Verse-by-Verse Bible Commentary
Psalms 31:6

Clarke's Commentary

Verse Psalms 31:6. I have hated them — That is, I have abominated their ways. Idolaters are the persons of whom David speaks.

I trust in the Lord. — While they trust in vanities vain things; (for an idol is nothing in the world;) and in lying vanities; (for much is promised and nothing given;) I trust in Jehovah, who is God all-sufficient, and is my Shepherd, and therefore I shall lack no good thing.

Bridgeway Bible Commentary

Psalms 31:0 Trust amid apparent hopelessness

In his distress David is dependent entirely on the merciful goodness of God (1-2). He knows God’s character well enough to be assured that God will save him (3-5). God will bring victory to those who trust in him, and judgment on those who reject him for other gods (6-8).
Nevertheless, the psalmist’s faith is at times shaken by the intensity of his sufferings. Physically and spiritually he feels helpless almost to the point of despair (9-10). Enemies plot against him and friends have deserted him (11-13). Yet he trusts in the steadfast love of God, believing that God will deliver him and destroy his enemies (14-18). He knows that the God in whom he trusts is unfailingly faithful to his people (19-20), and he recalls how God has saved him in the past (21-22). He urges all God’s people to love and trust him with patience and courage. Then they will have the strength to bear whatever troubles they meet (23-24).

Coffman's Commentaries on the Bible

"In thee, O Jehovah, do I take refuge; Let me never be put to shame: Deliver me in thy righteousness. Bow down thine ear unto me; deliver me speedily: Be thou to me a strong rock, A house of defence to save me. For thou art my rock and my fortress; Therefore for thy name's sake lead me and guide me. Pluck me out of the net that they have laid privily for me; For thou art my stronghold. Into thy hand I commend my spirit: Thou hast redeemed me, O Jehovah, thou God of truth. I hate them that regard lying vanities; But I trust in Jehovah. I will be glad and rejoice in thy lovingkindness; For thou hast seen my affliction: Thou hast known my soul in adversities; And thou hast not shut me up into the hand of the enemy; Thou hast set my feet in a large place."

That the psalm is most certainly David's appears in the use of such terms as `rock,' `stronghold,' `lovingkindness,' `thy righteousness,' and `fortress.' These expressions are found in dozens of David's psalms.

Note also that the word `enemy' in Psalms 31:8 is singular, suggesting that King Saul is the principle foe and the leader of those who have "laid a net" to capture David.

"For thy name's sake" (Psalms 31:3). See our discussion of this phrase in the Shepherd Psalm, above. It indicates that God's special care and protection are provided especially for those who are in covenant relation with the Lord. This is yet another mark of Davidic authorship.

"Pluck me out of the net" (Psalms 31:4). A device used by ancient murderers was that of casting a net over the intended victim, thus preventing his use of a sword or other weapon of defense, while they closed in upon him and destroyed him. David felt that the evil plot laid against him by Saul was the equivalent of just such a device.

"Into thy hands I commend my spirit" (Psalms 31:5). Our Lord himself made these the last of his seven words from the Cross, adding only the word "Father," at the beginning (Luke 23:46). However, quite unlike the verse quoted from Psalms 22 on that same occasion, we cannot believe that Jesus' use of these words identified this psalm as a prophecy of himself.

In fact, Jesus appears to have used these words in the same understanding of them that David apparently had, with this exception, "Whereas David commended his spirit to God that he might live and not die, Jesus used the same words to mean that he indeed would die, but that he would continue to live after the resurrection!

Jesus did not commended `his spirit' as distinct from `his body' to the Father. Did not the Father keep and preserve both? We believe that Jesus may well have used "spirit" in this passage as a synonym for the whole being, just as David evidently did here. Certainly, David used these words in the sense of both soul and body.

"David was not thinking of a final committal of his soul, as distinct from his body, into the hands of the Creator, but was solemnly committing himself, both soul and body, into Divine keeping, to be preserved from his enemies."The Pulpit Commentary, Vol. 8, 227.

