Exegetical and Hermeneutical Commentary of Psalms 70:4
Let all those that seek thee rejoice and be glad in thee: and let such as love thy salvation say continually, Let God be magnified.
4. Cp. Psa 35:27. The discomfiture of the wicked gives occasion for the righteous to rejoice in God, not only because they are set free from persecution, but because they see in it the proof of God’s righteous sovereignty and the unfolding of His purposes of salvation.
such as love thy salvation ] Cp. “they that love his name” (Psa 69:36); and the corresponding N.T. thought in 2Ti 4:8.
Fuente: The Cambridge Bible for Schools and Colleges
Let all those that seek thee … – The only change in this verse from Psa 40:16, is in the insertion of the word and in the beginning of the second clause – and let such as love, etc.
Fuente: Albert Barnes’ Notes on the Bible
Psa 70:4
Let such as love Thy salvation say continually, Let God be magnified.
Our watchword
These words occur at least three times in the Psalms, and therefore we may regard them as especially important.
I. Discriminate the character. The individuals here spoken of are those who love Gods salvation. Then it is implied that they are persons who are saved, because it is not according to nature to love a salvation in which we have no part. We may admire the salvation which is preached, but we shall only love the salvation which is experienced. But, more than this, to sustain and bring to perfection in the renewed heart an ardent affection towards the Divine salvation of a sort that will continue, and become practically fruitful, there must be an intelligent consideration, and an instructed apprehension as to the character of this salvation. Now, let me show you what it is in salvation that the thoughtful believer loves; and I may begin by saying that he loves, best of all, the Saviour Himself. Often our Lord is called Salvation, because He is the great worker of it, the author and finisher, the Alpha and the Omega of it. He who has Christ has salvation; and, as He is the essence of salvation, He is the centre of the saved ones affection. But you love not only the Saviours person, for I am sure you delight in the plan of salvation. What is that plan? It is summed up in a single word–substitution. Oh, then let us always say, Let God be magnified, since He devised, arranged, and carried out this Godlike method of blending justice with mercy. But we also love Gods salvation when we consider what was the object of it. The object of it towards us was to redeem unto Christ a people who should be zealous for good works. The sinner loves a salvation from hell; the saint loves a salvation from sin.
II. Meditate on the saying. Every nation has its idiom, every language has its shibboleth, almost every district has its proverb. Behold the idiom of gracious souls, listen to their household word, their common proverb–it is this, Let God be magnified! Let God be magnified! Observe that this is a saying which is founded upon truth and justice. Let God be magnified, for it is He that saved us, and not we ourselves. None can divide the honours of grace, for the Lord alone hath turned our captivity. From beginning to end salvation is of the Lord, therefore, let God be magnified. This saying is naturally suggested by love. It is because we love His salvation that we say, The Lord be magnified. You cannot love God without desiring to magnify Him, and I am sure that you cannot know that you are saved without loving Him. Moreover, this saying of our text is, deeply sincere and practical. I am sure David did not wish to see hypocrites multiplied; but such would be the case if men merely said, Let God be magnified, and did not mean it. Moreover, it must not only be sincere, but it must be paramount. I take it that there is nothing which a Christian man should say continually, except this, Let God be magnified. That which a man may say continually is assuredly the master-thought of his mind. Listen to the cherubim and seraphim; they continually do cry, Holy! Holy! Holy! Lord God of Hosts! And the text tells us this must be continual. How earnest you feel about the cause of Christ when you have heard an inspiriting sermon, but how long does it last?
III. The wish. Let God be magnified. This wish is promoted by an anxiety for Gods glory; it is a most holy wish, and it ought to be fulfilled. I shall ask your attention to the reasons of the wish. Why should it be wished?
1. First, because it always ought to be said, Let God be magnified. It is only right, and according to the fitness of things, that God should be magnified in the world which Ha Himself created. Such a handiwork deserves admiration from all who behold it. But when He new-made the world, and especially when He laid the foundation of His new palace in the fair colours of Jesus blood, and adorned it with the sapphires of grace and truth; He had a double claim upon our praise.
