Sermon Tone Analysis
Overall tone of the sermon
This automated analysis scores the text on the likely presence of emotional, language, and social tones. There are no right or wrong scores; this is just an indication of tones readers or listeners may pick up from the text.
A score of 0.5 or higher indicates the tone is likely present.
Emotion Tone
Anger
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Disgust
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Fear
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Joy
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Sadness
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Language Tone
Analytical
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Confident
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Tentative
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Social Tone
Openness
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Conscientiousness
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Extraversion
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Agreeableness
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Emotional Range
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Tone of specific sentences
Tones
Emotion
Language
Social Tendencies
Anger
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Prayer Requests and Praise Reports: Ministry for the ministry team; successful training; Mary and Larry: Larry’s family, niece, Sonya passed away
Read Passage
Because of its complexity, some commentators have suggested that it should actually be two separate psalms: 31:1–8 and 31:9–24.
However, there are enough links between the two parts to unite them.
For example, they share the themes of God being a refuge (31:1, 2, 4, 19), the psalmist’s fear of shame (31:1, 17) and his trust in God (31:6, 14).
Because of its complexity, some commentators have suggested that it should actually be two separate psalms: 31:1–8 and 31:9–24.
However, there are enough links between the two parts to unite them.
For example, they share the themes of God being a refuge (31:1, 2, 4, 19), the psalmist’s fear of shame (31:1, 17) and his trust in God (31:6, 14).
vv.
1–8—First prayer for help
vv.
1–8—First prayer for help
ABC
vv.
1–6—Pleas to God for aid
v. 1,3,4,19 God is referred to as a ‘refuge’ on four occasions in this psalm
“The psalmist prayed for life, for deliverance from death, and that is the psalm’s fundamental and legitimate sense.
But in the context of resurrection faith, the psalm may also be used as a prayer in death, expressing trust and commitment to life lying beyond the grave.”
What does not change about the meaning of the line is that no matter what, God is the one to whom one entrusts oneself.
The poetic flexibility allows for multiple meanings that expand this prayer from what was originally intended.
God is referred to as a ‘refuge’ on four occasions in this psalm
Adeyemo, T. (2006).
Africa Bible commentary (p.
643).
Nairobi, Kenya; Grand Rapids, MI: WordAlive Publishers; Zondervan.
v. 5, “The psalmist prayed for life, for deliverance from death, and that is the psalm’s fundamental and legitimate sense.
But in the context of resurrection faith, the psalm may also be used as a prayer in death, expressing trust and commitment to life lying beyond the grave.”
What does not change about the meaning of the line is that no matter what, God is the one to whom one entrusts oneself.
The poetic flexibility allows for multiple meanings that expand this prayer from what was originally intended.
“The psalmist prayed for life, for deliverance from death, and that is the psalm’s fundamental and legitimate sense.
But in the context of resurrection faith, the psalm may also be used as a prayer in death, expressing trust and commitment to life lying beyond the grave.”
What does not change about the meaning of the line is that no matter what, God is the one to whom one entrusts oneself.
The poetic flexibility allows for multiple meanings that expand this prayer from what was originally intended.
Jacobson, R. A., & Tanner, B. (2014).
Book One of the Psalter: .
In E. J. Young, R. K. Harrison, & R. L. Hubbard Jr. (Eds.),
The Book of Psalms (p.
304).
Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.
vv.
7–8—Trust and thanksgiving
vv.
9–24—Second prayer for help
vv.
9–13—Pleas to God for aid and deliverance
v.9–13 It is no surprise that some have wondered if vv. 9–24 were at some point separate from vv. 1–8.
The prayer returns to pleas to God, but the vocabulary and the condition expressed are different.
The pleas are more urgent, more descriptive, and the one praying seems to be in dire distress, a distress present for a long period of time (v.
10).
9–13 It is no surprise that some have wondered if vv. 9–24 were at some point separate from vv. 1–8.
The prayer returns to pleas to God, but the vocabulary and the condition expressed are different.
The pleas are more urgent, more descriptive, and the one praying seems to be in dire distress, a distress present for a long period of time (v.
10).
The trust expressed earlier is soon eclipsed by great sorrow.
The pain is both mental and physical, and it has no nexus: it is caused both by iniquity (v.
10) and by foes (v.
11).
This is a common idea that both the actions of the one praying and the actions of others have contributed to the present pain.
Verses 12 and 13 speak of alienation and terror.
The one praying has certainly reached a place of terror, as some forget him and others begin to gossip and conspire.
The trust expressed earlier is soon eclipsed by great sorrow.
The pain is both mental and physical, and it has no nexus: it is caused both by iniquity (v.
10) and by foes (v.
11).
This is a common idea that both the actions of the one praying and the actions of others have contributed to the present pain.
Verses 12 and 13 speak of alienation and terror.
The one praying has certainly reached a place of terror, as some forget him and others begin to gossip and conspire.
vv.
14–18—Trust and petitions for salvation
vv.
14–18—Trust and petitions for salvation
v. 14–18 But I, in you, I trust, O Lord comes without warning or introduction and reminds those listening of the first eight verses of the prayer.
Verses 14–16 speak in the same confident voice as the earlier piece and even return to the themes of trust and rescue.
The additional element here is that there are petitions for God to act against the enemies.
The shame should be on them and not the one offering the prayer (v.
17).
They and their lies should be silenced.
14–18 But I, in you, I trust, O Lord comes without warning or introduction and reminds those listening of the first eight verses of the prayer.
Verses 14–16 speak in the same confident voice as the earlier piece and even return to the themes of trust and rescue.
The additional element here is that there are petitions for God to act against the enemies.
The shame should be on them and not the one offering the prayer (v.
17).
They and their lies should be silenced.
Jacobson, R. A., & Tanner, B. (2014).
Book One of the Psalter: .
In E. J. Young, R. K. Harrison, & R. L. Hubbard Jr. (Eds.),
The Book of Psalms (p.
305).
Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.
vv.
19–24—Thanksgiving
v. 21;24 The ‘besieged city’ is metaphorical (see 13), of being hemmed in on every side, not knowing which way to turn.
24.
Hope in the Bible is confidence about what will happen coupled with ignorance about its timing.
The ‘besieged city’ is metaphorical (see 13), of being hemmed in on every side, not knowing which way to turn.
24.
Hope in the Bible is confidence about what will happen coupled with ignorance about its timing.
Motyer, J. A. (1994).
The Psalms.
In D. A. Carson, R. T. France, J. A. Motyer, & G. J. Wenham (Eds.),
New Bible commentary: 21st century edition (4th ed., p. 505).
Leicester, England; Downers Grove, IL: Inter-Varsity Press.
vv.
1–8—First prayer for help
vv.
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