Charles H. Spurgeon on Psalms 131:1

Whole Psalm. This little song is inscribed dwdl because it is like an echo of the answer (2Sa 6:21 sq.) with which David repelled the mocking observation of Michal when he danced before the Ark in a linen ephod, and therefore not in kingly attire, but in the common raiment of the priests: I esteem myself still less than I now show it, and I appear base in mine own eyes. In general David is the model of the state of mind which the poet expresses here. He did not push himself forward, but suffered himself to be drawn forth out of seclusion. He did not take possession of the throne violently; but after Samuel has anointed him, he willingly and patiently traverses the long, thorny, circuitous way of deep abasement, until he receives from God's hand that which God's promise had assured to him. The persecution by Saul lasted about ten years, and his kingship in Hebron, at first only incipient, seven years and a half. He left it entirely to God to remove Saul and Ishbosheth. He let Shimei curse. He left Jerusalem before Absalom. Submission to God's guidance, resignation to his dispensations, contentment with that which was allotted to him, are the distinguishing traits of his noble character. —Franz Delitzsch.

Whole Psalm. Psalm 130 is a Song of Forgiveness; Psalm 131 is a Song of Humility: the former celebrates the blessedness of the man whose transgressions are pardoned, the latter celebrates the blessedness of the man who is of a meek and lowly spirit. Forgiveness should humble us. Forgiveness implies sin; and should not the sinner clothe himself with humility? and when not for any desert of his, but simply by the free grace of Heaven, his sins have been pardoned, should he not bind the garments of humility still more closely about him? The man who is of a nature at once sincere and sweet, will be even more humbled by the sense of an undeserved forgiveness than by the memory of the sins from which it has cleansed him. Very fitly, therefore, does the Psalm of humility follow the Psalm which sings of the Divine loving kindness and tender mercy. —Samuel Cox.

Whole Psalm. This Psalm, which records the meek and humble spirit of those who are the true worshippers of the Temple, doubtless belongs, as its title announces, to the time of David. It is exactly in the spirit of that humble thanksgiving made by him, after the divine revelation by Nathan of the future blessings of his posterity (1Ch 22:9-11); and forms a most appropriate introduction to the following Psalm, the theme of which is evidently the dedication of the Temple. —John Jebb.

LORD, my heart is not haughty. For the truth of his plea he appeals to God; and from all those who are affected like David, God will accept of the appeal.

Firstly. He could in truth of heart appeal to God: "LORD, my heart is not haughty." He appeals to him who knoweth all things. "Lord, from whom nothing is hid, thou knowest that this is the very disposition of my soul. If I have anything, it is from thee; it is thy providence which brought me from following the ewes great with young to feed and govern thy people." Such a holy man would not rashly invoke God, and take his holy name in vain; but knowing his integrity, durst call God to witness. The saints are wont to do so upon like occasions; as Peter (Joh 21:17); "Lord, thou knowest all things; thou knowest that I love thee." They know they have a God that will not be deceived with any shows, and that he knoweth and approveth them for such as he findeth them to be.

Secondly. From those that are affected like David, God will accept the appeal; for in the account of God we are that which we sincerely desire and endeavour to be, and that which is the general course and tenor of our lives, though there be some intermixture of failing. David saith, "LORD, my heart is not haughty"; and yet he was not altogether free from pride. His profession respecteth his sincere purpose and constant endeavour, and the predominant disposition of his soul. God himself confirmeth such appeals by his own testimony: 1Ki 15:5, "My servant David did that which was right in the eyes of the Lord, neither departed from all that which he had commanded him, save only in the matter of Uriah." ...By all this it is shown that the plea of sincerity is allowed by God, though there be some mixture of failings and weaknesses.

Thirdly. Is not this boasting like the Pharisee? Lu 18:9, "God, I thank thee, I am not like other men." If David were thus humble, why doth he speak of it? Is he not guilty of pride while he seemeth to speak against pride?

This is spoken either as,

1. A necessary vindication; or

2. A necessary instruction.

(a) As a necessary vindication against the censures and calumnies of his adversaries. Saul's courtiers accused him as aspiring after the kingdom; yea, his own brother taxed him with pride when he came first abroad: 1Sa 17:28, "I know thy pride, and the naughtiness of thine heart; for thou art come down that thou mightest see the battle." If his brother would calumniate his actions, much more might others. Now it is for the honour of God that his children, as they would not commit a fault, so they should not be under the suspicion of it; therefore he appeals to God.

(b) A necessary instruction; for whatsoever David said or wrote here, he said or wrote by the inspiration of the Holy Ghost, that Israel may learn how to hope in God. Herein David is a notable pattern of duty both to superiors and inferiors. —Thomas Manton.