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Exegetical and Hermeneutical Commentary of Psalms 71:1

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In thee, O LORD, do I put my trust: let me never be put to confusion.

1. In thee do I put my trust ] Better, In thee have I taken refuge. See note on Psa 57:1, and cp. Psa 7:1; Psa 11:1; Psa 16:1; Psa 25:20.

let me never be put to confusion ] Let me never be ashamed. He has put himself under Jehovah’s protection: may he never be disappointed and disgraced by finding that his trust is vain. Cp. Psa 31:17; Psa 25:2; Psa 25:20; Psa 22:5; Php 1:20. It will be remembered that the verse forms the close of the Te Deum.

Fuente: The Cambridge Bible for Schools and Colleges

1 3. The prayer of faith in the midst of danger. These verses are taken, with but little change, from Psa 31:1-3.

Fuente: The Cambridge Bible for Schools and Colleges

In thee, O Lord, do I put my trust – See the notes at Psa 25:2. Compare Psa 22:4-5; Psa 31:1.

Let me never be put to confusion – Let me never be ashamed; that is, Let me not be so disappointed in the trust that I repose in thee as to have occasion to feel ashamed that I have done it.

Fuente: Albert Barnes’ Notes on the Bible

Psa 71:1-24

In Thee, O Lord, do I put my trust: let me never be put to confusion.

A picture of a pious old man

I. The entreaties of a pious old man.

1. Against evil.

(1) Moral failure (Psa 70:1).

(2) General danger (Psa 70:2; Psa 70:4).

(3) Divine desertion (verse 9).

2. For good.

(1) Divine protection (Psa 70:3). I want a strong refuge, a habitation, where I shall feel sheltered from all storms. I want a habitation where I may continually resort, one close at hand, always open to me. O God, be such a habitation to me, shivering on the margin of the awful future, the storms of retribution gathering around me.

(2) The spirit of worship (verse 8).

II. The blessed memories of a pious old man. It is natural for age to turn to the past. What did this aged man remember in the past?

1. His youthful confidence (Psa 70:5). In the opening years of my life, I rested my soul on Thy love and Thy truth. My young heart went out to Thee, and on Thee it has settled. What a blessed memory is this! What a contrast to the memory of the old profligate who remembers his rebellions, his blasphemies, etc.

2. Gods goodness to him from his earliest days (verse 6). Thou didst take care of me in helpless infancy, and all through life. Thy very love has been marvellous. I am as a wonder unto many. O God, Thou hast taught me from my youth. Taught me the true theory both of duty and of happiness.

III. The exalted contemplations of a pious old man (verse 19).

IV. The unfailing confidence of a pious old man (verses 20, 21). Though he had been subjected to great and sore troubles–and what aged man has not met with such troubles?–his trust was unabated, and he says, Thou shalt quicken me again, etc. However feeble I become, though I sink into the depths of the earth, Thou wilt revive me; nay, more, Thou shalt increase my greatness, etc. I infer from the character of Thy past conduct to me that I shall not be allowed to sink into extinction, dishonour, or misery. Thou wilt raise me, dignify me, and comfort me on every side. God grant us all this unfailing confidence in old age! Though He slay me, yet will I trust in Him.

V. A noble resolution of a pious old man (verses 22-24). (Homilist.)

The vow of faith

I. The life of faith is a constant realization of the presence of God. The mountain was as full of the chariots of fire when the prophets servant did not perceive them as when he did. Christ was just as much present with the disciples when their eyes were holden as when they were open. God speaks with men as truly to-day as in the time of Abraham. It is because our minds are preoccupied with other matters that we fail to perceive God.

II. The life of faith is entered upon by a definite vow. If such be the life of faith, how few of us have entered upon it! This may be due to some obstacle, such as an unfulfilled duty, or a disregarded command, or a permitted practice opposed to Gods will. But if it be none of these, then most likely it is because the attitude of faith has net been consciously and definitely assumed. We must take our all and lay it at the feet of Christ. This is the wicket-gate by which we enter upon the blessed life of faith. Brainerd Taylor, feeling that he needed something which he did not possess, lifted up his heart in prayer, and became conscious of giving up all to God, and then he cried, Here, Lord, take me, take my whole soul, and seal me Thine now, and Thine for ever.

III. Some considerations on the taxing of such a vow. Let it be taken with all seriousness, and let it be a very definite one. Doddridge gives this advice, Set your hand and seal to it that on such a day and year, and at such a place, on full consideration and serious reflection, you come to this happy resolution, that whatever others might do, you would serve the Lord. Doddridges own vow was a very elaborate and detailed one. It may not be necessary to draw up a document setting forth ones vow, but in some definite way it should be taken. (R. C. Ford, M. A.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

PSALM LXXI

The prophet, in confidence, prays for God’s favour, 1-5;

recounts God’s kindness to him from youth to old age, 6-9;

shows what his adversaries plot against him, and prays for

their confusion, 10-13;

promises fidelity, and determines to be a diligent preacher of

righteousness even in old age, 16-19;

takes encouragement in God’s mercy, and foresees the confusion

of all his adversaries, 20-24.

NOTES ON PSALM LXXI

There is no title to this Psalm either in the Hebrew or Chaldee; and the reason is, it was written as a part of the preceding Psalm, as appears by about twenty-seven of Kennicott’s and De Rossi’s MSS. The Vulgate, Septuagint, AEthiopic, and Arabic, have, “A Psalm of David for the sons of Jonadab, and the first of those who were led captives.” For the first, second, and third verses, see the notes on their parallels, Ps 31:1-3.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

This verse and the next are taken out of Psa 31:1,2.

Fuente: English Annotations on the Holy Bible by Matthew Poole

1-3. (Compare Ps30:1-3).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

In thee, O Lord, do I put my trust,…. The Targum is,

“in thy Word;”

[See comments on Ps 31:1];

let me never be put to confusion; or “be ashamed”; see the note as before.

Fuente: John Gill’s Exposition of the Entire Bible

Stayed upon Jahve, his ground of trust, from early childhood up, the poet hopes and prays for deliverance out of the hand of the foe. The first of these two strophes (Psa 71:1-3) is taken from Psa 31:2-4, the second (Psa 71:4-6, with the exception of Psa 71:4 and Psa 71:6) from Psa 22:10-11; both, however, in comparison with Psa 70:1-5 exhibit the far more encroaching variations of a poet who reproduces the language of others with a freer hand. Olshausen wishes to read in Psa 71:3, Psa 90:1; Psa 91:9, instead of , which he holds to be an error in writing. But this old Mosaic, Deuteronomial word (vid., on Psa 90:1) – cf. the post-biblical oath (by the Temple!) – is unassailable. Jahve, who is called a rock of refuge in Psa 31:3, is here called a rock of habitation, i.e., a high rock that cannot be stormed or scaled, which affords a safe abode; and this figure is pursued still further with a bold remodelling of the text of Psa 31:3: , constantly to go into, i.e., which I can constantly, and therefore always, as often as it is needful, betake myself for refuge. The additional is certainly not equivalent to ; it would more likely be equivalent to ; but probably it is an independent clause: Thou hast (in fact) commanded, i.e., unalterably determined (Psa 44:5; Psa 68:29; Psa 133:3), to show me salvation, for my rock, etc. To the words corresponds the expression in Psa 31:3, which the lxx renders , whereas instead of the former three words it has , and seems to have read , cf. Dan 11:15 (Hitzig). In Psa 71:5, Thou art my hope reminds one of the divine name in Jer 17:13; Jer 50:7 (cf. used of Christ in 1Ti 1:1; Col 1:27). is not less beautiful than in Psa 22:11. In its incipient slumbering state (cf. Psa 3:6), and in its self-conscious continuance. He was and is the upholding prop and the supporting foundation, so to speak, of my life. And instead of in Psa 22:10, is just such another felicitous modification. It is impracticable to define the meaning of this according to = , Arab. jz’ , retribuere (prop. to cut up, distribute), because is the representative of this Aramaeo-Arabic verb in the Hebrew. Still less, however, can it be derived from , transire , the participle of which, if it would admit of a transitive meaning = (Targum), ought to be . The verb , in accordance with its radical signification of abscindere (root , synon. , , , and the like), denotes in this instance the separating of the child from the womb of the mother, the retrospect going back from youth to childhood, and even to his birth. The lxx ( ) is an erroneous reading for , as is clear from Psa 22:10, . , Psa 44:9 (cf. , Psa 69:13), is at the bottom of the expression in Psa 71:6. The God to whom he owes his being, and its preservation thus far, is the constant, inexhaustible theme of his praise.

Fuente: Keil & Delitzsch Commentary on the Old Testament

David Professes His Confidence in God; Believing Prayers.

1 In thee, O LORD, do I put my trust: let me never be put to confusion. 2 Deliver me in thy righteousness, and cause me to escape: incline thine ear unto me, and save me. 3 Be thou my strong habitation, whereunto I may continually resort: thou hast given commandment to save me; for thou art my rock and my fortress. 4 Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man. 5 For thou art my hope, O Lord GOD: thou art my trust from my youth. 6 By thee have I been holden up from the womb: thou art he that took me out of my mother’s bowels: my praise shall be continually of thee. 7 I am as a wonder unto many; but thou art my strong refuge. 8 Let my mouth be filled with thy praise and with thy honour all the day. 9 Cast me not off in the time of old age; forsake me not when my strength faileth. 10 For mine enemies speak against me; and they that lay wait for my soul take counsel together, 11 Saying, God hath forsaken him: persecute and take him; for there is none to deliver him. 12 O God, be not far from me: O my God, make haste for my help. 13 Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt.

Two things in general David here prays for–that he might not be confounded and that his enemies and persecutors might be confounded.

I. He prays that he might never be made ashamed of his dependence upon God nor disappointed in his believing expectations from him. With this petition every true believer may come boldly to the throne of grace; for God will never disappoint the hope that is of his own raising. Now observe here,

1. How David professes his confidence in God, and with what pleasure and grateful variety of expression he repeats his profession of that confidence, still presenting the profession of it to God and pleading it with him. We praise God, and so please him, by telling him (if it be indeed true) what an entire confidence we have in him (v. 1): “In thee, O Lord! and in thee only, do I put my trust. Whatever others do, I choose the God of Jacob for my help.” Those that are entirely satisfied with God’s all-sufficiency and the truth of his promise, and in dependence upon that, as sufficient to make them amends, are freely willing to do and suffer, to lose and venture, for him, may truly say, In thee, O Lord! do I put my trust. Those that will deal with God must deal upon trust; if we are shy of dealing with him, it is a sign we do not trust him. Thou art my rock and my fortress (v. 3); and again, “Thou art my refuge, my strong refuge” (v. 7); that is, “I fly to thee, and am sure to be safe in thee, and under thy protection. If thou secure me, none can hurt me. Thou art my hope and my trust” (v. 5); that is, “thou hast proposed thyself to me in thy word as the proper object of my hope and trust; I have hoped in thee, and never found it in vain to do so.”

2. How his confidence in God is supported and encouraged by his experiences (Psa 71:5; Psa 71:6): “Thou hast been my trust from my youth; ever since I was capable of discerning between my right hand and my left, I stayed myself upon thee, and saw a great deal of reason to do so; for by thee have I been holden up from the womb.” Ever since he had the use of his reason he had been a dependent upon God’s goodness, because ever since he had had a being he had been a monument of it. Note, The consideration of the gracious care which the divine Providence took of us in our birth and infancy should engage us to an early piety and constant devotedness to his honour. He that was our help from our birth ought to be our hope from our youth. If we received so much mercy from God before we were capable of doing him any service, we should lose no time when we are capable. This comes in here as a support to the psalmist in his present distress; not only that God had given him his life and being, bringing him out of his mother’s bowels into the world, and providing that he should not die from the womb, nor give up the ghost when he came out of the belly, but that he had betimes made him one of his family: “Thou art he that took me out of my mother’s bowels into the arms of thy grace, under the shadow of thy wings, into the bond of thy covenant; thou tookest me into thy church, as a son of thy handmaid, and born in thy house, Ps. cxvi. 16. And therefore,” (1.) “I have reason to hope that thou wilt protect me; thou that hast held me up hitherto wilt not let me fall now; thou that madest me wilt not forsake the work of thy own hands; thou that helpedst me when I could not help myself wilt not abandon me now that I am as helpless as I was then.” (2.) “Therefore I have reason to resolve that I will devote myself unto thee: My praise shall therefore be continually of thee;” that is, “I will make it my business every day to praise thee and will take all occasions to do it.”

3. What his requests to God are, in this confidence.

(1.) That he might never be put to confusion (v. 1), that he might not be disappointed of the mercy he expected and so made ashamed of his expectation. Thus we may all pray in faith that our confidence in God may not be our confusion. Hope of the glory of God is hope that makes not ashamed.

(2.) That he might be delivered out of the hand of his enemies (v. 2): “Deliver me in thy righteousness. As thou art the righteous Judge of the world, pleading the cause of the injured and punishing the injurious, cause me in some way or other to escape” (God will, with the temptation, make a way to escape, 1 Cor. x. 13): “Incline thy ear unto my prayers, and, in answer to them, save me out of my troubles, v. 4. Deliver me, O my God! out of the hands of those that are ready to pull me in pieces.” Three things he pleads for deliverance:– [1.] The encouragement God had given him to expect it: Thou hast given commandment to save me (v. 3); that is, thou hast promised to do it, and such efficacy is there in God’s promises that they are often spoken of as commands, like that, Let there be light, and there was light. He speaks, and it is done. [2.] The character of his enemies; they are wicked, unrighteous, cruel men, and it will be for the honour of God to appear against them (v. 4), for he is a holy, just, and good God. [3.] The many eyes that were upon him (v. 7): “I am as a wonder unto many; every one waits to see what will be the issue of such extraordinary troubles as I have fallen into and such extraordinary confidence as I profess to have in God.” Or, “I am looked upon as a monster, am one whom every body shuns, and therefore am undone if the Lord be not my refuge. Men abandon me, but God will not.”

(3.) That he might always find rest and safety in God (v. 3): Be thou my strong habitation; by thou to me a rock of repose, whereto I may continually resort. Those that are at home in God, that live a life of communion with him and confidence in him, that continually resort unto him by faith and prayer, having their eyes ever towards him, may promise themselves a strong habitation in him, such as will never fall of itself nor can ever be broken through by any invading power; and they shall be welcome to resort to him continually upon all occasions, and not be upbraided as coming too often.