"Jesus' use of these words has made this entire psalm sacred and memorable,"Wycliffe Old Testament Commentary, Old Testament, p. 507. for Christians throughout the ages. Countless saints of God have remembered and used the words in their very act of departing from this life. Stephen used the sentiment of them (Acts 7:59). Polycarp in his martyrdom is said to have made these his last words. And Adam Clarke tells us that the Latin rendition of these words are used in the last rites of the Catholic Church for those who are dying, "In manus tuas Domine, commendo spiritum meum."Adam Clarke's Commentary on the Bible (London: T. Mason and G. Lane, 1837), Vol. III, p. 318.

"I hate them that regard lying vanities" (Psalms 31:6). This is a reference to idols and is distinguished by the fact that the prophet Jonah quoted this very verse in his prayer from the belly of the great fish (Jonah 2:8).

The RSV changes the words "I hate," as they appear here, making them read "Thou hatest," apparently out of respect for the foolish notion of many modern religious people that the child of God must not "hate" anything. We agree with Ash that the words as they stand in our version "make good sense."Anthony L. Ash, Jeremiah and Lamentations (Abilene, Texas: A.C.U. Press, 1987), p. 116.

"Thou hast set my feet in a large place" (Psalms 31:8). This expression means that David had, at this point, been liberated from his terrible anxieties, and that for the moment, at least, he was free and safe in the protection of the Lord,

Barnes' Notes on the Whole Bible

I have hated them that regard lying vanities - This is evidently stated as a reason for the prayer offered in the previous verses. It is a reference by the psalmist to his own past life; to his general aim and conduct. The meaning is, that he had been a friend of God; that he had separated himself from wicked men; and he now prays in return for His protection and interposition. The sentiment is similar to that which occurs in Psalms 26:3-5. See the notes at that passage. The word rendered “regard” here means to observe, to keep, to attend upon; and the reference is to those who show honor to what is here called “lying vanities;” that is, those who attend upon them, or who show them favor. The “lying vanities” are probably “idols,” and the allusion is to those who attended on the worship of idols as distinguished from those who worshipped the true God. Idols are often represented as false - as vain, or vanity, - as a lie - in contradistinction from that which is true and real. See the notes at 1 Corinthians 8:4. There is special emphasis in the language used here as denoting the “utter” worthlessness and vanity of idols. The language means “vanities of emptiness;” denoting that they were “utterly” vain and worthless.

But I trust in the Lord - In Yahweh, the true God, as distinguished from idols.

Calvin's Commentary on the Bible

6.I hate all that give heed to lying vanities. In order the better to express that his faith was firmly fixed on God, he affirms that he was free from the vile affections which usually turn away our minds from God, and under which unbelievers for the most part labor. For we know that by contrasting things which are opposite, a subject is better illustrated. To restrict the Hebrew word הבל, hebel, which we have rendered vanities, to magical arts, as some interpreters do, is absurd. ⁽⁶⁴¹⁾ I confess, indeed, that the Orientals were so much addicted to these impostures, that it was a common evil among them. But as the devices by which Satan ensnares the minds of men, and the allurements by which he draws them away from God, are innumerable, it is not at all probable that the prophet mentions one species only. Whatever vain hopes, therefore, we form to ourselves, which may draw us off from our confidence in God, David generally denominates vanities, yea, false or lying vanities, because, although they feed us for a time with magnificent promises, in the end they beguile and disappoint us. He affirms, therefore, that casting away the vanities which men usually invent to support their hopes, he relies solely on God. And as men not only intoxicate themselves personally with the deceitful allurements of the world, but in this respect also deceive one another, the prophet expressly declares, with a view that we may carefully avoid them, unless we wish to be wilfully entangled in their dangerous toils, that he hated all who involved themselves in such lies. The second clause, I have trusted in Jehovah, must be read in connection with the first, because it both assigns the cause of his hatred of lying vanities, and shows that it is impossible for men to have any true faith in God, unless they abhor whatever would draw them away from him.

(641) Hammond considers “vanities” as referring to the practice of superstitiously having recourse to auguries and divinations for advice and direction, a practice which prevailed among the heathen, when they met with any difficulty or danger. To the responses of augury, they showed the greatest regard; although they were deceived and disappointed in the confidence which they reposed in them. David declares that he detested all such practices, and trusted for aid to God alone. French and Skinner, by lying vanities, understand idols. “Idols,” says Walford, “are often thus denominated; though the term is not to be confined to this sense, as all the pursuits of iniquity may be justly comprehended under it. - Vide Deuteronomy 32:21; Jonah 2:8.”

