Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Psalms 31:19 - Basic English

Verse	Translation	Text
Ps 31:19	Basic English	O how great is your grace, which you have put in store for your worshippers, and which you have made clear to those who had faith in you, before the sons of men!
	King James	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!

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
God displays openly His purposed goodness to His people.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

God displays openly His purposed goodness to His people.

Notes on the Bible, by Albert Barnes, [1834]
Oh how great is thy goodness - That is, in view of the divine protection and favor in such cases, or when thus assailed. The psalmist seems to have felt that it was an inexpressible privilege thus to be permitted to appeal to God with the assurance of the divine protection. In few circumstances do people feel more grateful for the opportunity of appealing to God than when they are reviled and calumniated. As there is nothing which we feel more keenly than calumny and reproach, so there can be no circumstances when we more appreciate the privilege of having such a Refuge and Friend as God. Which thou hast laid up - Which thou hast "treasured" up, for so the Hebrew word means. That is, goodness and mercy had been, as it were, "treasured up" for such an emergency - as a man treasures up food in autumn for the wants of winter, or wealth for the wants of old age. The goodness of God is thus a treasure garnered up for the needs of His people - a treasure always accessible; a treasure that can never be exhausted. For them that fear thee - Or "reverence" thee - fear or reverence being often used to denote friendship with God, or religion. See the notes at Psa 5:7. Which thou hast wrought for them - Which thou hast "made" for them (Hebrew); or, which thou hast secured as if by labor; that is, by plan and arrangement. It was not by chance that that goodness had been provided; God had done it in a manner resembling the act of a man who lays up treasure for his future use by plan and by toil. The idea is, that all this was the "work" of a benevolent God; a God who had carefully anticipated the wants of his people. For them that trust in thee - who rely upon Thee in trouble, in danger, and in want; who feel that their only reliance is upon Thee, and who do actually trust in Thee. Before the sons of men - That is, Thou hast performed this in the presence of the sons of men, or in the presence of mankind. God had not only laid it up in secret, making provision for the wants of His people, but he had worked out this deliverance before people, or had shown His goodness to them openly. The acts of benevolence or goodness in the case were - "first," that he had "treasured up" the resources of His goodness by previous arrangement, or by anticipation, for them; and "second," that he had "wrought out" deliverance, or had "manifested" his goodness by interposing to save, and by doing it openly that it might be seen by mankind.

Notes on the Bible, by Albert Barnes, [1834]

Oh how great is thy goodness - That is, in view of the divine protection and favor in such cases, or when thus assailed. The psalmist seems to have felt that it was an inexpressible privilege thus to be permitted to appeal to God with the assurance of the divine protection. In few circumstances do people feel more grateful for the opportunity of appealing to God than when they are reviled and calumniated. As there is nothing which we feel more keenly than calumny and reproach, so there can be no circumstances when we more appreciate the privilege of having such a Refuge and Friend as God.

Which thou hast laid up - Which thou hast "treasured" up, for so the Hebrew word means. That is, goodness and mercy had been, as it were, "treasured up" for such an emergency - as a man treasures up food in autumn for the wants of winter, or wealth for the wants of old age. The goodness of God is thus a treasure garnered up for the needs of His people - a treasure always accessible; a treasure that can never be exhausted.

For them that fear thee - Or "reverence" thee - fear or reverence being often used to denote friendship with God, or religion. See the notes at Psa 5:7.

Which thou hast wrought for them - Which thou hast "made" for them (Hebrew); or, which thou hast secured as if by labor; that is, by plan and arrangement. It was not by chance that that goodness had been provided; God had done it in a manner resembling the act of a man who lays up treasure for his future use by plan and by toil. The idea is, that all this was the "work" of a benevolent God; a God who had carefully anticipated the wants of his people.

For them that trust in thee - who rely upon Thee in trouble, in danger, and in want; who feel that their only reliance is upon Thee, and who do actually trust in Thee.