(4.) That he might have continual matter for thanksgiving to God, and might be continually employed in that pleasant work (v. 8): “Let my mouth be filled with thy praise, as now it is with my complaints, and then I shall not be ashamed of my hope, but my enemies will be ashamed of their insolence.” Those that love God love to be praising him, and desire to be doing it all the day, not only in their morning and evening devotions, not only seven times a day (Ps. cxix. 164), but all the day, to intermix with all they say something or other that may redound to the honour and praise of God. They resolve to do it while they live; they hope to be doing it eternally in a better world.

(5.) That he might not be neglected now in his declining years (v. 9): Cast me not off now in the time of my old gage; forsake me not when my strength fails. Observe here, [1.] The natural sense he had of the infirmities of age: My strength fails. Where there was strength of body and vigour of mind, strong sight, a strong voice, strong limbs, alas! in old age they fail; the life is continued, but the strength is gone, or that which is his labour and sorrow, Ps. xc. 10. [2.] The gracious desire he had of the continuance of God’s presence with him under these infirmities: Lord, cast me not off; do not then forsake me. This intimates that he should look upon himself as undone if God should abandon him. To be cast off and forsaken of God is a thing to be dreaded at any time, especially in the time of old age and when our strength fails us; for it is God that is the strength of our heart. But it intimates that he had reason to hope God would not desert him; the faithful servants of God may be comfortably assured that he will not cast them off in old age, nor forsake them when their strength fails them. He is a Master that is not wont to cast off old servants. In this confidence David here prays again (v. 12): “O God! be not far from me; let me not be under the apprehension of thy withdrawings, for then I am miserable. I my God! a God in covenant with me, make haste for my help, lest I perish before help come.”

II. He prays that his enemies might be made ashamed of their designs against him. Observe, 1. What it was which they unjustly said against him, Psa 71:10; Psa 71:11. Their plot was deep and desperate; it was against his life: They lay wait for my soul (v. 10), and are adversaries to that, v. 13. Their powers and policies were combined: They take counsel together. And very insolent they were in their deportment: They say, God has forsaken him; persecute and take him. Here their premises are utterly false, that because a good man was in great trouble and had continued long in it, and was not so soon delivered as perhaps he expected, therefore God had forsaken him and would have no more to do with him. All are not forsaken of God who think themselves so or whom others think to be so. And, as their premises were false, so their inference was barbarous. If God has forsaken him, then persecute and take him, and doubt not but to make a prey of him. This is talking to the grief of one whom God has smitten, Ps. lxix. 26. But thus they endeavour to discourage David, as Sennacherib endeavoured to intimidate Hezekiah by suggesting that God was his enemy and fought against him. Have I now come up without the Lord against this city, to destroy it? Isa. xxxvi. 10. It is true, if God has forsaken a man, there is none to deliver him; but therefore to insult over him ill becomes those who are conscious to themselves that they deserve to be for ever forsaken of God. But rejoice not against me, O my enemy! though I fall, I shall rise. He that seems to forsake for a small moment will gather with everlasting kindness. 2. What it was which he justly prayed for, from a spirit of prophecy, not a spirit of passion (v. 13): “Let them be confounded and consumed that are adversaries to my soul. If they will not be confounded by repentance, and so saved, let them be confounded with everlasting dishonour, and so ruined.” God will turn into shame the glory of those who turn into shame the glory of God and his people.

Fuente: Matthew Henry’s Whole Bible Commentary

Psalms 71

Deliverance Entreaty

Scripture v. 1-24:

Verse 1 confides that David had placed his trust or full confidence in God; on this basis he asked the Lord to see to it that he might, never be put to confusion, or total frustration, Num 14:8; Psa 119:6.

Verses 2, 3 petitioned the Lord to deliver him in His righteousness, causing him to escape the enemy; David also cried for the Lord to incline his ear (lean near) to his cry, and save him, 1Sa 17:37; 2Sa 22:7; 1Ch 16:35. He further requested “be thou or exist thou my strong or repeatedly resort or retreat for security,” Pro 18:10. He added that the Lord had mandated that he be saved (delivered) from death at the hand of his enemies, confiding the Lord existed as his rock (foundation), and his secure fortress, or refuge, Exo 33:22; Pro 14:26; Deu 32:4; 2Sa 22:2; Psa 44:4; Psa 68:28.

Verse 4 appeals “deliver me, O God, out of the hand (the grasp mikpah) of the wicked, out of the hand of the cruel or sour man,” one who is a violent man, Psa 119:134.

Verses 5, 6 confide that the Lord God was David’s hope and object of trust from his youth up, Psa 31:24; Psa 146:5; 2Ki 18:5; 1Sa 2:26; Luk 2:49.
Verse 6 adds that he had been taken from the womb or from birth. Because of God’ faithful care so long he stated, “my praise shall be continually of thee,” Deu 6:24; Gen 1:26.

Verses 7, 8 continue “I am as a wonder unto many; but thou art my strong refuge,” Isa 8:18; Zec 3:8; 2Sa 22:2. He then added, “Let my mouth be filled with thy praise and with thy honor,” 2Ch 5:13; Psa 29:2. Because of his sufferings he had been a wonder to many, even as out Lord was in his passion, Deu 28:46; Isa 52:14; 1Co 4:9; Psa 107:32.

Verse 9 pledges “cast me not off in time of old age,” since you have been my strength from the womb, from birth, v. 5. He added “forsake me not when my strength faileth,” as inhumane, selfish men and women are prone to do, Gen 15:15; Pro 16:31; 1Ki 1:1; Ecc 12:3.

Verses 10, 11 declare “mine enemies speak against me and take counsel together,” in collusion, with ulterior purposes against, to destroy his life, Psa 5:9; Psa 35:7; Psa 86:14.
Verse 11 adds “saying (repeatedly) God hath forsaken or deserted him; Persecute and take him (in bondage) for there is (exists) none to deliver him,” Mat 27:1; Psa 7:1. This is the way Ahithophel spoke against David when he was fleeing from Absalom, 2Sa 17:2; Psa 3:2; Psa 41:7-8.

Verses 12, 13 relate David’s continuing prayer, “O God, be not far from me,” Psa 22:11; He continued, “O my God, make haste for my help,” Psa 35:22; Psa 38:21; Psa 70:1. He continued a former refrain, “Let them be confounded and consumed that are adversaries, demons to my soul,” adding, “Let them be covered with reproach and dishonor that seek my hurt,” Psa 35:4; Psa 40:14; Psa 70:2.

Verses 14-16 resolve, “But I will hope continually, and praise you more and more,” He added that his mouth would witness of the righteousness of God and His salvation all the day, as described v. 8. For he conceded he could not know or calculate the numbers of God’s’ blessings to him, Psa 35:28; Psa 40:5. He continued by stating that he would “go forth” in the strength of the Jehovah and Elohim God, making mention of only His righteousness, not of his own, Zec 10:12; Eph 3:16; Eph 6:10; 2Ti 2:1; Num 27:17; Deu 18:6.

Verse 17 Is a Davidic testimony God had taught him from his youth. And that he had heretofore testified of His wondrous works, Exo 4:15; Deu 4:5; Psa 8:3; Psa 94:10; Isa 8:11.

Verse 18 appeals to God not to forsake him in old age when he was grayheaded, even until he had shown God’s strength and power to that generation, and passed his kingdom to Solomon, his son, and generations to come, Gen 15:15; 2Sa 7:12-16.

Verse 19 extols the righteousness of the Lord as “very high,” who “has done great things,” adding, “O God, who is like unto thee?” as set forth Psa 36:5; Psa 57:5; Psa 57:10; Exo 15:11; 2Sa 7:22. See also Ezr 9:15; Deu 10:21; Exo 8:10.

Verse 20 adds an expression of David’s faith and hope in the resurrection and life hereafter, beyond troubles and death, as pledged Deu 8:5; Job 5:7; Psa 116:3; Psa 49:15; Ezekiel ch. 38, 39. See also Psa 29:10; Psa 32:6; Psa 36:6.

Verse 21, 22 are a faith-promise or faith pledge from David. Because he knows God will comfort him, and increase his greatness on every side, of the truth of God, of his fidelity as the covenant keeping God, even in harmony with the harp, 2Ki 19:22; Isa 60:9; See also Psa 91:14; Psa 86:17; 1Sa 10:5; Deu 32:4; Num 21:17; Exo 15:11.

Verses 23, 24 continue David’s resolve that his lips and soul will greatly rejoice in harmony, as he sings of his soul’s redemption, solely by the grace, good favor, of the Lord, 1Sa 2:1; Psa 31:5. He added that his tongue (verbal testimony) would meditatively speak of and extol God’s righteousness, all the day long, because the Lord had confounded and brought to shame those who sought to do him personal and national hurt and shame, Psa 26:7; Deu 6:7; Job 40:12; Psa 25:3; Psa 35:28.

Fuente: Garner-Howes Baptist Commentary

1. In thee, O Jehovah! do I put my trust. It has been thought that the occasion of the composition of this psalm was the conspiracy of Absalom; and the particular reference which David makes to his old age renders this conjecture not improbable. As when we approach God, it is faith alone which opens the way for us, David, in order to obtain what he sought, protests, according to his usual manner, that he does not pour forth at the throne of grace hypocritical prayers, but betakes himself to God with sincerity of heart, fully persuaded that his salvation is laid up in the Divine hand. The man whose mind is in a state of constant fluctuation, and whose hope is divided by being turned in different directions, in each of which he is looking for deliverance, or who, under the influence of fear, disputes with himself, or who obstinately refuses the Divine assistance, or who frets and gives way to restless impatience, is unworthy of being succoured by God. The particle לעולם, leolam, in the end of the first verse, which we have translated for ever, admits of a twofold sense, as I have shown on Psa 31:1. It either tacitly implies a contrast between the present calamities of David and the happy issue which he anticipated; as if he had said, Lord, I lie in the dust at present as one confounded; but the time will come when thou wilt grant me deliverance. Or not to be ashamed for ever, means never to be ashamed. As these verses almost correspond with the beginning of the 31 psalm, I would refer to that place for those explanatory remarks which I here purposely omit, not wishing to tax the patience of my readers by unnecessary repetition.

In these words of the third verse, Into which I may at all times enter, which are not to be found in the other psalm, David briefly prays that he may have so ready and easy access to God for succor, as to find in him a secure refuge whenever threatened by any immediate danger. Lord! as if he had said, let me always find ready succor in thee, and do thou meet me with a smile of benignity and grace, when I betake myself to thee. The expression which follows, Thou hast given commandment to save me, is resolved by some interpreters into the optative mood; as if David requested that he might be committed to the guardianship of angels. But it is better to retain the past tense of the verb, and to understand him as encouraging himself, from his experience in times past, to hope for a happy issue to his present calamities. Nor is there any necessity for limiting to the angels the verb, thou hast given commandment. God, no doubt, employs them in defending his people; but as he is possessed of innumerable ways of saving them, the expression, I conceive, is used indefinitely, to teach us that he gives commandment concerning the salvation of his servants, according as he has purposed, whenever he gives some manifest token of his favor toward them in his providence; and what he has determined in his own mind, he executes sometimes by his nod alone, and sometimes by the instrumentality of men or other creatures. Meanwhile, David would intimate that such is the all-sufficient power of God intrinsically considered, that without having recourse to any foreign aid, his commandment alone is abundantly adequate for effecting our salvation.

Fuente: Calvin’s Complete Commentary

INTRODUCTION

This Psalm, says Barnes, is without a title. It is impossible to determine on what occasion it was composed. There is some plausibility in the supposition that Psalms 70 might have been placed before it, or in connection with it, as a kind of introduction, or as indicating the character of the Psalms among which it is found; but nothing of certainty can be ascertained on this point. It evidently belongs to the class of Psalms which refer to the trials of the righteous; but it was rather in view of past troubles than of those which were then existing. There is no certain evidence that the Psalm was composed by David. If so, it was when he was advanced in life. There is, indeed, much in the Psalm which would be appropriate to Davidmuch which he might have written; but there is no way now of ascertaining with certainty who was the author. All that is known respecting the occasion on which the Psalm was composed, whoever was the author, is, that it was composed when old age was drawing near, and in view of the trials and blessings of life, as considered from the contemplation of its approaching close.

It is a Psalm of great value, as describing the feelings of a good man when he is growing old, and is an illustration of what there has been occasion so often to remark in this exposition of the Book of Psalms, that the Bible is adapted to all the conditions of human life. In a book professing to be a revelation from God, and in a world where old age, with its trials, its infirmities, its recollections, and its hopes, must be so prominent in the actual state of things existing, it would have been unaccountable if there had been nothing to illustrate the feelings of those in advancing or advanced yearsnothing to suggest the kind of reflections appropriate to that period of lifenothing to cheer the heart of the aged man, and to inspire him with hopenothing to prompt him to recall the lessons of the past, and to make use of those lessons to prepare him for the future; even as, in a world so full of trial, it would have been strange if there had been nothing to comfort the mind in affliction, and to enable men to derive proper lessons from the experiences of life. This Psalm, therefore, is one of the most valuable portions of the Bible to a certain class of mankind, and may be to any of the living, as suggesting the proper reflections of a good man as the infirmities of age draw on, and as he reviews the mercies and the trials of the past.

Homiletically we view the Psalm as presentingTrust and prayer, Psa. 71:1-3; The precious recollections, present trials, and glorious resource of an aged saint, Psa. 71:4-13; and The triumphant faith of an aged saint, Psa. 71:14-24.

TRUST AND PRAYER

(Psa. 71:1-3.)

These verses, which form the introduction to the Psalm, are borrowed, with slight changes, from Psa. 31:1-3; and as they have been expounded in that place, our remarks on them will be brief. We have here

I. The good mans trust. In Thee, O Lord, do I put my trust. He confides

1. In a Divine Person. In Thee, O Lord, &c. Not in mere law, or order, or fate, or force. The things which these terms set forth satisfy neither the demands of the intellect nor the cravings of the heart. They are cold, heartless abstractions. We cannot confide in them. But the Psalmist trusts in the personal Goda Being of infinite power, wisdom, righteousness, love, &c. In Him both the intellect and the heart may repose.

2. In a Divine Person sustaining personal relations to His creatures. Thou art my rock and my fortress. The Most High is not far removed from His creatures, or indifferent to their needs and interests. He guards their interests, supplies their needs, and graciously cares for them individually. He encourages every man to claim a personal interest in Him, and in His protection and provision. Without presumption we may say, Thou art my rock, &c.

