Psalm 31:22
For I said in my haste, I am cut off from before your eyes: nevertheless you heard the voice of my supplications when I cried to you.
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayHaydockHastingsHomileticsJFBKDKellyKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTTBTODWESTSK
(22) In my haste . . .—Literally, in my fleeing away in fear. Jerome, Aquila, and Symmachus, “in my confusion.”

31:19-24 Instead of yielding to impatience or despondency under our troubles, we should turn our thoughts to the goodness of the Lord towards those who fear and trust in Him. All comes to sinners through the wondrous gift of the only-begotten Son of God, to be the atonement for their sins. Let not any yield to unbelief, or think, under discouraging circumstances, that they are cut off from before the eyes of the Lord, and left to the pride of men. Lord, pardon our complaints and fears; increase our faith, patience, love, and gratitude; teach us to rejoice in tribulation and in hope. The deliverance of Christ, with the destruction of his enemies, ought to strengthen and comfort the hearts of believers under all their afflictions here below, that having suffered courageously with their Master, they may triumphantly enter into his joy and glory.For I said in my haste - In my fear; my apprehension. The word rendered "haste" means properly that terror or alarm which causes one to flee, or to endeavor to escape. It is not "haste" in the sense of an opinion formed too quickly, or formed rashly; it is "haste" in the sense of terror leading to sudden flight, or an effort to escape. See an illustration of this idea in the case of David himself, in 1 Samuel 23:26.

I am cut off - That is, I shall certainly be cut off or destroyed.

From before thine eyes - Either, in thy very presence; or, so that I shall not be admitted into thy presence. I shall be cut down, and suffered no more to come before thee to worship thee. Compare the notes at Psalm 6:5.

Nevertheless thou heardest ... - Contrary to my apprehensions, I was heard and delivered. God's mercy went beyond the psalmist's faith - as it often does to His people now, far beyond what they hope for; far beyond what they even pray for; far beyond what they believe to be possible; so far beyond all this, as to make the result, as in the case of David Psalm 31:21, a matter of wonder and astonishment.

22. For I said—literally, "And I said," in an adversative sense. I, thus favored, was despondent.

in my haste—in my terror.

cut off … eyes—from all the protection of Thy presence.

In my haste, i.e. in my hasty flight from Saul, when he and his men had almost encompassed me, 1 Samuel 23:26, which happened presently after his deliverance in and from the strong city of Keilah. Or, in my fear, or trembling, when my passion took away my consideration, and weakened my faith.

Cut off from before thine eyes, i.e. cast out of thy sight, and out of the care of thy gracious providence; my case is desperate. Or, cut off whilst thou lookest on, and dost not pity nor help me.

Thou heardest the voice of my supplications; my fears were quickly confuted by thy gracious answer to my prayers. For I said in my haste,.... When he made haste to get away for fear of Saul, 1 Samuel 23:26; and so the Targum renders it, "I said when I sought to flee away"; or else he said this hastily and rashly, in the hurry of his mind, being in the utmost confusion and distress, as in Psalm 116:11;

I am cut off from before thine eyes; his case was very bad, he was reduced to the utmost extremity, and his faith was as low; he thought it was all over with him, and there was no way of escape, nor hope of it; and that he was like a branch cut off, ready to be cast into the fire; that he was cut off from the house of God, and from communion with him; that he would never look upon him more, and he should never enjoy his presence: this instance of weakness and unbelief is mentioned to illustrate the goodness of God, and to make his kindness appear to be the more marvellous in the salvation of him; so sometimes the Lord suffers his people to be in the utmost distress, and their faith to be at the lowest ebb, when he appears to their help, and makes it manifest that their salvation is by his own arm, and of his own good will, and not by them, or for any goodness of theirs;

nevertheless, thou heardest the voice of my supplications when I cried unto thee; for though faith was very low, and unbelief strongly prevailed, yet he was not so far gone as to stop praying; for though he saw no rational way of escape, and feared the Lord would take no notice of him; yet he knew that nothing was impossible with him, and therefore he still looked up to him, as Jonah did when he thought himself in a like condition, Jonah 2:4; and such was the grace and goodness of God, that he did not despise but regard his prayer, though attended with so much weakness and unbelief.

For I said in my {q} haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee.