Before the sons of men - That is, Thou hast performed this in the presence of the sons of men, or in the presence of mankind. God had not only laid it up in secret, making provision for the wants of His people, but he had worked out this deliverance before people, or had shown His goodness to them openly. The acts of benevolence or goodness in the case were - "first," that he had "treasured up" the resources of His goodness by previous arrangement, or by anticipation, for them; and "second," that he had "wrought out" deliverance, or had "manifested" his goodness by interposing to save, and by doing it openly that it might be seen by mankind.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
fear (See Scofield) - (Psa 19:9).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(Heb.: 31:20-25) In this part well-grounded hope expands to triumphant certainty; and this breaks forth into grateful praise of the goodness of God to His own, and an exhortation to all to wait with steadfast faith on Jahve. The thought: how gracious hath Jahve been to me, takes a more universal form in Psa 31:20. It is an exclamation (מה, as in Psa 36:8) of adoring admiration. טוּב יהוה is the sum of the good which God has treasured up for the constant and ever increasing use and enjoyment of His saints. צפן is used in the same sense as in Psa 17:14; cf. τὸ μάννα τὸ κεκρυμμένον, Rev 2:17. Instead of פּעלתּ it ought strictly to be נתתּ; for we can say פּעל טּוב, but not פּעל טוּב. What is meant is, the doing or manifesting of טּוב springing from this טוּב, which is the treasure of grace. Jahve thus makes Himself known to His saints for the confounding of their enemies and in defiance of all the world besides, Psa 23:5. He takes those who are His under His protection from the רכסי אישׁ, confederations of men (from רכס, Arab. rks, magna copia), from the wrangling, i.e., the slanderous scourging, of tongues. Elsewhere it is said, that God hides one in סתר אהלו (Psa 27:5), or in סתר כּנפיו (Psa 61:5), or in His shadow (צל, Psa 91:1); in this passage it is: in the defence and protection of His countenance, i.e., in the region of the unapproachable light that emanates from His presence. The סכּה is the safe and comfortable protection of the Almighty which spans over the persecuted one like an arbour or rich foliage. With בּרוּך ה David again passes over to his own personal experience. The unity of the Psalm requires us to refer the praise to the fact of the deliverance which is anticipated by faith. Jahve has shown him wondrous favour, inasmuch as He has given him a עיר מצור as a place of abode. מצור, from צוּר to shut in (Arabic misr with the denominative verb maṣṣara, to found a fortified city), signifies both a siege, i.e., a shutting in by siege-works, and a fortifying (cf. Psa 60:11 with Psa 108:11), i.e., a shutting in by fortified works against the attack of the enemy, Ch2 8:5. The fenced city is mostly interpreted as God Himself and His powerful and gracious protection. We might then compare Isa 33:21 and other passages. But why may not an actual city be intended, viz., Ziklag? The fact, that after long and troublous days David there found a strong and sure resting-place, he here celebrates beforehand, and unconsciously prophetically, as a wondrous token of divine favour. To him Ziklag was indeed the turning-point between his degradation and exaltation. He had already said in his trepidation (חפז, trepidare), cf. Psa 116:11 : I am cut away from the range of Thine eyes. נגרזתּי is explained according to גּרזן, an axe; Lam 3:54, נגרזתּי, and Jon 2:5, נגרשׁתּי, favour this interpretation. He thought in his fear and despair, that God would never more care about him. אכן, verum enim vero, but Jahve heard the cry of his entreaty, when he cried unto Him (the same words as in Psa 28:2). On the ground of these experiences he calls upon all the godly to love the God who has done such gracious things, i.e., to love Love itself. On the one hand, He preserves the faithful (אמוּנים, from אמוּן = אמוּן, πιστοί, as in Psa 12:2), who keep faith with Him, by also proving to them His faithfulness by protection in every danger; on the other hand, not scantily, but plentifully (על as in Isa 60:7; Jer 6:14 : κατὰ περισσείαν) He rewardeth those that practise pride-in the sight of God, the Lord, the sin of sins. An animating appeal to the godly (metamorphosed out of the usual form of the expression חזק ואמץ, macte esto), resembling the animating call to his own heart in Psa 27:14, closes the Psalm. The godly and faithful are here called "those who wait upon Jahve." They are to wait patiently, for this waiting has a glorious end; the bright, spring sun at length breaks through the dark, angry aspect of the heavens, and the esto mihi is changed into halleluja. This eye of hope patiently directed towards Jahve is the characteristic of the Old Testament faith. The substantial unity, however, of the Old Testament order of grace, or mercy, with that of the New Testament, is set before us in Psa 32:1-11, which, in its New Testament and Pauline character, is the counterpart of Psa 19:1-14.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