3. In a Divine Person who has given gracious assurances of salvation to His people. Thou has given commandment to save me. Hengstenberg: Who hast ordained to help me. God has given many gracious and faithful promises of salvation to all those who trust in Him. Such, then, is the object of the good mans trust as presented to us by the Psalmist.

II. The good mans prayer. Let me never be put to confusion, &c. He supplicates-

1. Divine audience. Incline Thine ear unto me. It is a request that God would bestow upon him His gracious attention. The lisping prayer of the little child, the broken sob of the penitent, the sigh of the sorely burdened spirit, and the faint whisper of the dying, each and all are heard by Him. No uprising of holy desire or utterance of need escapes His notice, or fails to secure His regard.

2. Divine deliverance. Deliver me in Thy righteousness, and cause me to escape, and save me. He was in great danger by reason of the malicious schemes and enterprises of his enemies. They were seeking his life. He looks to God for deliverance from their subtlety and strength, feeling that He was too righteous a Being to fail in delivering one who trusted Him so fully, seeing that He had promised salvation to all who confide in Him. When trusting in God we may plead His righteousness for salvation.

3. Divine protection. Be Thou my strong habitation, whereunto I may continually resort. Hengstenberg: Be to me a rock of salvation, to which I may come continually. This seems to us a very comprehensive petition. He asks that he may find in God

(1) His home. My habitation. God Himself is the true home of the soul. Lord, Thou hast been our dwelling-place in all generations.

(2) His secure home. My strong habitation. A rock of habitation. A rock against which the tumultuous waves of persecution shall spend themselves in vain. He that dwells in God has omnipotence for his defence.

(3) His secure home always accessible. Whereunto I may continually resort. At all times and in all circumstances we may take refuge in God, feeling assured of protection and welcome.

4. Divine vindication. Let me never be put to confusion. It is a prayer that God would vindicate the confidence which he had reposed in Him. If the Psalmist failed to find salvation in God, his highest hopes would be wrecked, his most sacred and precious interests would be lost; he would be covered with confusion and shame. If it be reposed in God, our confidence will never become our confusion. Blessed are all they that put their trust in Him.

CONCLUSION.Mark the relation between trust and prayer. There can be no true prayer without faith. Prayer is not the cry of despair, but the aspiration or entreaty of hope. And wherever there is genuine trust in God it will find expression in prayer to him.

THE PRECIOUS RECOLLECTIONS, PRESENT TRIALS, AND GLORIOUS RESOURCE OF AN AGED SAINT

(Psa. 71:4-13.)

In this section of the Psalm three things require notice:

I. The precious recollections of an aged saint.

1. Of a life of trust in God. Thou art my trust from my youth. From his earliest years God had been the object of his hope. The Psalmist does not boast of this. He does not in the least praise his own faith, hut the grace of God, which he had experienced from his childhood. We know that in early life David exercised strong confidence in God. Blessed are they whose old age is soothed and brightened by memories of early trust in God, and consecration to Him.

2. Of a life sustained by God. By Thee have I been holden up from the womb; Thou art He that took me out of my mothers bowels. On (Niph. of , to support, to lean) Perowne says: This is an expression wonderfully descriptive of what faith is, and of what God is to those who trust in Him. He is a father who bears them in His arms and carries them in His bosom; they are as children who lean all their weight upon Him, and find their sweetest rest in His supporting hand. This is the very idea of faith, according to its Hebrew signification. When it is said in Gen. 15:6, that Abraham believed God, it means literally, he leaned upon God. Looking back upon his life the Psalmist could say,

Thy mercy heard my infant prayer,
Thy love, with all a mothers care,

Sustained my childish days:

Thy goodness watched my ripening youth,
And formed my heart to love Thy truth,

And filled my lips with praise.

Grant.

David had recollections of the gentle and strong hand of God supporting him through all his life. His age was sustained and cheered by memories of the rich and constant goodness of God to him. The stream of the Divine blessing had never ceased to flow for his refreshment and support. Whatever or whosoever had disappointed him, God had never failed him. Blessed are they who in old age have a retrospect like unto this.

II. The present trials of an aged saint. Even the old age of the good is not always exempt from trial. We are never beyond the reach of the storm while we are in this world. The old age of David was darkened by trouble by reason of the great sins which stain and mar one period of his life. See 2Sa. 12:10-11. In his old age he was tried by great and sore troubles, by debility of body (1Ki. 1:1-4), and by the rebellion of Adonijah, his son usurping his throne and endeavouring to supplant Solomon (1Ki. 1:5-10), and by the treachery of Abiathar and Joab (1Ki. 1:18-19). The trials which he mentions in this Psalm arose from his enemies. He sets before us

1. Their character. The wicked, the unrighteous and cruel man. His foes were unjust, malignant, and violent men. Against foes of such a character he might well appeal unto God.

2. Their aim. They lay wait for my soul. They watched and waited to take away his life; they sought to destroy him. An illustration of the spiritual foes of the good.

3. Their method. This comprised

(1) Slander. Mine enemies speak against me; saying, God hath forsaken him. The tongue of slander is never tired. In one way or another it manages to keep itself in constant employment. Sometimes it drops honey and sometimes gall. It is bitter now, and then sweet. It insinuates or assails directly according to the circumstances. It will hide a curse under a smooth word, and administer poison in the phrase of love. Like death it loves a shining mark. And it is never so voluble and eloquent as when it can blight the hopes of the noble, soil the reputation of the pure, and break down the character of the brave and strong. And how much of this vile work is done in one way and another in society! It is done to the hurt and agony of many a soul. It is done by a look sometimes, by the curl of a lip, by the wink of an eye, by an insinuation, a phrase of suspicion, by the dexterous and malicious handling of a rumourin a thousand ways are men and women stung by the poisoned arrow shot from the devils tongue of slander. David suffered most acutely and often from the calumnies of his enemies. See our remarks on Psa. 41:5-8; Psa. 42:3.

(2) Subtlety. They take counsel together. They were combined and designing; and endeavoured to form such plans and adopt such methods as would enable them with the greatest certainty to accomplish their cruel and malicious designs. They were crafty as well as calumnious.

(3) Violence. Persecute and take him, for there is none to deliver him. They imagined that the Psalmist was abandoned by God, that his defence was withdrawn, and that they might, therefore, pursue and seize him. They employed force against him, as well as subtlety and slander. The good have their enemies now. These enemies are malicious, cunning, and strong. They aim at their spiritual destruction. Be sober, be vigilant, because your adversary, &c.

III. The glorious resource of an aged saint. The aged Psalmist, in his trials, turned to the Lord God.

1. His confidence. Thou art my hope, O Lord God; Thou art my trust from my youth. Thou art my strong refuge. His confidence was

(1) Of long continuance. From his youth he had reposed his trust in God. His faith amid the trials of old age was sustained by a long, diversified, and rich experience. Present confidence was encouraged and strengthened by past experience of great fulness and preciousness. His confidence was

(2) Exultant. My praise is continually of Thee. Let my mouth be filled with Thy praise and with thy honour all the day. His trust in God enabled him to triumph over his enemies. Faith made him songful even in the midst of his trials.

2. His prayer.

(1) As regards his enemies. Let them be confounded and consumed that are adversaries to my soul, let them be covered with reproach and dishonour that seek my hurt. Musculus: His desire is, that they may be confounded and fail, that they may be covered with disgrace and shame. He seeks nothing beyond the frustration of their attempts, that they may begin to be ashamed, and have no cause for boasting that they came off victorious. Caryl: Shame ariseth from utter disappointments. If hope deferred causeth shame, then much more hope destroyed. When a man sees his hopes quite cut off, so that he can no way reach the thing he looked for, shame takes hold of him strongly. Spurgeon: How confounded must Pharaoh have been when Israel multiplied, despite his endeavours to exterminate the race; and how consumed with rage must the scribes and Pharisees have become when they saw the Gospel spreading from land to land by the very means which they used for its destruction. Satan and all the enemies of the good shall be thus confounded. Their designs shall be utterly defeated, &c.

(2) As regards himself. He seeks for () Deliverance from his enemies. Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man. He prays to be rescued from the strong grip of his wicked foes. () The continued presence and help of God. Cast me not off in the time of old age; forsake me not when my strength faileth. O God, be not far from me; O my God, make haste for my help. The kindness and faithfulness of God to the Psalmist in youth and maturity encourage him to seek His presence and aid in the time of old age and failing strength. He is a Master that is not wont to cast off old servants. David feels that if God be near unto him all will be well with him. Nearness to God is our conscious security. A child in the dark is comforted by grasping its fathers hand.

CONCLUSION.

1. Let the young learn the importance of early piety. It is the best preparation for the trials of declining years.

2. Let the aged, with failing faculties and growing infirmities, seek help and comfort in God. Hearken unto me, O house of Jacob, and all ye the remnant of the house of Israel; ye that have been borne by Me from the birth, that have been carried from the womb: And even to your old age, I am the same; and even to grey hairs, I will carry you. I have made, and I will bear; I will carry, and will deliver you.

THE AGED SAINT AND HIS GOD

(Psa. 71:7.)

Consider

I. What the Psalmist said of himself. I am as a wonder unto many. He was led to say this from the review which he had taken of his own history. The history of David was singular. He had been raised from being a shepherd to be the king of Israel. The deliverances which had been wrought for him showed that the hand of God had been with him. And in his old age, having reigned over the people for many years, in reviewing his life, he said, I am as a wonder unto many.

1. It is proper to review past experiences.

(1) As to the methods of grace. Every good man is the subject of grace, and has been preserved in his course by supplies of grace; and it is proper for him to review what God has done for him.

(2) As to the conduct of Providence. This is proper in every stage of life, but especially in old age. Reflect upon the many blessings which a kind Providence has bestowed, the many deliverances which you have experienced, &c.

2. It is profitable to review past experiences.

(1) It produces humility, because of the little improvement we have made, &c.

(2) It inspires gratitude, because of many mercies, many kind interpositions of Providence, &c. See Gen. 32:10; 2Sa. 7:18.

(3) It encourages us to trust in God. Reflecting upon the past had this effect upon David, as we see in this Psalm (Psa. 71:1; Psa. 71:14-24).

II. What the Psalmist said of his God. Thou art my strong refuge.

1. The manner in which David speaks of God. Thou art my strong refuge.

(1) If we think of the perfections of God we shall see that we may view Him as a strong refuge. His power is almighty; His wisdom is infinite, to guide, &c. He is always present, faithful, unchangeable, &c.

(2) His people in all ages have found him to be their strong refuge.
2. In all circumstances His people may make Him their refuge.

(1) In troubles. These are different in their kind with different persons. Some have poverty, others losses, others family trials, others bereavements, others unfaithful friends, &c. But there is no trouble but the believer may bring it to his God.

(2) In spiritual trials, e.g., wounded conscience, Satanic temptations, painful conflicts, &c.

(3) In old age. The increasing infirmities of old age, the loss of many friends who cheered and strengthened us in former years, the certainty that the days of labour and usefulness are drawing to a close, render it of the greatest importance to have God for our refuge.

(4) In death itself. When the powers of nature fail, when the last enemy comes, God will be the refuge of His people. Precious in the sight of the Lord is the death of His saints.

CONCLUSION.

1. How important to live so as to enjoy the privilege of having God for a refuge! If we are walking in the way of holiness we shall enjoy this privilege.

2. To enjoy this privilege we must exercise faith. In the trials of life the promises of God are a source of encouragement and comfort, but we can enjoy the consolation which they afford only by faith.

3. How great is the importance of true religion! If we neglect religion we shall have our trials, but we shall have no adequate refuge. Seek an interest in Christ, and the Lord will be your God.Abridged from an unpublished MS.

THE CRY OF THE AGED

(Psa. 71:9.)

This is the cry of trembling, tottering age to man, as well as to God. Among the very saddest of human experiences is the decay which is the harbinger of death. Decay is the first bitterness of death. I believe that, at last, in the act of dying the bitterness of death is already past. There is a great physical preparation for dying, when the moment has at length come. The worn-out body, weary with its long struggle, sinks at last into the arms of death without a tremor; it is tired, it longs to be at rest. It is the long struggle of the vital power, while its vigour is still capable of the effort, which is so hard to endure, so sad to behold. The strong man worsted, but yielding slowly, and fighting every inch against the sure, inevitable progress of decay. The eye daily a little dimmer, the limbs a little feebler, &c. It is a dark, sad theme, the sufferings and miseries of the long decline. That God should suffer it must have deep reasons. Consider

I. The phenomena of human decay. The outer man decayeth. At both ends of life man is the most helpless and the weakest of the creatures. For nearly one-third of his pilgrimage, law and fact hold man to be an infant, dependent on elders, that is, cast upon the care and guidance of his fellows; and if he lives out his span, and fulfils the natural course, he is certain of years of the same dependence before his death. With this grand difference, that the great moving ing principle of the one ministry is memory, the inspiration of the other is hope. The aged have memory chiefly to look to, the young have hope. Among the finer spirits, the men and women of high culture and Christian feeling, there is a beautiful sacredness about the hoary head which wins for it abundant care and honour; but alas! for the old and weary among the great mass of mankind. Take infirmity in its best condition, where it is regarded most reverently and handled, most tenderly, and there is a very sad side to it. How much more when the surroundings are hard and selfish, and the poor worn-out pilgrim is made to see very plainly that his life is a burden to those for whose nurture the strength of it was spent; and that declining strength will be but the signal for new hardships, insults, and wrongs. When circumstance is all that is happy, the thing remainsthe most painful of spectacles, the most bitter of experiencesthe strong frame grown weak as an infants, and dropping piecemeal to dust. The brain that was once regal in power wandering wearily after lost thoughts, and failing to grasp them, looking forth from perplexed and bewildered eyes with that look which is so hard to meet without tearsthe look of a mind conscious that it is losing the power to hold its own. The lips babbling idle, incoherent words, the hands groping vaguely after familiar objects, the limbs bending beneath the weight of the shrivelled form whose lusty manhood they bore so joyously about its work. The eyes growing dim, as though a thick veil were dropped over the creation; the cheerful and courageous spirit querulous and suspicious; all the noble moral qualities, the self-denial, the wisdom, the tenderness, the courage, the hope, that rendered in their prime such noble ministry to others, seeming to share the bodys decay, and passing slowly under utter eclipse. The mind, the soul, to the eye dying with the body, becoming puling, feeble, fretful as a childs. It is a sair sight to those who have to watch it, a bitter experience to those who have to pass through it.

