to them, so others. David abhorred the use of enchantments and divinations; he consulted not, nor even took notice of, the flight of birds or entrails of beasts, good omens or bad omens; they are lying vanities, and he not only did not regard them himself, but hated the wickedness of those that did. He trusted in God only, and not in any creature. His interest in the court or country, his retreats or strongholds, even Goliath's sword itself - these were lying vanities, which he could not depend upon, but trusted in the Lord only. See Psa 40:4; Jer 17:5.
IV. He comforted himself with his hope in God, and made himself, not only easy, but cheerful, with it, Psa 31:7. Having relied on God's mercy, he will be glad and rejoice in it; and those know not how to value their hope in God who cannot find joy enough in that hope to counterbalance their grievances and silence their griefs.
V. He encouraged himself in this hope with the experiences he had had of late, and formerly, of God's goodness to him, which he mentions to the glory of God; he that has delivered doth and will. 1. God had taken notice of his afflictions and all the circumstances of them: "Thou hast considered my trouble, with wisdom to suit relief to it, with condescension and compassion regarding the low estate of they servant." 2. He had observed the temper of his spirit and the workings of his heart under his afflictions: "Thou hast known my soul in adversities, with a tender concern and care for it." God's eye is upon our souls when we are in trouble, to see whether they be humbled for sin, submissive to the will of God, and bettered by the affliction. If the soul, when cast down under affliction, has been lifted up to him in true devotion, he knows it. 3. He had rescued him out of the hands of Saul when he had him safe enough in Keilah (Sa1 23:7): "Thou hast not shut me up into the hand of the enemy, but set me at liberty, in a large room, where I may shift for my own safety," Psa 31:8. Christ's using those words (Psa 31:5) upon the cross may warrant us to apply all this to Christ, who trusted in his Father and was supported and delivered by him, and (because he humbled himself) highly exalted, which it is proper to think of when we sing these verses, as also therein to acknowledge the experience we have had of God's gracious presence with us in our troubles and to encourage ourselves to trust in him for the future.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 31
"I will be glad, and rejoice in Your mercy:" which does not deceive me. "For You have regarded My humiliation:" wherein You have subjected me to vanity in hope. [Romans 8:20] "You have saved my soul from necessities" [Psalm 31:7]. You have saved my soul from the necessities of fear, that with a free love it may serve You.
CassiodorusAD 585
EXPLANATION OF THE PSALMS 31:8.31:8
Let us give attention to the one who says that his humility was respected. It is he who both created heaven and earth and holds them intact, he whom the heavenly powers serve. But there was humility in the Most High for this reason, because also a true human nature was connected to him, made perfect from his very conception.
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 31:7 is a vibrant declaration of the psalmist's unwavering resolve to find joy and gladness in God's steadfast mercy, even amidst profound distress. This profound resolve is firmly rooted in the certain knowledge that God has not only attentively observed his suffering but has also intimately understood his very soul in the depths of his adversities, demonstrating a divine attentiveness and personal empathy that forms the unshakeable foundation for all hope and trust.
CONTEXT
Literary Context: Psalm 31 is a deeply personal and poignant prayer, primarily categorized as a psalm of individual lament that powerfully transitions into a declaration of trust and praise. The preceding verses Psalms 31:1-6 vividly articulate the psalmist's desperate plea for divine rescue from enemies, betrayal, and overwhelming distress, expressing profound vulnerability while simultaneously affirming God as his ultimate refuge and rock. Verse 7 marks a significant pivot point within the psalm; having laid bare his affliction, the psalmist now shifts from detailing his suffering to actively choosing to rejoice and declare confidence in God's character. This transition is not born of a sudden change in circumstances but reflects a profound spiritual resilience, where the psalmist, despite ongoing hardship, deliberately fixes his gaze on God's unchanging faithfulness rather than his immediate troubles. This pattern of lament transforming into trust is a hallmark of the Psalter, echoing the spiritual journey seen in other psalms of trust, such as Psalms 27.