Smith's Bible Commentary

Let's turn now in our Bibles to Psalms 31:1-24 . This thirty-first psalm is actually divided into three sections. The first one covering the first eight verses, the second one covering verses Psalms 31:9-18 , and Psalms 31:1-24 : ,the final section from nineteen to the end of the psalm. In the first section of the psalm, with David it is sort of a mixture between trust and trial. In the next section the trial is overcome by the trust. And then in the final section it is the triumph of the trusting in the Lord. So the first section through verse Psalms 31:8 the trusting and the trials.

In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness. Bow down thine ear to me; deliver me speedily: be thou my strong rock, for a house of defense to save me. For thou art my rock and my fortress; therefore for thy name's sake lead me, and guide me ( Psalms 31:1-3 ).

So a prayer of David declaring that he put his trust in the Lord. Asking God to deliver him. Asking God to hear him and to hear him speedily. I like that. When I pray I like God to hear me speedily. I really don't like when God says, "Wait." Or when He exhorts me towards patience. I like... I am a man of action, and I like God to work quickly when I am in trouble.

"Be Thou my strong rock and a house of defense, for Thou art my rock and my fortress." Now David often speaks of God as his rock and as his fortress. I guess you would really have to go over to the land of Israel to appreciate this fully. The Israelis have a joke that they will tell you when you first arrive. They will say that God dispatched two angels to distribute the rocks over the face of the earth. And that the one angel went all over the earth scattering his rocks, sort of spreading them out all over the entire earth. And the other angel just was tired and so he dumped all of his rocks on Israel. It is a rocky place. But the rocks afforded a tremendous place of defense in those days. And so in speaking of God as a rock, you are speaking actually of God being a shield to you, a defense. So God is my rock. He is my place of defense. He is my fortress. And oftentimes God is spoken of in the figure of a rock.

Now in the Proverbs there are three things on the earth that are small, yea four that are small but exceedingly wise. And he speaks of the conies; they are just a feeble folk. It is sort of a... a coney is sort of related partly to the rabbit family. It looks something like a rabbit, and yet on the other hand, it looks sort of like an overgrown rat. Down in Engedi when you go in there, there is a lot of reeds along the stream, and there are hundreds of these conies down in that area. And the scripture says, "The coney is a feeble folk." It is actually a very defenseless kind of an animal. It is sort of... well, it really is a defenseless animal. It doesn't have any way of defending itself from a predatory type of an animal. And so it says that a coney is a feeble folk, but he makes his home in the rock. So the conies crawl back in the rocks and the wolves, or whatever can stand on the outside and just bark and howl and all, but they can't get to them. So it is actually, the four things on the earth small, exceeding wise, the coney is one of them. The wisdom is knowing its weakness. It has enough sense to make its home in the rock.

Now, we, knowing our weakness, ought to have enough sense to make our home in the Rock. "The Lord is my rock and my fortress." I know that I am weak. I know that I cannot really defend myself from the attacks of the enemy. I know his powers. I know his wiles. I know his guises. I know that I am no match. So it is so important, knowing my weaknesses, that I make my home in the Rock, Jesus Christ. Who then becomes my rock and my fortress. And then asking God to lead me and guide me for His name's sake.

Pull me out of the net that they have privately laid for me: for thou art my strength. For into thine hand I commit my spirit ( Psalms 31:4-5 ):

This is what Jesus, of course, cried from the cross at the time of His death, "Father, into Thine hands I commend My Spirit" ( Luke 23:46 ).

thou hast redeemed me, O LORD God of truth. I have hated them that regard lying vanities: but I trust in the LORD. I will be glad and rejoice in thy mercy: for you have considered my trouble; you have known my soul in adversities; Thou hast not shut me up into the hand of the enemy: you have set my feet in a large room ( Psalms 31:5-8 ).

Now we enter into the second section where the trial is overcome by the trust.

Have mercy upon me, O LORD, for I am in trouble: my eye is consumed with grief, yea, my soul and my belly. For my life is spent with grief, and my years with sighing: my strength fails because of my iniquity, and my bones are consumed. I was a reproach among all mine enemies, but especially among my neighbors, and a fear to mine acquaintance: they that did see me without fled from me. I am forgotten as a dead man out of mind: I am like a broken vessel. 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 ( Psalms 31:9-13 ).