II. The reasons of this law of physical decay as far as we can explore it. Why should such a law reign in a world which is under the wise rule of a merciful and loving God?

1. To drive home the lessons which God is ever seeking to teach us about sin. Death as it reigns on earth is not translationthe calm passage of a spirit from an inferior to a superior sphere. Nor is it intended to look like translation. It is a curse which sin has inflicted on the world. It is the devils work, not Gods. Death, as we know it now, though it is Gods judgment, is the cursed work of evil. And God intends that it shall look like it. There is no hiding of any of its black features. Sin is corruption of the spirit, paralysis of every faculty of the being. God shows us the corruption, the paralysis of force, in the phenomena of bodily decay. It is Gods solemn sermon upon sin. What you see the devil do for a body, that believe the devil is doing for a soul.

2. To develop the noblest qualities of the human spirit by the ministries which sickness, suffering, and decay call forth. Abolish suffering and decay God will not. He maintains it while this sinful world endures, as His strong witness against sin. But he seeks to make it the occasion of a higher, richer blessing than would be found even in its abolition. The stern law grows beautiful as it calls forth tender and unselfish ministry. There is something higher and more blessed than not to suffer. It is to suffer surrounded by exquisite ministries of love. God has made us so weak in birth and in death, because we have men and women and not beasts around us. And it is in caring for the helpless, nursing the weak, tending the sick, and bearing the burdens of the sad, that men and women are to grow like God.

3. That He may strengthen faith and hope in immortality. Death is terrible that life may be beautiful. The destroyer is suffered to ravage that the deliverer may be welcomed and blessed. Gods judgment is not unto death, but unto life. But it is always through the judgment, and not by escaping it or turning it aside, that He saves. So through death the great Captain of deliverance destroyed death. The long weary decay of age, the declining strength of which the Psalmist speaks so touchingly, has but one alleviation, the tender, devoted ministry of our loved ones; it has but one consolation, the hope of immortality. As we watch it, as we suffer it, that hope becomes the souls sheet anchor. When death wears his ghastliest dress of terror, we cling but the more closely to Him who has taught us to triumphyea, to exult over death. Dont moan like a trembling dove when death has his grip on you, after Hezekiahs fashion. Lift up your voice and sing a pan like Paul inspired by Christ. For which cause we faint not; but though our natural man perish, &c. (2Co. 4:16 to 2Co. 5:4.)

III. The duties which spring out of the facts and considerations on which we have dwelt.

1. The tender care of the old and grey-headed. God commits them to our ministry. He makes us responsible for their charge. If we will not joyfully bear that burden, it is His counsel, His charge, His gift which we despise. There is nothing so noble, nothing so beautiful, as the ministry of vigour to weakness, health to sickness, growth to decay, youth to age. There is nothing that God marks more earnestly, nothing that will bear richer fruit in heaven. Let the plea of grey hairs be all-powerful. Bear brightly the mistrust, the fretfulness, the dulness. Let the whisper of the aged lips, and the sign of the aged hand, be like royal commands to you.

2. Let us press home on the hearts of the aged with double earnestness the Gospel which brings to light life and immortality. Blot out that Gospel, and it is all pure agony and misery. Life is a curse, death is a curse, all is a curse; and there is no hope. But now is Christ risen from the dead, &c. (1Co. 15:20-22; 1Co. 15:55-57; 2Co. 4:17).J. Baldwin Brown, B.A. Abridged from The Christian World Pulpit.

THE TRIUMPHANT FAITH OF AN AGED SAINT

(Psa. 71:14-24)

The tone of the Psalm changes remarkably. For despondency and fear we have cheerfulness and hope; and the hymn closes with an outburst of exultant praise. Consider

I. The prayer of faith. (Psa. 71:17-18.) Notice

1. The blessing sought in the prayer. Now also when I am old and grey-headed, O God, forsake me not. MarginUnto old age and grey hairs. A correct rendering isAnd even to old age and grey hairs, O God, forsake me not. The Psalmist seeks that the gracious and helpful presence of God should be continued unto him, to the very close of a long life.

2. The ground from which the prayer rises. O God, Thou hast taught me from my youth; and hitherto have I declared Thy wondrous works. In his prayer the Psalmist is encouraged by

(1) Gods doings for him in the past. From his youth God had instructed and guided him.
(2) His celebration of those doings. He had made known to others the wondrous doings of God on his behalf.
3. The reason by which the prayer is urged. Forsake me not, until I have showed Thy strength unto this generation, and Thy power to every one that is to come. MarginThine arm. The arm of the Lord is the symbol of His executive power and works. (Comp. Isa. 52:10; Isa. 53:1; Eze. 4:7.) The generation that has come up in the place of his own generation, which is passing away, first comes before his mind, and then his vision deepens and widens, taking in all the coming generations to whom he would publish the mighty deeds of God. He sought for the continuance of the Divine presence and help that he might still be able to edify his fellow-men and honour his God. (See these verses more fully treated in two sketches given below.)

II. The anticipation of faith. The Psalmist confidently looks forward to

1. Complete deliverance from severe trials. Thou which hast showed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth. Conant: Thou, who hast made us see troubles great and sore, wilt again revive us, and from the abysses of the earth wilt bring us up again. Notice

(1) The best of men may suffer severest trials. The Psalmist represents himself and others as dead and buried, or sinking in the deep abysses of the earth. Their troubles seemed overwhelming and ruinous.
(2) Good men in their trials must recognise the hand of God. He had caused them to see those great and sore trials. No trial can befal us without His permission.
(3) Good men in their trials may cherish an assurance of deliverance. He is able to bring even the dead to life, and to raise from the deepest and most dreadful abyss all who call upon Him. He will not forsake those who trust in Him. The trouble of the good shall pass away like clouds, and leave their heavens serene and beautiful.
2. The realisation of the Divine exaltation and comfort. Thou shalt increase my greatness, and comfort me on every side. Hengstenberg: And shalt turn Thyself and comfort me. This is more than complete deliverance from trial. It is the assurance that through trial the people of God rise to greater elevation and joy. Sometimes God makes His peoples troubles contribute to the increase of their greatness, and their sun shines the brighter for having been under a cloud. Through much tribulation lies the path of the good to greatness and glory. We must bear the bitter suffering and fight the stern battle; and, by the blessing of God, the struggle and pain shall contribute to our strength and joy. God will make us glad according to the days wherein He has afflicted us, and the years wherein we have seen evil. Such was the confident anticipation of the Psalmist.

III. The resolution of faith. David declares His purpose

1. To continually hope in God. But I will hope continually. Hope, says Dr. Punshon, is a marvellous inspiration, which every heart confesses in some season of extremest peril. It can put nerve into the languid, and fleetness into the feet of exhaustion. Let the slim and feathery palm-grove be dimly descried, though ever so remotely, and the caravan will on, spite of the fatigue of the traveller and the simooms blinding, to where, by the fringy rootlets, the desert waters flow. Let there glimmer one star through the murky waste of night, and though the spars be shattered, and the sails be riven, and the hurricane howls for its prey, the brave sailor will be lashed to the helm, and see already, through the tempests breaking, calm waters and a spotless sky. Oh! who is there, however hapless his lot or forlorn his surroundings, who is beyond the influence of this choicest of earths comfortersthis faithful friend which survives the flight of riches, and the wreck of reputation, and break of health, and even the loss of dear and cherished friends? The Psalmist resolved that, however painful his circumstances and condition, and whatever the number and power and malice of his enemies, he would hope in God. While God lives, His people have every encouragement to hope in Him.

2. To continually praise God. Notice

(1) The object of the Psalmists praise. I will praise Thee, O my GodThou Holy One of Israel. Here are four points() The personality of God. Thee, O my God. () The unity of God. One. The Lord our God is one Lord. () The perfection of God. Thou holy One. Holiness in man has been well defined as the symmetry of the soul; and by holiness as attributed to God we understand the summation of His perfections. () The relation of God to His people. O my God, Thou Holy One of Israel. He is in covenant relations with His people. All who trust in Him are interested in Him and related to Him.

(2) The subjects of His praise. These are () The mighty deeds of God. I will go in the strength of the Lord God. Conant: I will come with the mighty deeds of the Lord Jehovah. Hengstenberg: I will come with the deeds of the Lord. Alexander: The common versionI will go in the strength of the Lord God, is at variance with the usage both of the verb and noun, as the former does not mean to go absolutely, but either to enter or to come to a particular place, expressed or understood. The ellipsis here may be supplied from Psa. 5:7; Psa. 66:13, in both which places the same verb denotes the act of coming to Gods house for the purpose of solemn praise, and in the second passage cited is followed by the same preposition, I will come into Thy house with burnt offerings, i.e., I will bring them thither. This sense agrees with the vow to praise God in the two preceding verses, and with the promise of commemoration in the other clause of the verse. It also enables us to give the noun its usual sense of Gods exploits or mighty deeds (see Psa. 106:2, and Deu. 3:24). God had done great things for the poet and the people, he was confidently anticipating that He would still achieve mighty and glorious deeds for them, and he resolves to publicly and thankfully celebrate these exploits. () The righteousness of God. My mouth shall show forth Thy righteousness. I will make mention of Thy righteousness, of Thine only. He speaks of the righteousness of Gods doings. His deeds were as just as they were mighty, as equitable as they were wonderful. The Psalmist resolves to praise the righteousness only of God: not his own righteousness, or strength, or skill, but the perfect righteousness of the Lord his God. () The salvation of God. My mouth shall show forth Thy salvation all the day; for I know not the numbers. Gods great might is exerted for the salvation of His people. His saving acts are innumerable. (Comp. Psa. 40:5.) Gods righteousness and His salvation are here joined together; let no man think to put them asunder, or expect salvation without righteousness. This is an inexhaustible theme of praise to the godly man. () The faithfulness of God. I will praise Thee, even Thy truth, O my God. By the truth we understand especially the truth of the Divine promises. He is faithful that promised. Such are the high and fruitful topics which the poet resolved to celebrate.

(3) The reason of his praise. This is to a great extent contained in the object and subjects of his praise. He who is mighty, righteous, faithful, and holy, and who works for the salvation and exaltation and joy of his people, is worthy of all praise. But the Psalmist praises God because He delivers him from sore distresses, and from the enemies who sought to kill him. Faith enables him to realise his salvation as though it were already wrought out for him. For they are confounded, for they are brought unto shame, that seek my hurt. To the poet this is so certain that he speaks of it as a thing already accomplished. He praises God for it. His praise is the expression of his gratitude.

(4) The manner of his praise. He resolves to praise God. () Publicly (Psa. 71:16). I will come into Thy house with the mighty deeds of the Lord Jehovah; I will make mention, &c. In the public congregation the Psalmist would thankfully recount the glorious deeds of God, and celebrate His praise. () Songfully. Unto Thee will I sing. (See remarks on Psa. 59:16.) () With instrumental accompaniment. I will praise Thee with the psaltery; unto Thee will I sing with the harp. (See remarks on Psa. 57:8.)

(5) The spirit of his praise. My lips shall greatly rejoice when I sing unto Thee; and my soul, which Thou hast redeemed. His praise was not formal and cold, but warm and hearty; not merely with his lips, but also with his soul. His spirit was exultant. To him worship was an inspiration and joy.

(6) The continuousness of his praise. My month shall show forth Thy righteousness and Thy salvation all the day. My tongue also shall talk of Thy righteousness all the day long. True praise is not an occasional act, but an abiding habitude; not the service of the lips, but the spirit of the life. He worships God truly who worships Him constantly.

CONCLUSION.How wonderful and divine is the power of true godliness! It enables man to triumph over the infirmities of declining years, the sharp sorrows of life, and the bitter persecutions of mighty and malignant foes. It makes man victorious in the very midst of his enemies. It lifts him in spirit above the storm and the clouds into serene and sunny regions. The true Christian surveying the most adverse circumstances and the most hostile forces can shout in triumph, in all these things we are more than conquerors. Is this spiritthis trustful, victorious, Divine spiritours!

AN OLD MANS RETROSPECT

(Psa. 71:17-18.)

I. The Psalmists scholarship. David was an instructed believer, and more of the kind are needed. Converted people should be learners. Some seem to jump into salvation on a sudden; but they who have not first learned should have the sense not to teach. Ritualism and scepticism would not have spread had there been a wider diffusion of knowledge, for error and ignorance go hand in hand. David went to school from his youth; he was mighty in the Scriptures as they then existed. Let us, then, read our Bibles. In the old days, there was nothing the Romanists so much dreaded as the Catechism. Then let the experienced be teachers of others. As regarded David, the Lord taught him; he was taught by the prophets, and also by Providence. He learned lessons in the camp and in the world. It is a blessed thing when God is our teacher, and His school-room is large enough for all. Further, David began early. It is necessary to be taught early; for the sooner we come to Christ, the less we have to unlearn. We grow like early planted trees, and have none of those horrid remembrances which are a cross to many who are reclaimed late in life. Hence the young promote their own happiness by entering the Church early to grow up in it. If they would preserve a bright eye and an elastic step, they must cleave to Christ in youth.

II. The Believers occupation. Davids occupation was to declare Gods works. This was the kernel; all else was but the shell. Some appear scarcely to think of thisthe duty of acquainting others with the blessings they themselves have found. Is there such a thing as a secret Christian? Who knows of one? I do! you say. Well, the fact that you know him is a proof that he is not a secret Christian. Are such deserters, or are they merely persons of retiring habits? That soldier was of retiring habits who ran away from the field on the day of battle. David, however, proclaimed Gods works. Let us have a theology full of God and not of man. This is the grandest theme one can take up, and it was the Psalmists theme. Let them keep to the atonement and all the blessed doctrines of grace. Bring out the old, well-tried guns now that such enemies as Ritualism and Popery confronted them. Note, further, that Davids style was commendable. He spoke positively, and his object was to win sinners. What are we doing? All should do something; no man should keep his gift to himself; we must not play at being Christians. It is a poor, miserable thing to be half-and-half. Some can sit in a pew-corner, and when they have heard a good sermon they say, Bless the Lord! or they are passengers in the gospel coach who can do no more than find fault with the horses, coachman, guard, and all about them.