2. But, we wish it next, because it always needs saying. The word is dull and sleepy, and utterly indifferent to the glory of God in the work of redemption. We need to tell it over and over and over again, that God is great in the salvation of His people.
3. And, again, we desire this, because the saying of this continually does good to the sayers. He who blesses God blesses himself. We cannot serve God with the heart without serving ourselves most practically. Nothing, brethren, is more for your benefit than to spend and be spent for the promotion of the Divine honour.
4. Then, again, this promotes the welfare of Gods creatures. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. Let God be magnified.] Let his glory, mercy, and kindness, continually appear in the increase of his own work in the souls of his followers!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Let all those that seek thee,…. The Targum is,
“that seek doctrine (or instruction) from thee.”
rejoice and be glad in thee; the Targum paraphrases it,
“rejoice and be glad in thy word.”
and let such as love thy salvation say continually, let God be magnified; the Targum is,
“let the glory of the Lord be increased;”
and in Ps 40:16, instead of “God”, it is “the Lord”, or “Jehovah”:
[See comments on Ps 40:16].
Fuente: John Gill’s Exposition of the Entire Bible
instead of is unimportant. But since the divine name Jahve is now for once chosen side by side with Elohim, it certainly had a strong claim to be retained in Psa 70:5. Instead of we have here; instead of , here . And instead of we have here – the hope is turned into petition: make haste unto me, is an innovation in expression that is caused by the taking over of the .
Fuente: Keil & Delitzsch Commentary on the Old Testament
(4) For a reward of . . .Psa. 40:14, and put to shame. The change is probably a copyists error.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Let God be magnified In Psalms 40, “Jehovah,” for Eloheem, (God,) here.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 614
THE CHRISTIANS FRAME OF MIND
Psa 70:4-5. Let all those that seek Thee rejoice and be glad in Thee: and let such as love thy salvation say continually, Let God be magnified. But I am poor and needy: make haste unto me, O God: Thou art my help and my deliverer: O Lord, make no tarrying.
THIS psalm is entitled A psalm to bring to remembrance. What were the things to which David more especially referred, we do not certainly know. The whole psalm, with only a few verbal alterations, is taken from the 40th Psalm, of which it forms a part; and it seems to have been separated for the purpose of being used by David on some particular occasion, to which the former part of that psalm was not applicable. It served to bring to his remembrance some special deliverances: and for a similar end it may well be used by us. We have many who would exult in our destruction, even as he had: and we may well desire that all their efforts may be frustrated, and their expectations disappointed. On the other hand, we should desire the prosperity and happiness of the Lords people: and be earnest with God in prayer, that we ourselves may participate the felicity of his chosen, and give thanks with his inheritance. Our past trials and deliverances should all be brought to remembrance for this end; and be made subservient to our own advancement in the divine life, and to the glory of our God.
From the words before us, I shall,
I.
Point out to your notice that frame of mind which the Lords people are privileged to enjoy
Short is the description given of the Lords people; but it is amply sufficient to distinguish them from all other people upon earth. They seek after God, and love his salvation. The great mass of mankind live without God in the world. And of those who seek him, there are few who love the salvation set before us in the Gospel. As for those who seek him in ways of their own devising, they have no claim to the character of Gods people. Those only are truly his, who come to him through Christ, and embrace the salvation offered them in the Gospel, and love that Saviour who has bought them with his blood. To them Christ is precious; and their privilege is to live in the daily experience,
1.
Of sacred joy
[Truly they have cause to rejoice. If it were only that they hear of a Saviour, that would be ground enough for joy: but to have a view of him in his mediatorial office, and to hope that they have obtained an interest in him, is a reason for rejoicing in him with joy unspeakable and glorified. Hence the Apostle enjoins it upon us as a duty: Rejoice in the Lord alway; and again I say, Rejoice. Rejoice evermore. It surely does not become a redeemed soul to be cast down with despondency; and still less to be in a state of stupid insensibility. He should be sensible of the mercies vouchsafed unto him, and should serve his God with gladness and joyfulness of heart.]
2.
