June 17, 2024
When in Distress, How Should We Respond?
Psalm 31
Rebecca Walker
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 31:9
Be gracious to me, O LORD, for I am in distress;
my eye is wasted from grief;
my soul and my body also.
Psalm 31
Into Your Hand I Commit My Spirit
To the choirmaster. A Psalm of David.
1
In you, O LORD, do I take refuge;
let me never be put to shame;
in your righteousness deliver me!
2
Incline your ear to me;
rescue me speedily!
Be a rock of refuge for me,
a strong fortress to save me!
3
For you are my rock and my fortress;
and for your name's sake you lead me and guide me;
4
you take me out of the net they have hidden for me,
for you are my refuge.
5
Into your hand I commit my spirit;
you have redeemed me, O LORD, faithful God.
6
I hate
1
31:6
Masoretic Text; one Hebrew manuscript, Septuagint, Syriac, Jerome You hate
those who pay regard to worthless idols,
but I trust in the LORD.
7
I will rejoice and be glad in your steadfast love,
because you have seen my affliction;
you have known the distress of my soul,
8
and you have not delivered me into the hand of the enemy;
you have set my feet in a broad place.
9
Be gracious to me, O LORD, for I am in distress;
my eye is wasted from grief;
my soul and my body also.
10
For my life is spent with sorrow,
and my years with sighing;
my strength fails because of my iniquity,
and my bones waste away.
11
Because of all my adversaries I have become a reproach,
especially to my neighbors,
and an object of dread to my acquaintances;
those who see me in the street flee from me.
12
I have been forgotten like one who is dead;
I have become like a broken vessel.
13
For I hear the whispering of many—
terror on every side!—
as they scheme together against me,
as they plot to take my life.
14
But I trust in you, O LORD;
I say, “You are my God.”
15
My times are in your hand;
rescue me from the hand of my enemies and from my persecutors!
16
Make your face shine on your servant;
save me in your steadfast love!
17
O LORD, let me not be put to shame,
for I call upon you;
let the wicked be put to shame;
let them go silently to Sheol.
18
Let the lying lips be mute,
which speak insolently against the righteous
in pride and contempt.
19
Oh, how abundant is your goodness,
which you have stored up for those who fear you
and worked for those who take refuge in you,
in the sight of the children of mankind!
20
In the cover of your presence you hide them
from the plots of men;
you store them in your shelter
from the strife of tongues.
21
Blessed be the LORD,
for he has wondrously shown his steadfast love to me
when I was in a besieged city.
22
I had said in my alarm,
2
31:22
Or in my haste
“I am cut off from your sight.”
But you heard the voice of my pleas for mercy
when I cried to you for help.
23
Love the LORD, all you his saints!
The LORD preserves the faithful
but abundantly repays the one who acts in pride.
24
Be strong, and let your heart take courage,
all you who wait for the LORD!
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 31:1–2 I take refuge. The person who depends on and trusts the Lord (see 5:11; 16:1; 25:20) may seek his help. be put to shame. See note on 25:2–3. God’s righteousness is his faithfulness to his promises. It is grounds for assurance, not for fear.
Ps. 31:5 Into your hand I commit my spirit. Jesus uses these words on the cross (Luke 23:46). He dies as the innocent sufferer, trusting God for vindication (see note on Psalm 22).
Ps. 31:10 David says that he is in distress because of my iniquity. But his prayer is that the purposes of God will prevail rather than the schemes of David’s enemies or the disabilities due to his sins.
Ps. 31:14–18 David’s trust in the Lord during the present distress is based on his experiences as reported in vv. 3–8 and also on the promises of the covenant (steadfast love). For make your face shine, see Num. 6:25.
Psalm Ps. 31. This is a lament seeking God’s help amid persecution (vv. 4, 8, 11, 13, 15, 18, 20). There are many connections with the author David’s life. The wording is general enough for all kinds of people to identify with this prayer.
Ps. 31:19–24 The God who has made promises and who has kept them in the past will continue to do both. On v. 24, see 27:14.
Listen to the Podcast
Listen NowDive Deeper | Psalm 31
As a mom to a toddler, I often find myself saying, "Wow, you seem like you are having big feelings right now! Can you tell me what's wrong?" David is having some pretty big feelings in this passage, too. He is distressed, he is broken, and he cries out to God in a prayer of lament (Psalm 31:9). Just like a parent to a child, God reminds David, "I hear you and I see you." (Psalm 31:7, 22). David proclaims God's faithfulness in the midst of his pain (Psalm 31:7-8).
Recently, I found myself praying similar prayers of lament as I grieved a miscarriage. Like David, I cried out to God in anger and confusion. I may not understand the why. Many times we never will on this side of heaven; but there is peace beyond understanding, knowing that God sees and hears us.
We all experience brokenness in our lives. The Psalms remind us that we can come to God with all we feel and experience, and He will meet us with His steadfast love. It also tells us we are not alone in our suffering. Psalm 31:5 is quoted in Luke 23:46 when Jesus is on the cross. He adds one simple word when He cries out: "Father!" In the midst of unimaginable suffering, Jesus comes to the Father and surrenders His all to Him.
The best part: because of Jesus' sacrifice, we can do the same! He delights in us and is near to us in our brokenness if we simply draw near to Him (Psalm 18:19; James 4:8). When we are in distress, whether from grief, fear, or anxiety, we can cry out to our Father and know for certain we will be seen, heard, and loved by Him.
This month's memory verse
And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
– Matthew 28:18-20
Discussion Questions
1. What is your first reaction when faced with feelings of frustration, fear, or grief? Do you run to the Father or somewhere else for comfort?
2. Even in his sorrow, David is thankful and proclaims God's goodness (Psalm 31:19). What can you be thankful for today?
3. Have you had a tough season in your life from which God has rescued you and set you "in a broad place" (Psalm 31:8)? Is there someone you could share this with that may need encouragement in their own walk with Christ?
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