III. Davids prayer. Forsake me not. Is it not remarkable that so many of the people mentioned in the Bible as having fallen into sin are old people? Experienced coachmen tell us that the homes are more likely to fall at the bottom of a hill than anywhere else. Old age may be over-confident, or it may be harassed by many fears. They have need of sustaining grace to the last; and, on the other hand, God never forsakes His old servants.

IV. Davids wish. He desired to bear one more testimony to his God. The aged and the weak show forth Gods strength, and they are often the best evidences of the truth of religion.C. H. Spurgeon. From Twelve Realistic Sketches.

COMPARATIVE BLESSEDNESS OF THE CHRISTIANS OLD AGE

(Psa. 71:18.)

Now also when I am old and grey-headed, O God, forsake me not.
Though sin is often anticipated with pleasure, it is never remembered but with self-reproach. Though duty is often looked forward to with trembling, it is never looked back upon as performed but with emotions of gladness. The memory of a life spent in wickedness is a garner of evil, ever pouring out its hoard of bitterness on the soul, and yet ever full; while that of a life devoted to the service of God is a treasure of bliss, as abundant as the wants of the soul, and as enduring as its immortality. If this be true

I. The aged Christian must be happy in the contemplation of his past conduct and influence. While there is here and there a page of sorrow in his history, it is contemplated, as a whole, with gladness. It contains the record of long years of allegiance and service, rendered in the spirit of obedience and love to his ever loved and glorious Master; of many an earnest conflict with temptation, and of many a victory won, through grace, over its utmost power. It contains the record of many a purpose which had its origin in a love that embraced both God and man; of many a scheme of usefulness, &c. Happy the man who, from amid the feebleness of declining years, may look back over the pathway of such a history, and recognise it as his own!

II. He is happy in the contemplation of the blessings which have marked his history. The kindness of his Heavenly Father has not only strewn his path with rich gifts of grace and providence, but so constituted him, that every present blessing sends forward its light and joy to the end of his being. If a peculiar bliss is mine to-day, it is mine not to-day alone, but so long as the memory of to-day shall endure. The thoughts of the Christian in his old age are often sent back over the pathway of his life, and made to mark the points at which Heavens gifts were most abundant and rich. How striking, when contrasted with the experience of the aged sinner, appears the blessedness of the Christian, as, from amid the infirmities of his old age, he looks back upon the blessings included in his experience of the past!

III. He is happy in the contemplation of his lifes history, because of the lessons it has served to teach. Life is a school, and experience a teacher. The Christian whose presence in this school has been continued during a long course of years, cannot but be indebted to its teacher for rich stores of truth and wisdom.

IV. The aged disciple is happy in the continued possession of his lifes chief good. Not so is it with the man whom the grey hairs and the tottering steps of age find still in his sins. He has outlived even the meagre enjoyments embraced in the experience of the worldling. The aged disciple of Jesus has not thus survived his lifes chief good. That which was years ago chosen as the chief portion of his soul is still the light and joy of his being. Though his hold on earthly pleasures was long ago relinquished, those connected with the smiles of a Saviours countenance, and the experience of a Saviours love, are his in the fullest measure. Who, then, would not desire the old age of the Christian?

V. The aged disciple is happy in the near prospect of realising his lifes brightest hopes. In this respect also his experience is very different from that of the aged transgressor. He who has pursued the pathway of sin until he stands with the white locks, wrinkled features, and bowed form of an old man on the brink of the grave, has survived the death of all his hopes. Turn your thoughts now to the aged follower of the Lamb. The present, instead of being the darkest and saddest period in his history, is the brightest and happiest. He is weary with his long journeying, but happy in the thought that the next tottering step may introduce him to a house not made with hands, eternal in the heavens. Verily the old age of the Christian, marked by infirmity and weakness though it be, is a bright and happy period in his history. When I am old and grey-headed, O God, forsake me not.

Aged disciple of Jesus! you have reason for the profoundest gratitude that yours is the old age of the Christian!Jesse Guernsey. Abridged from The Preachers Treasury.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Psalms 70, 71
DESCRIPTIVE TITLE

Prayer Not to be Forsaken in Old Age.

ANALYSIS

Stanza I., Psa. 70:1-3 (70), Prayer against Enemies. Stanza II., Psa. 70:4-5 (70), Prayer in behalf of Friends. Stanza III., Psa. 71:1-3 (71), Prayer for Rescue and Deliverance, with Appeals to Divine Righteousness and Protection. Stanza IV., Psa. 71:4-6 (71), For Deliverance from One who is Lawless, Perverse and Ruthless, sought by Reference to Youthful Days. Stanza V., Psa. 71:7-9 (71), The Wonders of a Lifetime are pleaded against Rejection in Old Age. Stanza VI., Psa. 71:10-13 (71), Urgency against Appearance of being Forsaken. Stanza VII., Psa. 71:14-16 (71), More Hopeful Strain. Stanza VIII., Psa. 71:17-19 (71), Renewed references to Youth and Age, coupled with desire by this Aged Saint to do more for his Matchless God. Stanza IX., Psa. 71:20-24 (71), In view of Rescurrection, whose-souled Praise is Promised, aided by Lute, Lyre, Lips and Tongue.

(Lm.) By DavidTo bring to remembrance.

Be pleased[807] O God to rescue me,

[807] So Gt.: cp. Psa. 40:13Gn. Cp. throughout w. Psa. 40:13-17.

Jehovah! to help me oh make haste!

Put to shame and abashed[808] be they who are seeking my life,[809]

[808] Cp. Psa. 71:24.

[809] U.: soul.

Turned back and confounded be they who are taking pleasure in my hurt,[810]

[810] Cp. Psa. 71:13; Psa. 71:24; also Psa. 35:4; Psa. 35:26, Psa. 40:14.

Let them turn back on account of their own shame

who are saying[811]Aha! Aha![812]

[811] Some cod. (w. Aram., Sep., Cyr., Vul.) add: of me; cp. Psa. 40:13Gn.

[812] Cp. Psa. 35:21.

Glad and joyful in thee be all who are seekers of thee,

and let them say continually God[813] be magnified![814]

[813] Some cod. (w. Aram, and Vul.): Jehovah; cp. Psa. 40:16Gn.

[814] Cp. Psa. 35:27.

who are lovers of thy salvation.

Since I am humbled and needy O God do haste for me!

my help and my deliverer art thou

Jehovah![815] do not tarry.

[815] Some cod. (w. 6 ear. pr. edns. and Syr.): O my God; cp. 40:18Gn.

(Nm.)

Psalms 71

(Nm.)

In thee Jehovah have I taken refuge,

let me not be put to shame to the ages:

In thy righteousness wilt thou rescue me and deliver me,

incline unto me thine ear and save me:

Be thou unto me a rock of refuge[816]

[816] So in some cod. (w. 6 ear. pr. edns., Aram,, Sep., Vul.): cp. Psa. 31:2Gn. M.T.: rock of habitation.

a place of security[817] for saving me,

[817] So it shd. be (w. Sep. and Vul.) ; cp. Psa. 31:2Gn.

because my cliff[818] and my fastness art thou.[819]

[818] Cp. Psa. 42:9.

[819] Cp. Psa. 31:2-3.

My God! deliver me from the hand of a lawless one,

from the grasp of a perverse and ruthless one;

For thou are mine expectation Sovereign Lord,

Jehovah my trust from my youthful days:

On thee have I stayed myself from birth,

thou art he that severed me from the body of my mother,[820]

[820] Cp. Psa. 22:9.

of thee shall be my praise continually.

A very wonder have I been to multitudes,

but thou hast been my strong refuge.

My mouth shall be filled with thy praise,

all the day with thy splendour,[821]

[821] Or: beauty, adoring.

Do not cast me off in old age,[822]

[822] Cp. Psa. 71:18.

when my vigour faileth do not forsake me.

For mine enemies hath said concerning me,

yea the watchers for my life[823] have taken counsel together,

[823] U.: soul.

Saying, God himself hath forsaken him,

pursue and capture him for there is no one to rescue him!

O God! be not far from me,

my God! to help me oh make haste.[824]

[824] Cp. Psa. 70:1; Psa. 70:5.

Put to shame and confounded[825] be they who are accusing my soul,

[825] So some cod.: cp. Psa. 35:4Gn.

covered with reproach and confusion be they who are seeking my hurt.[826]

[826] Cp. Psa. 35:4; Psa. 35:28, Psa. 40:14, Psa. 70:2.

But I continually will hope,

and will add to all thy praise.

My mouth shall record thy righteousness,

all the day thy salvation,

though I know not how to record it.[827]

[827] Ml.: numbers or records.

I will enter into the mighty doings of Adonai,

Jehovah! I will mention thy righteousness thine alone.

O God! thou hast taught me from my youthful days,

and hitherto have I been declaring thy wondrous works:

Even now therefore that I am old and grey-headed[828]

[828] Cp. Psa. 71:9; also 1Sa. 12:2.

O God! do not forsake me,

until I declare thine arm to a (new) generation[829]

[829] Sep.: to every generation that is coming.

to everyone who is[830] to come thy might.

[830] A sp. vr. (sevir): all who areGn.

And as for thy righteousness up to the height,

wherein thou hast done great things

O God! who is like unto thee?

Whereas thou hast let me[831] see many distresses and misfortunes

[831] Written us: read me (w. Sep. and other authorities)Gn.

thou shalt again restore me[832] to life,

yea out of the deeps of the earth shalt thou again bring me[832] up:

[832] Written us: read me (w. Sep. and other authorities)Gn.

Increase thou my greatness

and on every side console me.

I also will thank thee by the aid of the lute for thy truth O my God,

I will make melody unto thee with a lyre O Holy One of Israel!

My lips shall ring out their joy when I make melody unto thee,

yea my soul which thou hast ransomed:

My tongue also all the day shall talk to me of thy righteousness,

because put to shame because abashed are they who were seeking my hurt.[833]

[833] Cp. Psa. 70:2.

(Nm.)

PARAPHRASE

Psalms 70

Rescue me, O God! Lord, hurry to my aid!
2, 3 They are after my life, and delight in hurting me. Confuse them! Shame them! Stop them! Dont let them keep on mocking me!
4

But fill the followers of God with joy! Let those who love Your salvation exclaim, What a wonderful God He is!

But I am in deep trouble. Rush to my aid, for only You can help and save me. O Lord, dont delay.

Psalms 71

Lord, You are my refuge! Dont let me down!
2

Save me from my enemies, for You are just! Rescue me! Bend down Your ear and listen to my plea and save me.

Be to me a great protecting rock, where I am always welcome, safe from all attacks. For You have issued the order to save me.

Rescue me, O God, from these unjust and cruel men.

O Lord, You alone are my hope; Ive trusted You from childhood.

Yes, You have been with me from birth and have helped me constantlyno wonder I am always praising You!

My successat which so many stand amazedis because You are my mighty protector.

All day long Ill praise and honor You, O God, for all that You have done for me.

And now, in my old age, dont set me aside! Dont forsake me now when my strength is failing!

My enemies are whispering,

God has forsaken him! Now we can get him. There is no one to help him now!

O God, dont stay away! Come quickly! Help!

Destroy them! Cover them with failure and disgracethese enemies of mine.

I will keep on expecting You to help me. I praise You more and more.

I cannot count the times when You have faithfully rescued me from danger. I will tell everyone how good You are, and of Your constant, daily care.

I walk in the strength of the Lord God. I tell everyone that You alone are just and good.

O God, You have helped me from my earliest childhoodand I have constantly testified to others of the wonderful things You do.

And now that I am old and gray, dont forsake me. Give me time to tell this new generation (and their children too) about all Your mighty miracles.

Your power and goodness, Lord, reach to the highest heavens. You have done such wonderful things. Where is there another God like You?

You have let me sink down deep in desperate problems. But You will bring me back to life again, up from the depths of the earth.

You will give me greater honor than before, and turn again and comfort me.

I will praise You with music, telling of Your faithfulness to all Your promises, O Holy One of Israel.

I will shout and sing Your praises for redeeming me.

I will talk to others all day long about Your justice and Your goodness. For all who tried to hurt me have been disgraced and dishonored.

EXPOSITION

Although by this time the general terms and tenor of this compound psalm have become so familiar as to render detailed exposition needless, yet are there several most interesting questions which cluster around this composition as a whole. And first there is the position that it is a compound psalmin other words that the two psalms are really one. Dr. Thirtle comes to the natural conclusion that, lacking any inscriptional line to divide them, they should be conjoined; and when we examine the contents in quest of confirmatory internal evidence, the result must be pronounced satisfactory, as the references appended to the two psalms will sufficiently indicate.

We next observe that, with a single exception, this psalm stands alone in its specific allusions to old age, and absolutely alone in the pathetic character of those allusions. In Psalms 92 the reference is wholly triumphant, as an outburst of joy in the assurance that the righteous do still bring forts fruit in old age. Here a very different note is struck. It is the plaintive appeal of an old man, that he may not be forsaken now that his vigour is departing from him. This note is the more touching in that it is deliberately repeated, and is set in striking contrast with the memories of a long and chequered life.