Historical & Cultural Context: While traditionally attributed to King David during periods of intense persecution and flight (such as his flight from King Saul or the rebellion of Absalom), the psalm's universal themes of distress, betrayal, and divine deliverance resonate with the experiences of any individual facing profound adversity in ancient Israel. Life in the ancient Near East was often precarious, marked by threats from hostile nations, internal strife, illness, and societal injustice, making reliance on divine intervention not merely a theological concept but a practical necessity for survival and well-being. The Hebrew terms for "trouble" (ʻŏnîy) and "adversities" (tsârâh) would have encompassed a wide spectrum of difficulties, from physical danger and imminent death to deep emotional anguish and social ostracism. In a cultural context where a king's well-being was often seen as intertwined with the nation's prosperity, David's personal suffering and subsequent trust in God would have served as a powerful example for his people, affirming God's active and compassionate involvement in the lives of His covenant partners, a relationship often framed by the covenant promises found in Deuteronomy 28.
Key Themes: This verse powerfully encapsulates several foundational theological themes central to the book of Psalms and broader biblical theology. The foremost theme is Divine Mercy and Steadfast Love, rooted in the Hebrew term ḥeseḏ, which signifies God's covenant loyalty, unfailing kindness, and active commitment to His promises. This ḥeseḏ provides an unshakeable foundation for the psalmist's hope and joy, demonstrating that God's character, not circumstances, is the source of true gladness. Another crucial theme is God's Attentive Consideration, highlighted by the phrase "thou hast considered my trouble." This emphasizes God's active, discerning awareness of human suffering, portraying Him not as a distant observer but as One who intimately perceives and takes into account the depth of human distress, echoing God's compassionate attention to Israel's affliction in Exodus 3:7. Furthermore, the verse underscores Intimate Divine Knowledge, as God "hast known my soul in adversities," pointing to God's deep, personal, and experiential understanding of the psalmist's entire being (nephesh) during hardship. This profound truth, beautifully expanded upon in Psalms 139:1-4, assures the believer that no aspect of their suffering is hidden from God. Finally, the verse exemplifies Joy Amidst Adversity, demonstrating a proactive choice to find gladness in God's unchanging character and faithfulness, rather than in the absence of trouble, a spiritual posture that transcends all earthly circumstances.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 31:7 employs several powerful Literary Devices to convey its message with depth and impact. Parallelism is a prominent feature, particularly synthetic parallelism, where the second clause, "thou hast known my soul in adversities," expands upon and intensifies the meaning of the preceding reason, "for thou hast considered my trouble." God's "considering" is deepened by His "knowing," and "my trouble" is further specified as affecting "my soul in adversities," highlighting the comprehensive and intimate nature of God's awareness. The use of "soul" (nephesh) is a form of Synecdoche, where a part (the inner being, emotions, life force) represents the whole person, emphasizing the totality of the psalmist's distress and God's holistic understanding of it. Furthermore, the descriptions of God "considering" and "knowing" can be seen as Anthropomorphism, attributing human-like actions and understanding to God. This device makes God's divine engagement more relatable and comprehensible to the human experience, underscoring His personal, active, and empathetic involvement in the lives of His people, assuring them of His compassionate presence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 31:7 offers a profound theological statement about the very nature of God and the unshakeable foundation of human hope. It reveals a God who is neither distant nor indifferent to human suffering, but one who actively observes, deeply understands, and intimately knows the struggles of His people. The psalmist's ability to "be glad and rejoice" is not born of a denial of his pain, but from a robust theology of God's chêçêd—His steadfast, covenantal love that endures beyond all circumstances. This verse teaches that true joy in adversity stems from a confident reliance on God's unchanging character and His personal, empathetic engagement with our deepest vulnerabilities. It affirms that our suffering is seen, validated, and held within the compassionate gaze of an all-knowing Creator, providing an anchor for the soul in life's storms.