Of grateful adoration
[The Christians joy should not terminate on the benefits he has received, or on his own personal interest in them, so much as on his God and Saviour, from whom he has received them. This distinction I conceive to be of considerable importance: for joy may be excited by novelty, and may be little more than an ebullition of the animal spirits arising from a new hope kindled in the soul: whereas, when it arises rather from a contemplation of the Saviours love, it is of a more refined quality, more humble, more tender, more modest, more reserved. The children of Zion should be joyful in their King; and, instead of arrogating any thing to themselves, should say continually, Let GOD be magnified. Such was Marys joy, when she was honoured to be the means of bringing forth the Saviour of the world: My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. The two kinds of joy, as considered apart, may be compared with fruit in its earlier or its more matured state. The unripe peach, for instance, is brilliant in its hues; but, whilst it is beauteous to the eye, it is crude and sour to the taste: whereas that which is of a more mellowed tint, obscured perhaps by the foliage under which it hangs, will approve itself by ~its susceptibility of impression from the slightest touch, and the richness of its flavour when submitted to the taste. Such as this latter will be found the joys of heaven. The glorified saints, yea, and the angels too, all fall upon their faces before the throne of God, whilst yet with all their powers they sing forth the praises of God and of the Lamb. They are filled, indeed, with a sense of the benefits which they enjoy: but they are lost in wonder whilst beholding with unveiled face the glories of their God.
Such is the frame which the saints are privileged to enjoy on earth: they should rejoice and be glad in the Lord; but at the same time they should be saying continually, Let God be magnified.]
But, as all do not live in the enjoyment of this frame, I will,
II.
Give some directions to those who have not yet been able to attain it
We see, from Davids own experience, that this joy is not universal amongst the saints of God. There are times and seasons when, from a variety of causes, the mind of a pious person may be depressed: and when this occurs, I would say to the drooping soul, Follow the example of David in our text:
1.
Lie low before God in the deepest humiliation
[I am poor and needy, was the confession of that holy man, the man after Gods own heart. And well does the same language become us all. They who know most of themselves, will be the most ready to acknowledge that they are wretched, and miserable, and poor, and blind, and naked. And never are we in a frame more pleasing and acceptable to God, than when we abase ourselves before him in dust and ashes. We are told, that the broken and contrite heart God will not despise; nay more, that he will select, for his more immediate and delightful habitation, the humble and contrite soul [Note: Isa 57:15.]. Then shall we be prepared to exalt our God, when we feel disposed to humble and abase ourselves.]
2.
Importune him, with all earnestness, to grant you this frame
[There is a holy impatience, which God approves; not indeed an impatience connected with murmuring, but that which arises from intensity of desire. This feeling you may carry to its utmost possible extent, panting after God, even as the hart after the water-brooks. And under this feeling, you may cry with a boldness almost bordering on presumption, Return to me, O Lord; make haste unto me: O Lord, make no tarrying. We may go farther still; and say, with David, Awake; Why sleepest thou? pluck thy hand out of thy bosom. Arise, and plead thine own cause [Note: Psa 44:23; Psa 74:11; Psa 74:22.]. Such is the importunity recommended to us in the parable of the unjust judge. The widow, purely by the urgency of her petitions, prevailed over one who cared not either for God or man. And shall not God avenge his own elect, who cry day and night unto him, though he bear long with them? I tell you, that he will avenge them speedily. All who wrestle, like Jacob, in supplication with God, shall assuredly be partakers of his success.]
3.
Plead with him your entire dependence on his power and grace
[Make haste unto me, O God: Thou art my help and my deliverer: O Lord, make no tarrying. This is a plea which God, if I may so express myself, cannot withstand. If he withhold from us the light of his countenance, it is in order to make us more simple in our dependence on him: and when we renounce every other help or hope, and trust in him with our whole hearts, then are we as sure of succour as if it had already arrived: for his goings forth are prepared as the morning; and He shall come to us as the rain, as the latter and the former rain upon the earth [Note: Hos 6:3.], They that trust in the Lord are even as Mount Zion, which cannot be removed, but abideth for ever [Note: Psa 125:1.].]
Application
1.