In point of fact, this feature of the psalm at once raises the familiar question of authorship, investing it, in the present instance, with an especial interest; inasmuch as we at once become inquisitive as to what psalm-composing saint of those olden times is likely to have been so deeply moved and so clearly depressed by the consciousness of advancing years, as the writer of this psalm manifestly is. The ascription of the psalm to David, naturally reminds us that this famous singer himself lived to become an old man; and the example of Psalms 39 would have prepared us for a sombre outlook, had that been all that is here in evidence; but it certainly would not have led us to look for an apprehension of being forsaken! The glimpse given us in Chronicles of the venerable monarch dedicating his bountiful gifts and those of his people for the building and furnishing of the Temple (1 Chronicles 29), utterly forbids the supposition that David could have feared being forsaken in his old age. We are not surprised, therefore, that these critics who are pre-disposed to post-date the authorship of the Psalms, should think of Jeremiah rather than of David as the writer, nor are we much surprised to find so conservative a critic as Delitzsch strongly inclining to that opinion; the drawback against that hypothesis being the not very serious one, that there is nothing beyond conjecture, or at most plausibility, to sustain the thought that the weeping prophet continued weeping till the lastthough, even had he done so, it may be surmised it would rather have been over Jerusalem than over himself. But now, further noticing that, according to its superscription, this pathetic psalm was designed To bring to remembrance, the suggestion arises whether it may not enshrine memorials of the prophet Samuel himself: leaving David as the actual writer of the psalm, even as many of the incidents alluded to are Davidic, and much of the imagery is Davidic; still, embodying strains with which the youthful harpist first became familiar from the lips of the venerable president of the school of the prophets. The more we think of it, the more this supposition attracts us, at least as an alternative opinionnot the less so in that such a persuasion strikes a companion note to that which would trace to Samuel the first beginnings of the so-called Wisdom Literature. What, if in Samuels long and consecrated life, should be discovered the seeds of Sacred Song and the training of Sacred Minstrels, as well as the shaping of proverbs and aphorisms, the evolution of Sacred Drama? How did those sons of the prophets cultivate their gifts; they used musical instrumentstherefore they sang, therefore they must have had, and probably composed, songs for singing. If his pupils did this must not he, their president, have had the gifts needed for their guidance? Assuming this probability, it is obvious to remark next, that Samuel had much in his old age to sadden him and to draw from him on a memorable occasion a pathetic reference to his grey hairs (1Sa. 12:2): his sons not following in his steps, the people becoming envious and discontented, Saul a failure as king. We know that Samuel and David came into contact; and we ask whether it is not within the bounds of likelihood that, on some never-to-be forgotten occasion, the forebodings of Samuels troubled heart found rhythmical utterance in terms which made a profound impression on Davids mind; and that, although the latter may never have used them, hitherto, yet now at length, when his own age is advancing, with sufficient self-consciousness to move his sympathy from other ageing men, these strains are revived with sufficient strength to urge him to embalm them in a psalm of exquisite tenderness and deep pathos. As soon as this likelihood finds lodgment in our minds and we again peruse the psalm under its influence, expression after expression leaps out into vividness as even more suited to Samuels story than to any other with which we are familiar. Who, more fittingly than he could claim that Jehovah had been his trust and his teacher from his youthful days? Who, so justly as he, could assert that he had been spending his life hitherto in declaring Gods wonders? Who, so well as the trainer of prophets and minstrels, could plead with such force to be spared yet a little longer to prepare instructors for coming generations? We do not dogmatise; nor do we more than suggest the traces of an influence affecting the avowed singers mind. The psalm is Davidsat least, it has upon it the tokens of his experience, the abounding of his figures of speech; but it is enriched with memories other than his own, memories which strengthen rather than weaken the claims of the psalm to be attributed to him.

There is one other matter claiming attention before this psalm is dismissed, namely, its assertion of a hope of resurrection (Psa. 71:20). The surprising thing about this is the degree to which such an assertion has been obscured by translators and expositors; by translators, in softening down, to the ambiguous idea of quickening, of a word which primarily means to restore to life; and by expositors, in a rather hasty and needless turning aside to a mere national resuscitation. The correct principle of interpretation surely isfirst, factthen figure; first, the individualthen the national. Who would speak of the birth of a nation, to whom the birth of an individual was not familiar? In like manner, who would think of the re-birth, or resurrection, of a nation, to whom the re-birth or resurrection of the individual was not already pre-supposed, as the more familiar conception? It might have been thought that in a text like this, wherein the parallel of resuscitation is the being brought up out of the deeps of the earth, in clear recognition of the Hebrew doctrine of Sheol or Hades (cp. Intro., Chap. III., Hades), the assertion of individual resurrection would have been allowed a chance of asserting itself. But no! Delitzsch Perowne, and Kirkpatrick all fail us; and even the Massorites are blamed for preferring the singular me to the plural us in their various readings, notwithstanding the admitted fact that they had the Septuagint and other ancient versions to justify their preference, and the further fact thataccording to the confession of Dr. Briggsthe first person singular best suits the context. The last-named critic does not hesitate to apply the entire Psalm to the Hebrew nation, with regard to its old age as well as with regard to its youth. Now, we can understand how a nation may not hesitate to count itself to be still young; but it is by no means so easy to acquiesce in the likelihood that it would complacently and pathetically confess itself to be aged and nearly worn out. In fact we cannot help wondering, at what precise stage of this nations existence, it settled down so easily to the admission that it had become decrepit, as to find heart to sing about its pitiable senility! And this concerning a race remarkable for its longevity, and whose embodied nationality may, after more than five-and-twenty centuries further lapse, be only in abeyance. Would it not be better to admit frankly, that a nation may easily, in song, regard itself as summed up in the persons of its chief heroes, without wiping those heroes out of personal existence, or assuming that they had no individual experience worth recording? And further, in the admitted infrequency of O.T. allusions to a future life and to incorruption, is it worthy of Christian scholars to pare down those allusions to the lowest possible number? Rather let us hear and individual hope, whether voiced by Samuel or by David or by Jeremiah, triumphantly expressing itself by saying:

Whereas thou hast let me see many distresses and

misfortunes,

Thou shalt again restore me to life,
Yea out of the deeps of the earth shalt thou bring

me up.

And then, if you will, leave it to Hezekiah, to bring up lute and lyre and lips and soul and tongue to celebrate the glowing expectation.

QUESTIONS FOR DISCUSSION

Psalms 70

Why are these two psalms considered as one?

Read Psa. 40:13-17. Why is this psalm repeated?

Evidently these verses had a special appeal for a special occasion. What was the occasion? Could you give some imaginative guess?

Psalms 71

This is indeed a unique psalm in several particulars:the allusions to old age is onethe nature of such allusions is also uniquehow? Could you give another unusual quality about this psalm?

The question of authorship is raisedwhat prevents us from accepting the titleBy David? Several other authors have been suggestedname two. Rotherham has an interesting suggestion as to authorshipwho is it?

Read verse twenty of this psalmis this a reference to life after deathto the resurrection? Discuss.

Could this psalm be used to aid the aged today? Read the paraphrase version before you answer. Discuss.

Fuente: College Press Bible Study Textbook Series

(1-3) These verses are borrowed, with some verbal alterations, from Psa. 31:1-3, where see Note.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

1. The first three verses are borrowed from Psa 31:1-3, which see.

Confusion The same word is rendered “ashamed,” Psa 31:1, and it is always translated by either one or other of these words. It denotes, literally, the paleness of countenance which is caused by the perplexity, fear, and mortification of great disappointment.

Fuente: Whedon’s Commentary on the Old and New Testaments

Psalms 71

Psa 71:16 I will go in the strength of the Lord GOD: I will make mention of thy righteousness, even of thine only.

Psa 71:16 “I will make mention of thy righteousness, even of thine only” – Comments – Only God is righteous. He declares his righteous through Jesus Christ, because of righteousness is as filthy rags (Isa 64:6).

Isa 64:6, “But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.”

Fuente: Everett’s Study Notes on the Holy Scriptures

Prayer of an Aged Believer for God’s Assistance.

Prayer for Deliverance

v. 1. In Thee, O Lord, do I put my trust, resting secure in Jehovah’s care; let me never be put to confusion, to become the laughing-stock of the enemies on account of his trust in Jehovah.

v. 2. Deliver me in Thy righteousness, by which Jehovah keeps the gracious promise made to those who believe in Him, and cause me to escape, granting him freedom from all harm; incline Thine ear unto me, in close and merciful attention, and save me, as his Savior from all temporal and spiritual dangers.

v. 3. Be Thou my strong habitation, literally, “a rock of dwelling,” where one may live in the utmost security, whereunto I may continually resort, going there in calm trust whenever the need seems to demand it. Thou hast given commandment to save me, ordaining the salvation of all His believers; for Thou art my Rock and my Fortress, his Tower on the heights, inaccessible to the enemies. Cf Psa 31:1-3.

v. 4. Deliver me, O my God, out of the hand of the wicked, granting him freedom from him who would wickedly oppress him, out of the hand of the unrighteous and cruel man, the one employing injustice and violence in his dealing with others.

v. 5. For Thou Art my Hope, O Lord God, the All-powerful, Jehovah; Thou art my Trust from my youth, the firm foundation of the believer’s confidence during his whole life.

v. 6. By Thee have I been Holden up from the womb, kept and sustained ever since his birth; Thou art He that took me out of my mother’s bowels, protecting him, providing for him, granting him rich benefits throughout his life. My praise shall be continually of Thee, for the experiences of the past were a guarantee for the future.

v. 7. I am as a wonder, a sign of the grace and protection of God, unto many, who find it impossible to believe the marvelous ways of the Lord in keeping His saints: but Thou art my strong Refuge, His almighty power warding off everything that might have brought real disaster to the believer. Cf Psa 22:8-10.

v. 8. Let my mouth be filled with Thy praise and with Thy honor, with statements giving all honor to God alone, all the day.

v. 9. Cast me not off in the time of old age, for the faithfulness and kindness of God in youth and early manhood gives the believer courage to ask for His assistance in the declining years; forsake me not when my strength faileth, when the gradual dwindling of the vigor of maturity heralds the coming of death.

v. 10. For mine enemies speak against me, taking new courage now that the believer has lost his youthful power and energy; and they that lay wait for my soul, eagerly watching for his destruction, take counsel together,

v. 11. saying, God hath forsaken him; persecute and take him, for there is none to deliver him. The enemies of both body and soul make new efforts at the time when old age lays its hand upon the believer, their object being to get the faithful into their power. Therefore his cry must sound forth again and again,

v. 12. O God, be not far from me; O my God, make haste for my help. Cf Psa 22:11; Psa 35:4-26; Psa 38:21-22; Psa 40:13-14. In this way the confident, persistent prayer of the believers, clinging to Him as His dear children, rises to the throne of grace, demanding the fulfillment of the Lord’s promises.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Psa 71:1-24 is, like so many others, a psalm divided between complaint and praise. It is comparatively wanting in originality, being, to a very great extent, an echo of other psalms, especially Psa 22:1-31, Psa 31:1-24, Psa 35:1-28, and Psa 40:1-17. Complaint, mingled with prayer, occupies the first half (Psa 40:1-13); praise and thanksgiving the second (Psa 40:14 -24). The authorship of the psalm is very doubtful, as it has no “title,” and few marked characteristics. Kay and Hengstenberg, however, regard it as Davidical, the former assigning it to the time of Adonijah’s attempt, the latter to that of the rebellion of Absalom. Metrically, it is thought to divide into seven short stanzas, each of either three or four verses.

Psa 40:1-3 are almost identical with the opening verses of Psa 31:1-24. They express a firm trust in God, but combine with the expression of this trust an urgent prayer for deliverance.

Psa 71:1

In thee, O Lord, do I put my trust let me never be put to confusion; rather, as in Psa 31:1, “let me never Be ashamed;” or, let me never be put to shame (Cheyne).

Psa 71:2

Deliver me in thy righteousness. Identical with the last clause of Psa 31:1. And cause me to escape. The danger seems to be pressing, and such as characterized Absalom’s rather than Adonijah’s rebellion. Incline thine ear unto me, and save me (comp. Psa 31:2).

Psa 71:3

Be thou my strong Habitation; literally, be thou to me for a Rock of habitation; i.e. a rock upon which I may take up my abode. Whereunto I may continually resort. Exegetical of the preceding clause, habitation“ Thou hast given “a rock of commandment to save me. It is in thy counsels that I am to be helped and savednot left to the will of my enemies (comp. Psa 68:28). This conviction lies at the root of the psalmist’s faith and trust. For thou art my Rock and my Fortress (comp. Psa 18:2; Psa 61:2, Psa 61:3, etc.).

Psa 71:4

Deliver me, O my God, out of the hand of the wicked, out of the hand (rather, grasp) of the unrighteous and cruel man. it is characteristic of David to single out from his adversaries an individual man, from whom he especially asks to be delivered (comp. Psa 13:2; Psa 17:13; Psa 18:17, Psa 18:48; Psa 35:8; Psa 41:6, Psa 41:9, Psa 41:11; Psa 55:13, Psa 55:14, etc.).

Psa 71:5

For thou art my Hope, O Lord God (comp. Psa 39:7; Jer 14:8; Jer 17:13; Jer 50:7). Thou art my Trust from my youth (comp. Psa 40:4).

Psa 71:6

By thee have I been holden up from the womb: thou art he that took me out of my mother’s bowels (comp. Psa 22:9, Psa 22:10, of which this is plainly an echo or reminiscence). My praise shall be continually of thee (see Psa 71:14-16, Psa 71:22-24).

Psa 71:7

I am as a wonder unto many; or, as a portent, a prodigysomething montrous. Some explain, “as an object of God’s singular favour from his youth” (Kay, Cheyne); others, “as a marvellous example of God’s punishments” (Schultens, Hengstenberg, Professor Alexander, Canon Cook). The latter explanation is supported by Deu 28:46, and, on the whole, seems preferable. But thou art my strong Refuge (see above, Deu 28:3, ad fin.).

Psa 71:8

Let my mouth be filled with thy praise and with thy honour all the day. Praise alternates with complaint and prayer, even in this first portion of the psalm, preparing the way for the sustained praise of the second portion.

Psa 71:9

Cast me not off in the lime of old age. This expression, combined with the allusion to old age and grey hairs in Psa 71:18, indicates that the writer was drawing near to the natural term of human life, and already felt the infirmities of old age creeping upon him. This note of date suits better the time of Adonijah’s rebellion than that of Absalom’s. Forsake me not when my strength faileth. An appeal to the Divine compassion. If God was his “Rock and Fortress” (Psa 71:3), his “strong Refuge” (Psa 71:7), when he was in his full vigour, much more will he support and befriend him when be is weak and helpless.

Psa 71:10

For mine enemies speak against me. The psalmist’s weakness encourages his enemies to make their attacks. They begin by speaking against himcalumniating him (2Sa 15:3, 2Sa 15:4), and shortly they will proceed to acts. And they that lay wait for my soul take counsel together; or, “they that watch for my soul” (Revised Version).

Psa 71:11

Saying, God hath forsaken him: persecute and take him; for there is none to deliver him. Compare the words of Ahithophel, “Let me now choose out twelve thousand men, and I will arise and pursue alter David this night; and I will come upon him while he is weary and weak handed; and all the people that are with him shall flee; and I will smite the king only” (2Sa 17:1, 2Sa 17:2). It no doubt appeared to Absalom’s party generally, as it did to Shimei, that God had “forsakes” David, and turned against him (2Sa 16:8).

Psa 71:12

O God, be not far from me: O my God, make haste for my help (comp. Psa 22:19; Psa 35:22).

Psa 71:13

Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt (comp. Psa 35:4; Psa 40:14; Psa 70:2).