So they have set a net for David. They are talking about him. His life is filled with grief and with sighing. He is a reproach of his enemies. Even his friends have forsaken him. They treat him like a dead man. Out of mind. Like a vessel that is broken, of no further value.

But I trusted in thee, O LORD: I said, Thou art my God. My times are in your hand: deliver me from the hand of my enemies, and from them that persecute me. Make thy face to shine upon thy servant: save me for thy mercies' sake. 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. And let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous ( Psalms 31:14-18 ).

Into the final section now, into the triumph of his trusting.

Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men! Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues. Blessed be the LORD: for he hath showed me his marvelous kindness in a strong city. For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee. O love the LORD, all ye his saints: for the LORD preserveth the faithful, and plentifully rewards the proud doer. Be of good courage, and he will strengthen your heart, all ye that hope in the LORD ( Psalms 31:19-24 ).

So the triumph of trusting and then the encouragement of others. Having experienced the help of God, I then seek to share and to encourage others to also receive God's help and God's work in their life. "

Dr. Constable's Expository Notes

Psalms 31

This lament-thanksgiving psalm grew out of an experience in David’s life in which his foes plotted to kill him. That incident reminded David that the Lord would protect those who trust in Him. He urged others who might encounter similar affliction to love and trust in God as well.

Dr. Constable's Expository Notes

2. David’s confidence in God’s love 31:3-8

The psalmist’s confidence that the Lord would protect him was strong.

Dr. Constable's Expository Notes

The opposite of trusting in Yahweh is putting confidence in an idol, a vain object of hope, whatever that object might be (cf. Jonah 2:8).

Gill's Exposition of the Whole Bible

I have hated them that regard lying vanities,.... Soothsaying and divination, as Aben Ezra and others think; made use of by kings, and generals of armies, to know when it was proper to go out to war, and what success they should have; see Ezekiel 21:21; but such men and their practices David abhorred; he took no such methods when in distress, but applied to the Lord, and trusted in him; or rather idol gods, as Jarchi, and others, who are vanity, and the work of errors, and are nothing in the world; see Jonah 2:8; all will worship and superstition may be included in this phrase, which being not according to the will and word of God, is worshipping in vain, and carries off from true spiritual worship; and so is a lying vanity, and to be detested, and the abettors of it: as also all errors and heresies; these are great swelling words of vanity, and are lies in hypocrisy; and likewise all immorality and wickedness, which spring from the vanity of the mind, and promise much liberty and pleasure, but deceive, and therefore lying; yea, all worldly enjoyments are vanity and vexation of spirit, and are fallacious and deceitful when trusted in; and indeed every false trust and confidence may come under this name; such as trust in riches, in wisdom and knowledge, in carnal descent, and privileges, in a moral and legal righteousness, and even in a bare profession of true religion, and a subjection to Gospel ordinances; for there is no true object of trust, no Redeemer and Saviour, but the Lord: now such as regard those lying vanities are they that look to them, love them, embrace them, and put their confidence in them; and such are to be "hated"; not their persons, but their principles and practices, and they themselves are to be shunned and abstained from;

but I trust in the Lord; the God of truth, that cannot lie, deny himself, nor deceive; who is unchangeable, and without any variableness, or shadow of turning.

Henry's Complete Commentary on the Bible

To the chief musician. A psalm of David.

      1 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 a 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 (Psalms 31:1; Psalms 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, Psalms 31:2; Psalms 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, Proverbs 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 (Psalms 31:3; Psalms 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 (Psalms 31:4; Psalms 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 (Psalms 31:1; Psalms 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 (Psalms 31:3; Psalms 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," Psalms 31:2; Psalms 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,Psalms 31:4; Psalms 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 (Psalms 31:5; Psalms 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," Psalms 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 (2 Corinthians 4:16), and that we may keep possession of our souls when we can keep possession of nothing else, Luke 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 (Psalms 31:4; Psalms 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, Genesis 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 (2 Timothy 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 (Psalms 31:6; Psalms 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 Psalms 40:4; Jeremiah 17:5.

      IV. He comforted himself with his hope in God, and made himself, not only easy, but cheerful, with it, Psalms 31:7; Psalms 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 (1 Samuel 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," Psalms 31:8; Psalms 31:8. Christ's using those words (Psalms 31:5; Psalms 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 Psalms 31:1-8, 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.