Psalm 31

Psalm 31  •  4 min. read  •  grade level: 10
This Psalm needs not much comment to those that are instructed in Christ. It is the confidence, and supplication of the Lord Christ, in His Enos state, as regards the enmity, particularly in its various parts, which did not slacken even to His life. We may compare, according to forementioned principles, Job 19. The reader of the Gospels, especially John, will trace some following of this Psalm, in the language of faith, in the Lord's words I think, too. It is a deeply interesting Psalm.
22. " I said in my haste "; note the same words in Psa. 116:1111I said in my haste, All men are liars. (Psalm 116:11), applicable clearly, in use, to Christ, and leading to the force of the words. Here its use is clear, compare verse 5.
In the previous Psalm, the resurrection is the stable confidence of glory. In this Psalm, the resurrection is the sure answer to distress; so compare the energy of the Spirit in Rom. 8, the " witness with our spirit, that we are sons," " helps mir infirmities," but this, from the knowledge of glory, on the resurrection here in lieu of Jewish prosperity which would not bear trial, and Jewish sorrow to death, which was the depth of trial. "In my prosperity, I said " (Psalm 30:66And in my prosperity I said, I shall never be moved. (Psalm 30:6)), " In my haste, I said " (Psa. 31:2222For 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. (Psalm 31:22)), it is rather " in my oppression " or " distress."
What has been said, gives the substance of this Psa. 1 add, however, that Psalm 30 is more a question between God- the hand and judgment of God-and the sufferer, and therefore an appeal specially to Him. Here it is more of circumstances—God is more with Him. It is not " What profit in my blood," but " Into thy hand," there was no other, " I commend my Spirit, for " etc.-here was the Author and Finisher of faith" Thou art my strength." Iniquity, reproachful oppressors within, enemies without-such were the sorrows of Israel, the sorrows of Christ, and the sorrows of the Remnant as owning the nation's sins, as David theirs; so, ever, the Spirit of Christ—It cannot escape from the Body. But, while casting Himself on mercies-the place of the Remnant—His times being in Jehovah's hands, we find good laid up for the righteous, hidden from pride of man without, and from the strife of reproachful tongues within. Then the blessing for the kindness in protecting strength-a strong city. Verse 22 I read as " In the pressure of my Spirit "-the thing was perfectly true, but the utterance of an oppressed Spirit, not the assertion or demand of convicting energy. So " I said in my haste," in the trouble and shrinking of my Spirit from the evil, " all men are liars " (Psa. 116:1111I said in my haste, All men are liars. (Psalm 116:11)); the sense is the same, and the assertion also true, but the utterance, the effect of pressure of Spirit. To this also Jesus submitted, compare Matthew 11 and also John 12, "Then began he," and "Now is my soul troubled, and what shall I say?" Nevertheless—though on the Cross He added this, and the Remnant in their trouble shall have the thoughts as thoughts not true in them, because it was true in Him—He said "I am cut off." Yet Jehovah heard His cry, His cry against His enemies, His cry for life. The end for them is in verses 23, 24. Ani amar'ti b'shal'vi (I said in my tranquility) Psalm 3o: 6 (7) and ani amar'ti b'khoph'zi (I said in my haste), Psa. 31:2222For 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. (Psalm 31:22) (23), answer to one another; va ani (and I) making it true in Christ, as taking their place-righteously true in Him in both cases. Not to be cast down if dealt with in se - as righteous, cast out, if viewed as made sin in se, though as to His Person, it was impossible He could be holden, but true in the spirit of unbelief, still working in Israel, because, first, they had not the righteousness; secondly because they had the mercy and faithfulness thereon, in and through Him. This made it bitterness to Him, i.e., His righteousness, but therefore more abundantly proved His fidelity to God, i.e., His perfect knowledge of, and ascription of fidelity to, God—"I trust in thee"; while confidence, i.e., perfection, is so, because it is the ascription of perfection, the ground of that confidence, to God.
I am not so sure of the signs of the word emeth (truth), verse 5 (6), but, if correct, “before the sons of men " is the separate part of the sentence by itself. God does it for the Jews, i.e., for the Remnant before the “sons of men."