(Heb.: 31:20-25) In this part well-grounded hope expands to triumphant certainty; and this breaks forth into grateful praise of the goodness of God to His own, and an exhortation to all to wait with steadfast faith on Jahve. The thought: how gracious hath Jahve been to me, takes a more universal form in Psa 31:20. It is an exclamation (מה, as in Psa 36:8) of adoring admiration. טוּב יהוה is the sum of the good which God has treasured up for the constant and ever increasing use and enjoyment of His saints. צפן is used in the same sense as in Psa 17:14; cf. τὸ μάννα τὸ κεκρυμμένον, Rev 2:17. Instead of פּעלתּ it ought strictly to be נתתּ; for we can say פּעל טּוב, but not פּעל טוּב. What is meant is, the doing or manifesting of טּוב springing from this טוּב, which is the treasure of grace. Jahve thus makes Himself known to His saints for the confounding of their enemies and in defiance of all the world besides, Psa 23:5. He takes those who are His under His protection from the רכסי אישׁ, confederations of men (from רכס, Arab. rks, magna copia), from the wrangling, i.e., the slanderous scourging, of tongues. Elsewhere it is said, that God hides one in סתר אהלו (Psa 27:5), or in סתר כּנפיו (Psa 61:5), or in His shadow (צל, Psa 91:1); in this passage it is: in the defence and protection of His countenance, i.e., in the region of the unapproachable light that emanates from His presence. The סכּה is the safe and comfortable protection of the Almighty which spans over the persecuted one like an arbour or rich foliage. With בּרוּך ה David again passes over to his own personal experience. The unity of the Psalm requires us to refer the praise to the fact of the deliverance which is anticipated by faith. Jahve has shown him wondrous favour, inasmuch as He has given him a עיר מצור as a place of abode. מצור, from צוּר to shut in (Arabic misr with the denominative verb maṣṣara, to found a fortified city), signifies both a siege, i.e., a shutting in by siege-works, and a fortifying (cf. Psa 60:11 with Psa 108:11), i.e., a shutting in by fortified works against the attack of the enemy, Ch2 8:5. The fenced city is mostly interpreted as God Himself and His powerful and gracious protection. We might then compare Isa 33:21 and other passages. But why may not an actual city be intended, viz., Ziklag? The fact, that after long and troublous days David there found a strong and sure resting-place, he here celebrates beforehand, and unconsciously prophetically, as a wondrous token of divine favour. To him Ziklag was indeed the turning-point between his degradation and exaltation. He had already said in his trepidation (חפז, trepidare), cf. Psa 116:11 : I am cut away from the range of Thine eyes. נגרזתּי is explained according to גּרזן, an axe; Lam 3:54, נגרזתּי, and Jon 2:5, נגרשׁתּי, favour this interpretation. He thought in his fear and despair, that God would never more care about him. אכן, verum enim vero, but Jahve heard the cry of his entreaty, when he cried unto Him (the same words as in Psa 28:2). On the ground of these experiences he calls upon all the godly to love the God who has done such gracious things, i.e., to love Love itself. On the one hand, He preserves the faithful (אמוּנים, from אמוּן = אמוּן, πιστοί, as in Psa 12:2), who keep faith with Him, by also proving to them His faithfulness by protection in every danger; on the other hand, not scantily, but plentifully (על as in Isa 60:7; Jer 6:14 : κατὰ περισσείαν) He rewardeth those that practise pride-in the sight of God, the Lord, the sin of sins. An animating appeal to the godly (metamorphosed out of the usual form of the expression חזק ואמץ, macte esto), resembling the animating call to his own heart in Psa 27:14, closes the Psalm. The godly and faithful are here called "those who wait upon Jahve." They are to wait patiently, for this waiting has a glorious end; the bright, spring sun at length breaks through the dark, angry aspect of the heavens, and the esto mihi is changed into halleluja. This eye of hope patiently directed towards Jahve is the characteristic of the Old Testament faith. The substantial unity, however, of the Old Testament order of grace, or mercy, with that of the New Testament, is set before us in Psa 32:1-11, which, in its New Testament and Pauline character, is the counterpart of Psa 19:1-14.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Laid up - His favour is not always manifested, to them, but it is laid up for them in his treasure, whence it shall be drawn forth when they need it, and he sees it fit. Before - Publickly and in the view of the world.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
O how great is thy goodness - God's goodness is infinite; there is enough for all. enough for each, enough for evermore. It is laid up where neither devils nor men can reach it, and it is laid up for them that fear the Lord; therefore every one who trembles at his word, may expect all he needs from this Fountain that can never be dried ufp. Which thou hast wrought - Thou hast already prepared it; it is the work of thy own hands; thou hast provided it and proportioned it to the necessities of men, and all who trust in thee shall have it. And for them especially it is prepared who trust in thee before men - who boldly confess thee amidst a crooked and perverse generation.

Top

⁷ But as for me, I will come into your house, in the full measure of your mercy; and in your fear I will give worship, turning my eyes to your holy Temple.

⁹ The fear of the Lord is clean, and has no end; the decisions of the Lord are true and full of righteousness.

