psalmblog@gmail.com. Comments for the blog may be submitted to the same address.

Psalm 31 - A Portrait of Faith

(Initial note – Some English translations have different verse divisions and numbering)

TEXT

1. For the leader. A psalm. Of David.

2. In You, O LORD, I take refuge; may I never be disappointed; in Your righteousness, rescue me.

3. Incline Your ear to me; speedily save me; be a rock, a stronghold for me, a fortress for my deliverance.

4. For You are my crag and my fortress; for Your name’s sake You will lead me and guide me.

5. Free me from the net others have laid for me, for You are my stronghold.

6. Into Your hand I commit my spirit; You redeem me, O LORD, faithful God.

7. I detest those who rely on worthless folly; as for me, I trust in the LORD.

8. 1-I shall exult and rejoice in Your faithfulness because You saw my affliction, knew my soul’s distress,2

9. and have not handed me over to the enemy, but 3-granted me relief.-3 -1

10. Have mercy on me, O LORD, for I am in distress2; my eye wastes away in grief, my soul and my body4 too.

11. My life has been spent with sorrow, and my years with sighing; my strength has failed because of my iniquity, and my bones have wasted away.

12. I am a disgrace to my adversaries,5 very much so to my neighbors, a dread to my friends; those who see me on the street draw away from me.

13. I am put out of mind like a dead man; I am like an object lost.

14. Indeed, I hear the whisperings of many, intrigue all around, as they conspire together against me; they plot to take my life.

15. But as for me, in You, O LORD, I trust. I say “You are my God!”

16. My times are in Your hand; save me from the hand of my enemies and from my pursuers.

17. Shine your face upon Your servant; deliver me in Your faithfulness.

18. O LORD, let me not be disappointed when I call You; let the wicked be disappointed; let them be stilled in Sheol;

19. let lying lips be silenced, those that speak haughtily against the just with arrogance and contempt.

20. How abundant Your goodness that You have hidden for those who fear You; that You do, in the full view of humanity, for those who take refuge in You!

21. You conceal them in the covert of Your presence against the schemes of men; You hide them in a pavilion from contentious tongues.

22. Blessed is the LORD, for He has been wondrously faithful to me, beset as a city under siege.

23. And I, I had said in my haste, “I am cut off from Your eyes”; yet You listened to the voice of my pleading when I cried out to You.

24. Love the LORD all His faithful; the LORD preserves, guards the loyal, while more than repaying him who acts arrogantly.

25. Be strong and let your heart take courage, all who wait for the Lord.

Notes

1. Alternatively, but less befitting the Hebrew, verses 8 and 9 are a prayer: “Would that I exult and rejoice in Your kindness when You see my affliction; know my deep distress, do not hand me over to the enemy, but grant me relief.” See Commentary.

2. From the root for “narrow,” i.e., straits.

3. Literally “placed my feet in a wide place”; see the previous note.

4. Literally “stomach,” used also as complement to “soul” in Psalm 44:26.

5. The same root as for “distress” in verses 8 and 10.

　

COMMENTARY

Psalm 31 is a poem of marked concentration on the speaker and the LORD―a “just you and I, God” presentation. The psalm ultimately presents a portrait of one man of faith for the reader’s consideration.

Initial Overviews

Psalm 31 is indeed challenging as literature, for it lacks those literary signposts that so often help in deciphering underlying themes and messages in Psalms: intense repetition, framing, subtle changes in phrasing, contrasting uses of a single term, and so on. It is nevertheless clear that the poet is well acquainted with the literary world, for he uses phrases found elsewhere with great frequency. (However, the shared uses do not seem to imply development from, or implied referencing to, any particular sources.) Thus one is reduced to seeking a structure indicated by content development, but that effort is also challenged by a certain lack of clarity.