See that the Christians character, Brethren, be yours
[Here is an easy test whereby to try yourselves: Are you indeed seeking after God? and are you truly lovers of his salvation? Nothing is easier to ascertain than this. The lovers of pleasure, of riches, and of honour, plainly manifest their character: you may see it in the disposition of their minds, and in the daily habit of their lives. They use the means which are suited to their respective ends. I blame not them for this: for it is not the pursuit of earthly things, but the inordinate pursuit of them, that is displeasing to God. But where the world is sought only in a legitimate way, the means are used in order to the end: no man expects to reap where he has not sowed. Are you then using the means of salvation, in daily prayer to God, in an earnest application to the Saviour, and in a diligent performance of every known duty? You may easily ascertain your true character, if you will try yourselves by this test: and therefore to every one of you I say, Examine yourselves, whether ye be in the faith: try your own selves.]
2.
See that ye walk worthy of that character
[Be not content to live without a real enjoyment of the divine presence. The lukewarm are in some respects more odious to God than those who are altogether destitute of any religion: because, in professing themselves the Lords people, they bring nothing but disgrace upon him by their want of zeal and love. I say to you, Brethren, and I say it from God himself, Be either cold or hot. If God be not worthy to be loved and served, cast off his service altogether: but if he be worthy, then love and serve him with your whole hearts. It is in this way only that you can attain any joy in the Lord. It is in this way only that you can gain such discoveries of his love, as shall constrain you to abound in grateful adoration and thanksgiving. In the want of joy, you may indeed be thankful, if you can mourn and weep: but God forbid that you should be satisfied with such low attainments as will leave you destitute of all comfort in religion. You are here to prepare for glory: you are here to anticipate the glory that awaits you: you are here, both in word and deed, to be magnifying the Lord, in some measure as he is magnified in heaven. Aspire, then, to this state, which is recommended in my text: Let all those that seek the Lord rejoice and be glad in him: and let all such as love his salvation, say continually, The Lord be magnified!]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Psa 70:4 Let all those that seek thee rejoice and be glad in thee: and let such as love thy salvation say continually, Let God be magnified.
Ver. 4. Let all those that seek thee, &c. ] Piorum characteres, saith one, a godly man characterized, by his search after God, his joy in him, his love to him, his praises of him.
Let God be magnified
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 70:4-5
4Let all who seek You rejoice and be glad in You;
And let those who love Your salvation say continually,
Let God be magnified.
5But I am afflicted and needy;
Hasten to me, O God!
You are my help and my deliverer;
O Lord, do not delay.
Psa 70:4 seek You This is an OT idiom for a personal faith relationship with God characterized by
1. temple worship
2. covenant obedience
The last line of Psa 70:4 may be temple liturgy.
Psa 70:5 Notice that the two concepts of deliver and help of Psa 70:1 are repeated (different but synonymous verb for deliver).
I am afflicted and needy The psalmist characterizes his own perceived situation. God is great (Psa 70:4) but he is hurting. He entreats God to come to his aid quickly.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why is Psalms 70 also found in Psa 40:13-17?
2. Explain in your own words the literary concept of reversal.
3. What do the names for Deity, Elohim and YHWH, imply?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
rejoice. Put by Figure of speech Metonymy (of the Subject), for “have cause to rejoice”, &c.
God. Hebrew. Elohim. App-4. Some codices, with Aram, and Vulgate, read “Jehovah”.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 5:11, Psa 35:27, Psa 40:16, Psa 97:12, Isa 61:10, Isa 65:13, Isa 65:14, Lam 3:25, Joh 16:20
Reciprocal: Psa 40:15 – say Psa 132:9 – let thy saints Mat 7:7 – seek
Fuente: The Treasury of Scripture Knowledge
2. A prayer for God’s glory 70:4-5
As a result of God’s deliverance, other righteous people would glorify God and rejoice in Him. The psalm ends as it began: with a request for fast relief. David was stressing how desperately he needed God’s assistance by beginning and ending the psalm with these petitions.
Sometimes, when believers are under attack by others who oppose God’s will, all they can do is cry out to God for help (cf. Neh 2:4-5). Even in brief prayers such as this, we should base our petitions on God’s glory, as this psalmist did.