REFLECTION AND APPLICATION
Psalms 31:7 provides immense comfort and a powerful model for believers navigating their own seasons of adversity. It encourages us to cultivate a perspective that transcends immediate circumstances, grounding our hope and joy in the unchanging character of God rather than the fleeting nature of our troubles. Knowing that God has "considered" our trouble and "known" our soul in adversities means that no pain, no fear, and no struggle is hidden from His omniscient sight or beyond His empathetic understanding. This intimate divine knowledge validates our suffering and assures us that we are never alone. Like the psalmist, we are called to make a proactive choice to "be glad and rejoice" in God's mercy, not because our problems have magically disappeared, but because His steadfast love and faithful presence are our ultimate and enduring reality. This spiritual discipline fosters profound resilience, allowing us to find peace and even joy amidst the storm, transforming our lament into a powerful declaration of trust and an act of worship.
Questions for Reflection
FAQ
What is the significance of "mercy" (chêçêd) in this verse?
Answer: The term "mercy" here translates the Hebrew word chêçêd (חֶסֶד), which is one of the most significant theological concepts in the Old Testament. It denotes far more than mere pity or compassion; chêçêd signifies God's covenant loyalty, steadfast love, unfailing kindness, and enduring faithfulness. It describes God's active commitment to His promises and His people, a love that is both strong and tender, reliable and enduring. In Psalms 31:7, the psalmist's ability to "be glad and rejoice" is rooted in this chêçêd—it's the unchanging, reliable character of God's loyal love that provides a secure foundation for trust, even when everything else seems to be falling apart. It assures the psalmist that God will act on his behalf because of His faithful nature, providing an unshakeable anchor for his hope.
How does God "know" our soul in adversities?
Answer: The Hebrew word for "known" is yâdaʻ (יָדַע), which implies a deep, intimate, and experiential understanding, not merely intellectual awareness. When the psalmist says God "hast known my soul in adversities," it means God doesn't just observe from a distance; He intimately comprehends the full depth of the psalmist's inner being (nephesh—the whole person, including emotions, will, and life force) as it experiences hardship. This knowledge is personal and empathetic, signifying that God is fully aware of our fears, our pain, our struggles, and our very essence during times of distress. This profound, relational understanding is a source of immense comfort, assuring us that our suffering is not overlooked or misunderstood by our Creator, but rather is held within His compassionate and knowing gaze.
Is it truly possible to "be glad and rejoice" when in deep trouble?
Answer: Yes, the psalmist's declaration in Psalms 31:7 demonstrates that it is. This "gladness and rejoicing" is not a naive denial of pain or a superficial happiness in the midst of suffering. Instead, it is a profound act of faith and a spiritual discipline. The psalmist's joy is not in the trouble itself, but in God's character—specifically, in His unwavering mercy (chêçêd) and His intimate knowledge of the psalmist's plight. It's a proactive choice to fix one's gaze on God's faithfulness and unchanging nature, rather than solely on the overwhelming circumstances. This allows for a deep-seated peace and spiritual resilience that transcends the immediate difficulties, a theme echoed in the New Testament where believers are called to rejoice in the Lord always, even amidst trials (e.g., Philippians 4:4 and James 1:2-4).
CHRIST-CENTERED FULFILLMENT
Psalms 31:7 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the preeminent embodiment of God's chêçêd, His steadfast love and mercy, demonstrated supremely in His incarnation, life, atoning death, and glorious resurrection. The psalmist's joy in God's mercy foreshadows the believer's profound joy in the saving work of Christ, who, as the Lamb of God who takes away the sin of the world, perfectly expressed God's compassionate heart. Jesus fully "considered" our trouble and "knew" our soul in adversities, not merely as an observer but as one who completely identified with humanity in its suffering. He is our High Priest who can sympathize with our weaknesses, having been tempted in every respect as we are, yet without sin. His journey to the cross was the ultimate "adversity" through which God's chêçêd triumphed, as He bore the full weight of human sin and suffering (as prophesied in Isaiah 53:3-5). Through Christ, we are assured that God not only sees and knows our deepest pains but has also provided the ultimate deliverance from sin and its consequences, enabling us to truly "be glad and rejoice" in His mercy, knowing that in all things God works for the good of those who love him, and that our ultimate hope and eternal joy are secured in His resurrected life and promised return.