Nonetheless, there are signs of unity, such as isolated repeated terms that seem quite purposeful (e.g., “let me not be disappointed,” verses 2, 18; “trust in the Lord,” verses 7, 15). Moreover, there are a tenfold use of God’s name, “the LORD” (ten being a round, complete number), a sevenfold (an even more “complete” biblical number) use of the Hebrew term ki, variously translated “because” or “indeed” (lending a strong assertive tone to the poem), and a careful distribution of the root chesed (“faithful,” verses 8, 17, 22, 24).

Although these terms reinforce the general tone—an assertive poem of trust and faithfulness (both from and to the LORD)—they do not serve to eliminate the complexities and the questions: (a) The first question derives from the usual reading of verses 8 and 9. These verses are generally read as an expression of thanksgiving for salvation achieved, as I have translated them here. Thus, there seem to be two full cycles of prayer and response, with no indication of what occasions the second cycle (indeed verse 8 would seem to thank the LORD for being mindful of the speaker’s distress, while verse 10 asks for the same thing!). (b) Second, the rapturous final call to trust in God seems lacking sufficient backing in the psalm and introduces a totally new second-person party who is addressed. (c) Third, in fact the last six verses are entirely puzzling: the exclamation of God’s faithfulness to his devotees (verses 20–21), the acknowledgment of God’s answering the prayer (verses 22–23), and the call to trust in the LORD (as just noted). The psalm has not prepared the reader for any of these. (However, they are not later additions to some original poem. A series of word and root repetitions bind these six verses to what came before).

The poet clearly challenges us to understand the speaker and his mentality. As we read the psalm through the first time, we are constantly trying to understand what has led the speaker to connect one point to the next. By the end, we are challenged to understand the basis of his assertions.

Reading by Units of Content

The quest for such an understanding is best pursued, as noted, through the units as set out by content, to which I now proceed. (Each summary in italics is followed by a comment.)

(a) Verses 1–7 constitute a prayer, based heavily on the speaker’s faith and God’s faithfulness, with slight reference to the nature of his troubles.

However, there are really two possible understandings, one a celebration (as translated) and one a hope (as footnoted). Both are probably implied, but it is the celebratory tone that leads to marked tension, as I shall point out.

(b) Verses 8 and 9 are a celebration of God’s positive response.

. These details of the speaker’s suffering are connected by terminology to other sections of the poem, but in a surprisingly strong way to section (b) [in verses 8 and 10, repetitions of both “distress” and “soul,” plus one sound echo (“my affliction,” ‘anyi, with “my eye,” ‘eini); and in verses 8 and 12, repetitions of “see”]. Since section (b) is at least part celebration, section (c) almost mocks it, indicating that the problems that were “solved” were not solved at all, since, ironically, they return, in even greater measure. The suffering detailed here is a description of the present, certainly a dire situation, exacerbating the puzzlement concerning the speaker’s enthusiasm at the end of the psalm.

(c) Verses 10–14 form a brief prayer, with details of the speaker’s suffering at the hands of others

. This reiteration of the combination of trust and a prayer for help, coming after section (c), now includes a prayer for punishment of the enemies and evildoers noted there.

(d) Verses 15–19 are a restatement of the speaker’s faith, with a final prayer

. One must read this section slowly in order to fathom the connection of this declaration with the present dire reality of the psalm. I note two points. First, there is a future emphasis (good things hidden for those who fear God). Second, the hope expressed here pales when compared to the extended prayer of section (d). There is no reference here to the evil suffering or even to the good prospering; rather, the good are simply sheltered from harm. (The fact that some medieval commentators, including Maimonides, see the hidden reward of verse 20 as a messianic reference demonstrates that they, too, understood that the present, the time of the psalm, is still a period of trial.)

(e) Verses 20–21 declare that God is protective of those who fear Him

. Again, one must read carefully. The LORD has heard, but the response iterated is a fairly mild one—protection. There is no hint of the “good” that God has stored up for those who fear Him. It remains, even for the speaker, in the future.