¹ To the chief music-maker. A Psalm. Of David. The heavens are sounding the glory of God; the arch of the sky makes clear the work of his hands.
² Day after day it sends out its word, and night after night it gives knowledge.
³ There are no words or language; their voice makes no sound.
⁴ Their line has gone out through all the earth, and their words to the end of the world. In them has he put a tent for the sun,
⁵ Who is like a newly married man coming from his bride-tent, and is glad like a strong runner starting on his way.
⁶ His going out is from the end of the heaven, and his circle to the ends of it; there is nothing which is not open to his heat.
⁷ The law of the Lord is good, giving new life to the soul: the witness of the Lord is certain, giving wisdom to the foolish.
⁸ The orders of the Lord are right, making glad the heart: the rule of the Lord is holy, giving light to the eyes.
⁹ The fear of the Lord is clean, and has no end; the decisions of the Lord are true and full of righteousness.
¹⁰ More to be desired are they than gold, even than much shining gold; sweeter than the dropping honey.
¹¹ By them is your servant made conscious of danger, and in keeping them there is great reward.
¹² Who has full knowledge of his errors? make me clean from secret evil.
¹³ Keep your servant back from sins of pride; let them not have rule over me: then will I be upright and free from great sin.
¹⁴ Let the words of my mouth and the thoughts of my heart be pleasing in your eyes, O Lord, my strength and my salvation.

¹ Of David. Maschil. Happy is he who has forgiveness for his wrongdoing, and whose sin is covered.
² Happy is the man in whom the Lord sees no evil, and in whose spirit there is no deceit.
³ When I kept my mouth shut, my bones were wasted, because of my crying all through the day.
⁴ For the weight of your hand was on me day and night; my body became dry like the earth in summer. (Selah.)
⁵ I made my wrongdoing clear to you, and did not keep back my sin. I said, I will put it all before the Lord; and you took away my wrongdoing and my sin. (Selah.)
⁶ For this cause let every saint make his prayer to you at a time when you are near: then the overflowing of the great waters will not overtake him.
⁷ You are my safe and secret place; you will keep me from trouble; you will put songs of salvation on the lips of those who are round me. (Selah.)
⁸ I will give you knowledge, teaching you the way to go; my eye will be your guide.
⁹ Do not be like the horse or the ass, without sense; ...
¹⁰ The sinner will be full of trouble; but mercy will be round the man who has faith in the Lord.
¹¹ Be glad in the Lord with joy, you upright men; give cries of joy, all you whose hearts are true.

¹⁴ Let your hope be in the Lord: take heart and be strong; yes, let your hope be in the Lord.

¹⁴ And they have made little of the wounds of my people, saying, Peace, peace; when there is no peace.

⁷ All the flocks of Kedar will come together to you, the sheep of Nebaioth will be ready for your need; they will be pleasing offerings on my altar, and my house of prayer will be beautiful.

² Everyone says false words to his neighbour: their tongues are smooth in their talk, and their hearts are full of deceit.

² Give ear to the voice of my prayer, when I am crying to you, when my hands are lifted up to your holy place.

⁵ The waters were circling round me, even to the neck; the deep was about me; the sea-grass was twisted round my head.

⁵⁴ Waters were flowing over my head; I said, I am cut off.

¹¹ Though I said in my fear, All men are false.

²¹ But there the Lord will be with us in his glory, ...wide rivers and streams; where no boat will go with blades, and no fair ship will be sailing.

⁵ And of Beth-horon the higher and the lower, walled towns with walls and doorways and locks;

¹¹ Have you not sent us away from you, O God? and you go not out with our armies.

¹¹ Give us help in our trouble; for there is no help in man.

¹ Happy is he whose resting-place is in the secret of the Lord, and under the shade of the wings of the Most High;

⁵ For you, O God, have made answer to my prayers; you have given me the heritage of those who give honour to your name.

⁵ For in the time of trouble he will keep me safe in his tent: in the secret place of his tent he will keep me from men's eyes; high on a rock he will put me.

⁵ You make ready a table for me in front of my haters: you put oil on my head; my cup is overflowing.

¹⁷ He who has ears, let him give ear to what the Spirit says to the churches. To him who overcomes I will give of the secret manna, and I will give him a white stone, and on the stone a new name, of which no one has knowledge but he to whom it is given.

¹⁴ With your hand, O Lord, from men, even men of the world, whose heritage is in this life, and whom you make full with your secret wealth: they are full of children; after their death their offspring take the rest of their goods.

⁸ The delights of your house will be showered on them; you will give them drink from the river of your pleasures.

²⁰ You will keep them safe in your house from the designs of man; in the secret of your tent will you keep them from angry tongues.