Psa 71:14-24

Regarding his prayers as heard, and their fulfilment as certain, the psalmist now betakes himself to praise and thanksgiving, He will never cease to hope; he will praise God more and more (Psa 71:14). He will spend the whole day in telling of God’s righteousness and salvation (Psa 71:15). The mighty acts of the Lord shall form his theme, together with the righteousness of God, and of none other (Psa 71:16). As God has enabled him to declare his praise in the past (Psa 71:17), so he trusts to be still upheld and enabled to proclaim the same to the new generation (Psa 71:18). God’s righteousness is “very high,” and there is none like him (Psa 71:19). When he. brings men into trouble, it is only to “turn again and comfort them” (Psa 71:20, Psa 71:21). In conclusion, the writer promises that his hymns of praise shall not only be said, but sung, and accompanied with the melody of music (Psa 71:22). His lips and soul shall both rejoice together (Psa 71:23); and the praise of God shall employ his tongue without ceasing (Psa 71:24).

Psa 71:14

But I will hope continually; literally, but as for me, I will hope, etc. The phrase, “as for me,” almost always marks a transition. And will yet praise thee more and more; literally, I will add to all thy praise; i.e. “I will add to all my past praises of thee further praises in the future.”

Psa 71:15

My mouth shall show forth thy righteousness and thy salvation all the day. Salvation is inseparable from righteousness. It is as being righteous himself that God accepts the righteous, and as faithful to his promises, which is a part of his righteousness, that he pardons penitents. For I know not the numbers thereof (comp. Psa 40:5). God’s acts of pardoning mercy, by which he brings about the salvation of penitents, are innumerable.

Psa 71:16

I will go in the strength of the Lord God; literally, I will come with the mighty acts of the Lord God (Revised Version); i.e. I will bring these acts forward, and make mention of them in my songs of praise. I will make mention of thy righteousness, even of thine only. I will attribute my deliverance to no strength, or efforts, or righteousness of my own (see Psa 20:7; Psa 44:3, Psa 44:6), but to thy righteousnessi.e. thy faithfulness and truthonly.

Psa 71:17

O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works. Hitherto, i.e; have I always had thy guidance and instruction, and hitherto have I always had occasion to praise thy Name. Hence I am confident with respect to the future.

Psa 71:18

Now also when! am old and greyheaded, O God, forsake me not. Surely, then, thou wilt not forsake me when my youth has fled, and my time of weakness and decay has arrived, so that I need thee all the more. At the time of Adonijah’s rebellion, David was “old and stricken in years” (1Ki 1:1)nearly, if not quite, seventy years of age (2Sa 5:4). Until I have showed thy strength (literally, thine own) unto this generation, and thy power to every one that is to come. The psalmist calls on God to sustain him in his old age, not for his own sake, but that he may impress on the rising generation God’s might and marvellous acts.

Psa 71:19

Thy righteousness also, O God, is very high; or, reaches to the height (comp. Psa 7:7; Psa 10:5; Psa 18:16, etc.). Who hast done great things: O God, who is like unto thee! (comp. Psa 35:10; Psa 89:6, Psa 89:8).

Psa 71:20

Thou, which hast showed me great and sore troubles, shalt quicken me again; or, according to another reading, which hast showed usshalt deliver us. The change of number may be ascribed to the desire of the psalmist to unite his people with himself in the hopes of deliverance which he is expressing. And shalt bring me up again (rather, shalt bring us up again) from the depths of the earth. ‘The “depths of the earth” is a metaphor for the extreme of misery and depression (comp. Psa 88:6; Psa 130:1).

Psa 71:21

Thou shalt increase my greatness, and comfort me on every side. The psalmist feels that the trial now laid upon him is the lastthat henceforth his greatness and majesty will increase instead of diminishing, and that God will turn and comfort him.

Psa 71:22

I will also praise thee with the psaltery, even thy truth, O my God: unto thee will I sing with the harp, O thou Holy One of Israel. (On the psaltery, and its use as a devotional instrument, see the comment on Psa 33:2.) The conjunction of the psaltery and harp seems to imply that the “praise,” of which the writer here speaks, is to be public praise in the sanctuary, accompanied by the usual sacred music.

Psa 71:23

My lips shall greatly rejoice when I sing unto thee; and my soul, which thou hast redeemed. Not my mouth only, but my heart and spirit, will “rejoice,” or “sing out thy praise” (Cheyne), when the time comes, and my “redemption,” or deliverance, has been accomplished.

Psa 71:24

My tongue also shall talk of thy righteousness all the day long. The musical utterance of praise can only be occasional, but the tongue can “talk” of God continually (see Psa 71:15). For they are confounded and brought unto shame, that seek my hurt (comp. Psa 35:4; Psa 40:14; Psa 70:2).

HOMILETICS

Psa 71:16

Strong confidence.

“I will go,” etc. Since these words were written, almost everything in the world capable of change has changed. Empires, nations, languages, religions, have died, and new ones grown up in their stead. The centre of civilization has moved westward. Discovery and invention have so revolutionized man’s relation to his surroundings, that he seems to live in a new world. The form of revealed religion has undergone a no less marvellous change. The priesthood, sacrifices, sanctuary, laws, which seemed to a pious Israelite an integral part of true religion, have waxed old and vanished away. But “the Word of the Lord abideth forever.” Faith, hope, love, based on God’s promises, are the same in all agesin Watts or Wesley, Calvin or Luther, Paul or John, as in David and Isaiah. Across that wide gulf of time which has swallowed so much deemed imperishable, we join hands with this ancient saint, and feel that he is our brother. His experience holds the mirror to our own. The Spirit who inspired him is promised to us also. Let us take note of his resolve, his humility, his confidence.

I. THE PSALMIST‘S FIXED RESOLVE AND PURPOSE. “I will go.” He speaks as one who knows. The Revisers give a different sense. But they render the same Hebrew word (which commonly means “come”) “go” in Gen 37:30; Num 32:6; Jon 1:3. And the word for “strength” (plural in Hebrew) is so rendered, and cannot be otherwise rendered, in Psa 90:10. The vigorous Authorized Version is much the more apt and intelligible. Whither he is bound, and what he needs for the journey. Some lives can hardly be likened to either a journey or a race. No fixed purpose rules them; no high aim inspires; no goal shines in view. They veer and drift with the changing current of fashion and circumstance. There is something very noble and admirable in fixed indomitable purpose, even when it does not rest on the highest motives. We admire the courage of the great Roman, who said to the trembling pilots in view of the tempest, “It is not necessary for me to live, but it is necessary for me to go” (Plutarch’s ‘Life of Pompey the Great’). But we find a grander courage in St. Paul (Act 21:13). Or in Luther, after two hours spent in intense prayer, “If there were as many devils in Worms as tiles on the house tops, I would go.” The one is the firmness of human will, defying circumstances to bend it. The other, of human weakness taking hold on almighty strength.

II. Therefore note secondly, THE PSALMIST‘S HUMILITY. He is not vaunting his own strength, or trusting to it. “In the strength of the Lord God.“ All strength is God’s. He nerves the arm that is raised against his law; kindles the light of reason in the mind that denies him. Let but a tiny clot of blood press on a thread of nerve, and the strongest arm will be paralyzed, the keenest brain unconscious. Hence Scripture strongly condemns the worship of human power and greatness (Isa 2:22). A view to which men are always prone. A great blemish on the writings of one of our most powerful writers, Thomas Carlyle. It is wonderful how much people pardon in a conqueror! Such judgment is false. “God resisteth the proud.” Illust.: Nebuchadnezzar (Dan 4:30, Dan 4:31, etc.). Humility is true wisdom; since it is simply acknowledging what is fact.

III. THE PSALMIST‘S CONFIDENCE. “I will go,” etc. A confidence resting in blind presumption, “I will go, come what may, hinder who dare!” is mere self-delusion. On the other hand, mere sense of weakness, “I cannot go!” is miserable, fatal to all success. Faith solves the paradox of combining the humblest sense of weakness with the boldest courage, most strenuous effort, most assured hope (1Jn 5:4, 1Jn 5:5; Joh 15:4, Joh 15:5; 2Co 12:9). Nothing but this courage of humility, this confidence of faith, can warrant, in any sane mind, a fearless outlook, even as concerns earthly life. For the strongest is not strong all round; and the strain may come at the one weak point. To climb the mountain is one thing; to breathe the rare air at the top is another. The dash which carries the soldier against the enemies’ ranks will not sustain him through the dark, cold hours of the sentinel’s lone watch. The athlete may fail at the desk. The man whom no labour could over task, whose resource, quickness, energy, promptly met every emergency in action, may helplessly break down in adversity. The man whom adversity could neither break nor bend may lose self-control in prosperity, and make shipwreck in a smooth sea. Yet more is this true of The spiritual life. Illust.: Peter (Joh 14:1-31 :37, 38; Joh 18:10, Joh 18:17, Joh 18:25, Joh 18:27). Have we the right to exercise this confidence anew? We cannot over trust God (Php 4:13). Suppose a farmer has lowlying meadows along the course of a river, which he can irrigate at will. It is no presumption in him to say, “My land can never suffer drought”if he opens the sluices. Prayer opens the sluices which let the full river of God’s grace, wisdom, strength, peace, flow into the soul. How can you bear to face the unknown possibilities, or the certainties, of the future without this “strength of the Lord God”? What may happen any minute? “No use,” you say, “to think of that” No; I know it is no use: does that make things better? How can you help thinking of it, unless you can take hold of God‘s strength and be at peace with him

HOMILIES BY W. FORSYTH

Psa 71:1-24

Godly old age.

Solomon has said, “The beauty of old men is the grey head” (Pro 20:29). But he tells also of a nobler beauty, “The hoary head is a crown of glory, if it be found in the way of righteousness” (Pro 16:31). Old men are few, but godly old men are fewer still. Rarity signalizes the “beauty,” and enhances the “glory.” This psalm may well be called, “The Old Man’s Psalm.” Would that the portrait were more common! It is pleasant to look at in poetry; it is far more delightful to behold in fact. In this portrait of a godly old man, we may mark

I. HIS SUBLIME FAITH.” In thee, O Lord, do I put my trust” (verse 1). Here is the secret of his character. “Trust” gave strength to his heart, and unity and completeness to his life. In this he was in sympathy with others who had gone before (cf. Psa 31:1-3).

II. HIS EARNEST PRAYERS. The godly are ever given to prayer. It is their great resource. It is the never failing means of obtaining mercy and grace. They learnt to call upon God at their mother’s knee (cf. Psa 116:16; 2Ti 1:5), and all through life they have found the virtue and the blessedness of prayer. In old age the cry of the godly is, “I must pray more.”

III. HIS VARIED EXPERIENCES. Often, when looking back, there is dimness, or many things have fallen out of sight, or there is a confusion in the perspective; but events that have made a deep impression stand out clearly. Memory goes back to the time of youth, and traces life onward, with all the great changes, the dangers and adventures, the attempts and the achievements, the joys and sorrows. There are grateful recollections of kindness and help from many; but above all, there is praise to God for his goodness and wonderful works (verses 5, 6; cf. Isa 44:4).

IV. HIS SETTLED CONVICTIONS. Experience is a great teacher. The man who has seen many days has learned much, and is able to bear witness as one that speaketh with authority (Job 32:7; Le 19:32; 2Pe 1:13). One thing that the godly old man testifies is that God is worthy of trust; another thing is that the Word of God is not a cunningly devised fable, but truth; another thing is that religion is not a delusion, but a realitythe power of God unto salvation; another thing is that the most pleasant memories are of loyalty to God, and of good done to men, even to enemies, and that the saddest thoughts are of times when self prevailed over love and duty, and opportunities were lost from neglect and sloth.

V. HIS UNFALTERING RESOLUTION. The old have their regrets. They have also their times of trial and weakness. In another place the psalmist says, “I have been young, and now am old; yet have I not seen the righteous forsaken” (Psa 37:25), and yet here he seems just for a moment to falter; but if he trembles at the thought of being a “castaway,” as Paul also did (1Co 9:27), he renews his strength by prayer (verses 17, 20). Then having gained courage, he pledges himself with fresh ardour to be true to God. Instead of wavering, he will press on. Instead of keeping silence, he will testify, by word and deed, to the strength and power of God. This was beautifully seen in Polycarp, “Eighty and six years have I served him, and he never wronged me; and shall I forsake my God and my Saviour?”

VI. HIS GLORIOUS PROSPECTS. For the old the end is near. They know that soon they must die, and have no more to do with anything under the sun. This seems a dismal condition. But for the godly there is not only hope in death, but the bright prospect of a blessed immortality. “The end of that man is peace,” yea, more, far more, the future is glorious.W.F.

HOMILIES BY C. SHORT

Psa 71:1-13

The suffering righteous man in his old age.

An introduction (Psa 71:1-3) borrowed from Psa 31:1-24. The prayer is shortly expressed in the fourth verse, and is succeeded in Psa 31:5-8 by the basis on which it rests, and after that the prayer is expanded in Psa 31:9-13. The second half of the psalm contains the hope and the thanks of the writer.

I. THE PRAYER OF THE PSALMIST.

1. For deliverance from the power of evil doers. (Psa 31:4.) We have need to pray for deliverance from the dangers that imperil the safety of the soul.

2. For special protection in his old age. (Psa 31:9.) When his natural strength had begun to fail. This was the prayer for spiritual strengththat he might not be abandoned to physical infirmity, and so be unable to contend with his foes.

3. For immediate help and rescue. (Psa 31:12.) “Make haste to help me.” He was in a pressing emergency, and needed instant deliverance. “Be not far from me.” He prayed for the signs of God’s presence with him.

II. THE GROUNDS OF HIS PRAYER.

1. God had been his Hope and Confidence from infancy. (Psa 31:5, Psa 31:6.) And he had confidence that he might still lean upon God for help, and still have cause to praise him.

2. The greatness of his sufferings. (Psa 31:7, “I by the greatness of my sufferings drew upon myself the astonishment and wonder of many.”) Great suffering leads us to God with a cry to which he will always listen; for “Like as a father pitieth his children,” etc.

3. He is a constant and devoted worshipper of God. (Psa 31:8, “My mouth is full of thy praise,” etc.) God will not refuse help to those who serve him; if he gives help to any, he must help those who honour him.

4. He wants it to be proved to his enemies that God has not forsaken him. (Psa 31:10, Psa 31:11.) He is jealous of God’s honour, and wants it to be seen that God is unchangeable in his goodness as his Deliverer. Good men have always been concerned that God’s righteousness should be manifest and invincible.S.