(f) Verses 22–23 celebrate the LORD’s support of the speaker

Why, then, do we find this exhortation to such strong faith? On one hand, this declaration is the essence. This speaker believes, and that is what the reader is to ponder. On the other hand, one notes a subtle tone in the words that gives a hint of how hard it is for the speaker to hold his position. The last verse includes two such hints. One is the verb “wait,” certainly indicating again that the believers have yet to see such salvation. The other is the phrase “be strong and let your heart take courage.” This is a powerful phrase, once addressed to Joshua as he faced the immense task of conquering all of the Land of Israel. This hints at the major test facing those who wait on the LORD!

(g) Verses 24–25 are an exhortation to love the LORD and wait patiently.

This is half request and half declaration of belief that God is his “fortress” and “stronghold” (the only terms repeated here), with general reference to his troubles.

Lingering Questions

In summary, the review ameliorates the challenge of how the speaker got to the assurance of the last six verses, but does not eliminate it. I presume that the poet purposely structured his psalm this way. The reader is left to consider, confront, and possibly judge the speaker and his positive conclusion.

This, too, is no small task. One fears immediately that evaluation, positive or negative, will be basically a reflection of one’s own convictions—or lack of them—concerning faith. It is hard to imagine otherwise. I would guess, however, that the poet meant this to be a bit more challenging. For those who think that the speaker is naively optimistic, his positive ability to withstand oppression and to hold on to hope gives reason to pause. For those who see the speaker as an ideal example of faith, the contrast between reality and his conviction similarly gives reason to pause.

* * * * * * * * *

Additional Notes

1. In concentrating on the speaker, the psalmist makes use of a plethora of person and body references: ear, hand (four times), spirit, soul (three times), feet, eyes (twice), stomach (see note 4), life, years, strength, limbs, heart (twice), face (twice, once translated as “presence”), lips, tongue, and voice. Thus, the poet makes the speaker ever the more real and tangible.

2. There may be an appropriate ongoing punning echo throughout Psalm 31of the two letters ts-r, (narrow, straits, distress), found in (verses and Hebrew in parentheses): "rock" (3, tsur); "distress" (8 and 10, tsarot, tsar); "adversaries" (12, tsorerai); "siege" (22, matsor) and "guards" (24, notser).

3. There is a possible slight reinforcement of the more positive last six verses in three partial echoes from verses 2–4 (which do not yet begin to detail the problems with his adversaries). In these three instances, very different words are echoed through use of two of the three letters in the root. These are (verses and Hebrew in parentheses): "take refuge/ His faithful" (2,24, chasiti/ chasidav), "my deliverance/ when I cried" (3, 23, hoshi'eni, bishav'i) and "You will lead me/ my pleading" (4, 23, tancheni, tachanunai). The opening prayer thus receives a partial response in the final declaration of confidence.

　

The author of these essays is Rabbi Benjamin Segal, former president of the Schechter Institute of Jewish Studies in Jerusalem　and author of The Song of Songs: A Woman in Love (Jerusalem: Gefen, 2009). This material is copyright by the author, and may not be reproduced. If you are interested in using the texts for study groups, please be in direct contact with the author, at