(q) And so by my rashness and infidelity deserved to have been forsaken.

22. For I said &c.] But as for me, I said In my haste (or, alarm). Humbly he confesses his want of faith in the hour of trial, when he thought himself out of God’s sight, and contrasts it with God’s goodness. Cp. Psalm 30:6; Psalm 116:2. With 22 a cp. Jonah 2:4 : with 22 b cp. Psalm 28:2.Verse 22. - For I said in my haste; rather, and I indeed had said in my haste (comp. Psalm 116:11). David's faith was not so firmly fixed but that he was liable, from time to time, to a sudden access of fear (see 1 Samuel 27:1; 2 Samuel 15:14; Psalm 31:13). He had said to God in his heart, on one such occasion, I am cut off from before thine eyes; i.e. he had despaired and given himself up for lost. It is somewhat forced to understand the words as meaning, "I am banished from the city where the ark is placed" ('Speaker's Commentary'). Nevertheless, thou heardest the voice of my supplications when I cried unto thee. God did not forsake his servant on account of this temporary failure of faith. No sooner did the psalmist rid himself of his extreme alarm, and turn once more to God in prayer, than he was heard, and his prayer answered. (Heb.: 31:15-19) But, although a curse of the world and an offscouring of all people, he is confident in God, his Deliverer and Avenger. By ואני prominence is given to the subject by way of contrast, as in Psalm 31:7. It appears as though Jahve had given him up in His anger; but he confides in Him, and in spite of this appearance, he even confides in Him with the prayer of appropriating faith. עתּות or אתּים (1 Chronicles 29:30) are the appointed events and circumstances, the vicissitudes of human life; like the Arabic 'idât (like עת from ועד), the appointed rewards and punishments. The times, with whatsoever they bring with them, are in the Lord's hand, every lot is of His appointment or sending. The Vulgate follows the lxx, in manibus tuis sortes meae. The petitions of Psalm 31:16, Psalm 31:17, spring from this consciousness that the almighty and faithful hand of God has mould his life. There are three petitions; the middle one is an echo of the Aaronitish blessing in Numbers 6:25. כּי קראתיך, which gives the ground of his hope that he shall not be put to shame (cf. Psalm 31:2), is to be understood like אמרתּי in Psalm 31:15, according to Ges. 126, 3. The expression of the ground for אל־אבושׁה, favours the explanation of it not so much as the language of petition (let me not be ashamed) of as hope. The futures which follow might be none the less regarded as optatives, but the order of the words does not require this. And we prefer to take them as expressing hope, so that the three petitions in Psalm 31:16, Psalm 31:17, correspond to the three hopes in Psalm 31:18, Psalm 31:19. He will not be ashamed, but the wicked shall be ashamed and silenced for ever. The form ידּמוּ, from דּמם, is, as in Jeremiah 8:14, the plural of the fut. Kal ידּם, with the doubling of the first radical, which is customary in Aramaic (other examples of which we have in יקּד, ישּׁם, יתּם), not of the fut. Niph. ידּם, the plural of which would be ידּמּוּ, as in 1 Samuel 2:9; conticescere in orcum is equivalent to: to be silent, i.e., being made powerless to fall a prey to hades. It is only in accordance with the connection, that in this instance נאלם, Psalm 31:19, just like דּמם, denotes that which is forcibly laid upon them by the judicial intervention of God: all lying lips shall be dumb, i.e., made dumb. עתק prop. that which is unrestrained, free, insolent (cf. Arabic 'âtik, 'atı̂k, unrestrained, free

(Note: But these Arabic words do not pass over into the signification "insolent."))

is the accusative of the object, as in Psalm 94:4, and as it is the nominative of the subject in 1 Samuel 2:3.

Psalm 31:22 Interlinear
Psalm 31:22 Parallel Texts

Psalm 31:22 NIV
Psalm 31:22 NLT
Psalm 31:22 ESV
Psalm 31:22 NASB
Psalm 31:22 KJV

Psalm 31:22 Bible Apps
Psalm 31:22 Parallel
Psalm 31:22 Biblia Paralela
Psalm 31:22 Chinese Bible
Psalm 31:22 French Bible
Psalm 31:22 German Bible

Bible Hub

Psalm 31:21
Top of Page
Top of Page