HEBREW TEXT

א  לַמְנַצֵּחַ מִזְמוֹר לְדָוִדב  בְּךָ-יְהוָה חָסִיתִי אַל-אֵבוֹשָׁה לְעוֹלָםבְּצִדְקָתְךָ פַלְּטֵנִיג  הַטֵּה אֵלַי אָזְנְךָ מְהֵרָה הַצִּילֵנִי הֱיֵה לִי לְצוּר-מָעוֹז לְבֵית מְצוּדוֹת לְהוֹשִׁיעֵנִיד  כִּי-סַלְעִי וּמְצוּדָתִי אָתָּה וּלְמַעַן שִׁמְךָ תַּנְחֵנִי וּתְנַהֲלֵנִיה  תּוֹצִיאֵנִי מֵרֶשֶׁת זוּ טָמְנוּ לִי כִּי-אַתָּה מָעוּזִּיו  בְּיָדְךָ אַפְקִיד רוּחִי פָּדִיתָ אוֹתִי יְהוָה אֵל אֱמֶתז  שָׂנֵאתִי הַשֹּׁמְרִים הַבְלֵי-שָׁוְא וַאֲנִי אֶל-יְהוָה בָּטָחְתִּיח  אָגִילָה וְאֶשְׂמְחָה בְּחַסְדֶּךָ אֲשֶׁר רָאִיתָ אֶת-עָנְיִי יָדַעְתָּ בְּצָרוֹת נַפְשִׁיט  וְלֹא הִסְגַּרְתַּנִי בְּיַד-אוֹיֵב הֶעֱמַדְתָּ בַמֶּרְחָב רַגְלָיי  חָנֵּנִי יְהוָה כִּי צַר-לִי עָשְׁשָׁה בְכַעַס עֵינִי נַפְשִׁי וּבִטְנִייא  כִּי כָלוּ בְיָגוֹן חַיַּי וּשְׁנוֹתַי בַּאֲנָחָה כָּשַׁל בַּעֲו‍ֹנִי כֹחִי וַעֲצָמַי עָשֵׁשׁוּ
יב  מִכָּל-צֹרְרַי הָיִיתִי חֶרְפָּה וְלִשְׁכֵנַי מְאֹד וּפַחַד לִמְיֻדָּעָי רֹאַי בַּחוּץ נָדְדוּ מִמֶּנִּייג  נִשְׁכַּחְתִּי כְּמֵת מִלֵּב הָיִיתִי כִּכְלִי אֹבֵדיד  כִּי שָׁמַעְתִּי דִּבַּת רַבִּים מָגוֹר מִסָּבִיב בְּהִוָּסְדָם יַחַד עָלַי לָקַחַת נַפְשִׁי זָמָמוּטו  וַאֲנִי עָלֶיךָ בָטַחְתִּי יְהוָה אָמַרְתִּי אֱלֹהַי אָתָּהטז  בְּיָדְךָ עִתֹּתָי הַצִּילֵנִי מִיַּד-אוֹיְבַי וּמֵרֹדְפָייז  הָאִירָה פָנֶיךָ עַל-עַבְדֶּךָ הוֹשִׁיעֵנִי בְחַסְדֶּךָיח  יְהוָה אַל-אֵבוֹשָׁה כִּי קְרָאתִיךָ יֵבֹשׁוּ רְשָׁעִים יִדְּמוּ לִשְׁאוֹליט  תֵּאָלַמְנָה שִׂפְתֵי-שָׁקֶר הַדֹּבְרוֹת עַל-צַדִּיק עָתָק בְּגַאֲוָה וָבוּזכ  מָה רַב-טוּבְךָ אֲשֶׁר-צָפַנְתָּ לִּירֵאֶיךָ פָּעַלְתָּ לַחֹסִים בָּךְ נֶגֶד בְּנֵי אָדָם.כא  תַּסְתִּירֵם בְּסֵתֶר פָּנֶיךָ מֵרֻכְסֵי-אִישׁ תִּצְפְּנֵם בְּסֻכָּה מֵרִיב לְשֹׁנוֹתכב  בָּרוּךְ יְהוָה כִּי הִפְלִיא חַסְדּוֹ לִי בְּעִיר מָצוֹרכג  וַאֲנִי אָמַרְתִּי בְחָפְזִי נִגְרַזְתִּי מִנֶּגֶד עֵינֶיךָ
אָכֵן--שָׁמַעְתָּ קוֹל תַּחֲנוּנַי בְּשַׁוְּעִי אֵלֶיךָכד  אֶהֱבוּ אֶת-יְהוָה כָּל-חֲסִידָיו אֱמוּנִים נֹצֵר יְהוָה וּמְשַׁלֵּם עַל-יֶתֶר עֹשֵׂה גַאֲוָהכה  חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם  כָּל-הַמְיַחֲלִים לַיהוָה