Psa 71:14-24

Persistent hope and increasing praise.

Upon these the psalmist resolves in this second half of the psalm. Let us distinguish the topics of his hope and praise.

I. GOD‘S WORKS OF RIGHTEOUSNESS ARE INNUMERABLE. (Psa 71:15.) They cannot be reckoned up. All his works are right, both in nature and towards man.

II. GOD‘S WORKS OF RIGHTEOUSNESS ARE MIGHTY WORKS. (Psa 71:16.) “I will come with the mighty deeds of the Lord””unto the temple, with all the great and mighty deeds which God has done on my behalf, as my subject of grateful praise.” What a tale each life history could tell!

III. GOD‘S WONDROUS WORKS HAVE BEEN THE THEME OF HIS YOUTH, AND SHALL BE OF HIS OLD AGE. (Psa 71:17, Psa 71:18.) He has been taught them from his youth, and now that he is old he will tell them to the coming generation. We should he wise teachers in old age, having the experiences of a whole life to draw from.

IV. GOD IN HIS WORKS OF RIGHTEOUSNESS IS AN INCOMPARABLE BEING. (Psa 71:19.) None like unto the infinite and eternal Bring. His righteousness is perfect and exalted.

V. THE AFFLICTIONS WHICH GOD SENDS ARE TO HAVE A QUICKENING AND EXALTING EFFECT. (Psa 71:20, Psa 71:21.) By such means God increases our greatness, and manifests himself to us as the comforting God.

VI. UPON THESE GROUNDS HE WILL PRAISE GOD BY ALL THE MEANS HE CAN COMMAND. (Psa 71:22-24.) With the lute and the harp; his lips shall shout for joy, and his soul and his tongue shall talk all day of his righteousness which has caused him to triumph over his foes. “Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion forever and ever.” This will be the eternal song of the redeemed creation of God.S.

Fuente: The Complete Pulpit Commentary

Psalms 71.

David, in confidence of faith and experience of God’s favour, prayeth both for himself, and against the enemies of his soul: he promiseth constancy: he prayeth for perseverance: he praiseth God, and promiseth to do it cheerfully.

This psalm is so similar to the former, that, perhaps, says Mr. Mudge, as it is without a title, it is a continuation of that psalm: The author acknowledges the continued series of God’s goodness to him, even from his birth, and implores him not to leave him now in his old age to the malice of his enemies, but to grant him his protection. Towards the end he is assured of this, and at length obtains it, and praises God for it. The Jews who were carried captive into Babylon, with king Joachim, made use of this psalm, as appears from the title of the Vulgate and LXX. See Psalms 31.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 71

In thee, O Lord, do I put my trust:
Let me never be put to confusion.

2Deliver me in thy righteousness, and cause me to escape:

Incline thine ear unto me, and save me.

3Be thou my strong habitation, whereunto I may continually resort:

Thou hast given commandment to save me;
For thou art my rock and my fortress.

4Deliver me, O my God, out of the hand of the wicked,

Out of the hand of the unrighteous and cruel man.

5For thou art my hope,

O Lord God : thou-art my trust from my youth.

6By thee have I been holden up from the womb:

Thou art he that took me out of my mothers bowels:
My praise shall be continually of thee.

7I am as a wonder unto many;

But thou art my strong refuge.

8Let my mouth be filled with thy praise

And with thy honor all the day.

9Cast me not off in the time of old age;

Forsake me not when my strength faileth.

10For mine enemies speak against me;

And they that lay wait for my soul take counsel together,

11Saying, God hath forsaken him:

Persecute and take him; for there is none to deliver him.

12O God, be not far from me:

O my God, make haste for my help.

13Let them be confounded and consumed that are adversaries to my soul;

Let them be covered with reproach and dishonor that seek my hurt.

14But I will hope continually,

And will yet praise thee more and more.

15My mouth shall shew forth thy righteousness

And thy salvation all the day;

For I know not the numbers thereof.

16I will go in the strength of the Lord God :

I will make mention of thy righteousness, even of thine only.

17O God, thou hast taught me from my youth:

And hitherto have I declared thy wondrous works.

18Now also when I am old and grayheaded, O God, forsake me not;

Until I have shewed thy strength unto this generation,

And thy power to every one that is to come.

19Thy righteousness also, O God, is very high,

Who hast done great things: O God, who is like unto thee!

20Thou, which hast shewed me great and sore troubles,

Shalt quicken me again,
And shalt bring me up again from the depths of the earth.

21Thou shalt increase my greatness

And comfort me on every side.

22I will also praise thee with the psaltery, even thy truth, O my God:

Unto thee will I sing with the harp, O thou Holy One of Israel.

23My lips shall greatly rejoice when I sing unto thee:

And my soul, which thou hast redeemed.

24My tongue also shall talk of thy righteousness all the day long:

For they are confounded, for they are brought unto shame, that seek my hurt.

EXEGETICAL AND CRITICAL

Its Contents and Composition.The Psalm is written in a clear and easily-understood language, yet with a somewhat uneven rythmical movement, and a loose structure of the strophes. It repeats whole passages from older Psalms, with slight alterations (the beginning is from Psalms 31, the conclusion from Psalms 35, the middle from Psa 70:2 sq., and likewise some words and expressions from Psalms 40.). An Israelite, whose name is not mentioned, implores deliverance (Psa 71:1-3) from the hand of wicked, unscrupulous and violent men (Psa 71:4; Psa 71:10-12). According to Psa 71:9 he is aged, and according to Psa 71:21 he seems to occupy an important station in society, and he is able likewise to assert (Psa 71:5 sq.) that he has been upheld by Jehovah from his youth, and that he now likewise (Psa 71:7 sq.) in connection with failing strength puts his confidence in Him, and will praise Him still continually; for the enemies who consult respecting his ruin (Psa 71:10-12) will be put to shame (Psa 71:13); but he will praise God (Psa 71:14-16) as hitherto on the ground of Divine instruction (Psa 71:17), so likewise now and for his posterity (Psa 71:18), with a song of praise which already now begins (Psa 71:19), which rises to expressions of the most beautiful hope of faith (Psa 71:20-21), and concludes with promises of loud and jubilant thanksgiving (Psa 71:20-24). The lack of definite historical statements does not justify us any more than the change of the singular into the plural, in supposing that the speaker here is the people under the figure of a man growing old and oppressed by enemies (Rosenmller, Kster, De Wette, in part Olshausen), or the Church (Luther, Cocc), or the righteous Sufferer (Hengstenberg). A title given by the Sept. ascribes the Psalm to David, the sons of Jonadab and the first captives. This is understood in the sense that the Psalm composed by David was afterwards sung especially by the exiles and by the Rechabites who were praised by the prophet, Jer 35:14 sq., over against the citizens of Jerusalem, because of their obedience to the command of their ancestor Jonadab, to continue in their nomad life. Although this last statement may be referred to tradition, yet it affords only a weak support for the hypothesis of the composition of the Psalm by the prophet Jeremiah (Hitzig, Delitzsch). Yet it cannot be denied that the contents and style afford many reasons in favor of that hypothesis. Many linguistic phenomena point to a later period of composition.2

Str. I. Psa 71:1-3. [This strophe is a reminiscence, with slight changes, of the first strophe of Psalms 31.C. A. B.]A rock of habitation.In the parallel passage, rock of defence is used. But it is unnecessary and inadmissible on this account to change (comp. Psa 90:1; Psa 91:9) into , although it is very natural and is supported by many Codd. and the Chald. For it involves likewise an alteration of the words which follow. Moreover the supposition that this verse is a confused ruin of Psa 31:3 (Hupfeld), or a revival of the faded and defaced original text of the Septuagint (Hitzig), denies the author his peculiarities without any justification. For there are manifestly some such in other passages, showing his intention, especially since (Psa 71:6 b.) is very appropriately used instead of (Psa 22:9).

[Str. II. Psa 71:4-6. This strophe was certainly composed with Psa 22:8-10 in mind, although there is no slavish copying, for there are many touchingly beautiful variations, e.g., On Thee was I cast from the womb (Psa 22:10), is here expressed by the correlative idea: Upon Thee was I sustained from the womb;3 and the thought: Thou art He that took me out of the womb, (Psa 22:9) passes over into that of: Thou art my Preserver4 from my mothersbowels, all being touching variations of the idea of faith and hope in a faithful God of Providence experienced from youth and from birth till the present advanced age, and reaching out into a sure future.C. A. B.]

Str. III. Psa 71:7. I have become as a sign unto many.This may be meant in the bad sense (Kimchi and most interpreters), so that men are to be regarded as looking upon the sufferer on account of his misfortune as one marked by Gods justice and made a sign of. But the many resemblances with Psalms 11 make it more probable that it is to be taken in the good sense, that is, a sign of the grace and protection of God (Aben Ezra, et al.) Then we need not supply in the second member the adversative particle.[My strong refuge.The construction of is disputed. It is generally regarded that this is an example where poetic usage allows the principal noun to take the suffix, instead of the subordinate noun as usual (vide Ewald, 291 b.), but Moll and Perowne regard the nouns as in apposition, and Moll translates at once: my refuge, a strong one.C. A. B.]

[Str. IV. Psa 71:9-11. Compare with this Psa 41:3-8.In the time of old age.The faithfulness of God to him in youth and maturity gives him courage to supplicate God in the time of old age and in sickness. The circumstances of Psalms 41 seem to be renewed here, or perhaps they are the same.5C. A. B.]

[Str. V. Psa 71:12-13.These verses contain familiar expressions of David, comp. Psa 22:11; Psa 35:4; Psa 35:26; Psa 38:21-22; Psa 40:13-14.C. A. B.]

Str. VI. Psa 71:15. For I know no numbers (thereof).It is clear from Psa 40:5 what is meant here, and that it is in relation to the preceding; all day long. It would be in contrast to my mouth if the word could only mean: art of writing (Bttcher); or if we could translate with the Vulgate: quoniam non cognovi literaturam. The Psalt. Romanum reads instead of the last word negotiationes, as a translation of the of the Septuagint, which word is used by Polybius as the title of his history. It is unnecessary to derive from the Syriac the meaning of limits (Ewald).

[Psa 71:16. I will come with the mighty deeds of the Lord Jehovah.Alexander: This phrase might also be translated: I will enter into the mighty deeds, etc., as we speak of entering into the particulars of a subject. But this is rather an English than a Hebrew idiom. The common version: I will go in the strength of the Lord God, is at variance with the usage both of the verb and noun, as the former does not mean to go absolutely, but either to enter or to come to a particular place, expressed or understood. The ellipsis here may be supplied from Psa 5:7 and Psa 64:13, in both which places the same verb denotes the act of coming to Gods house for the purpose of solemn praise, and in the second passage cited is followed by the same preposition, I will come into Thy house with burnt-offerings, i.e., I will bring them thither. This sense agrees well with the vow to praise God in the two preceding verses, and with the promise of commemoration in the other clause of the verse. See above on Psa 20:7. It also enables us to give the noun its usual sense of Gods exploits or mighty deeds, see Psa 106:2, and Deu 3:24.C. A. B.]

[Str. VII. Psa 71:17-18. Compare Psa 22:22-31, which has many features of resemblance to this strophe. The motive for his deliverance is in both cases that he may praise God to his brethren and posterity even to the ends of the earth.Till I declare Thine arm to (the next) generation, to all that shall come Thy might.The arm of the Lord is the symbol of His executive power and works, comp. Isa 52:10; Isa 53:1; Eze 4:7. The generation that has come up in the place of his own generation which is passing away, first comes before his mind, and then his vision deepens and widens, taking in all the coming generations to whom he would publish the mighty deeds of God.C. A. B.]

Str. VIII. Psa 71:19. And Thy righteousness, O God, (reaches) even to the height, that is, the height of heaven, as the highest plane of creation, Psa 36:5; Psa 57:10.Thou who hast done great things, O God, who is like unto Thee?[The punctuation of the A. V. injures the sense. The middle clause belongs with the last clause, and not with the first, forming only two parallel members of the strophe, as Moll has it. Comp. Exo 15:11; Deu 3:24; 1 Sam. 7:22.C. A. B.]

Psa 71:20. [Thou wilt revive us again.Perowne: The sudden transition to the plural here seems to have given offence to the Masoretes, who consequently change it in the Kri to the singular. But these fluctuations between singular and plural are not unusual in the Psalms, and there is no reason why, in the recital of Gods dealings, the Psalmist should not speak of them with reference to the nation at large, as well as to himself in particular.C. A. B.]The abysses of the earth are contrasted with the height of heaven. It is unnecessary to think of those which are full of water (Gesenius, Olshausen). It is true means the abysmal depths of the sea, but as roaring and threatening ruin, Psa 36:6, hence related in idea to the abyss, Luk 8:31; Rev 9:1; Rev 9:11.

Psa 71:21. Thou wilt increase my greatness, and turn Thyself to comfort me.Septuagint has instead of my greatness, Thy righteousness. The Hebrew word in question is elsewhere used of the greatness of God, and the great deeds in which this is shown. In the last sense Psa 145:6; 2Sa 7:21; 2Sa 7:23. To accept this sense here and express it in the translation: Thy greatness (Hengstenberg), is as inadmissible as it is unnecessary. For this word is sometimes used of the royal majesty as the reflection of the Divine (Est 1:4), and from this could be transferred to exalted persons in general (Psa 6:3; Psa 10:2). That the poet speaks of the increase of his own greatness=highness, can only be objectionable (Hupfeld) when we regard a subordinate compiler as the author. This passage, however, itself points to a man of prominent historical importance, whose highness of office or position in life was bestowed upon him by God. It is mere arbitrariness to change the reading into a word with the meaning: Thy payment (Hitzig).

Str. IX. Psa 71:22. The designation of God as the Holy One of Israel is found likewise in Psa 78:41; Psa 89:18; then in Isaiah 30 times; then in Hab 1:12, and in Jer 50:29; Jer 51:6. The original passage may perhaps be found in Psa 22:3.

[In Psa 71:23-24 the Psalmist promises to praise God with lips and tongue, with soul and voice and musical instruments. All combine in the expression of his holy gratitude.C. A. B.]

DOCTRINAL AND ETHICAL

1. So long as we live on earth, our sufferings have no end; but Gods righteousness, power and goodness likewise never cease to declare themselves. Only let our faith never cease to rely alone on this strong foundation of salvation, and let it drive us thither with prayer, praise and thanksgiving! For we will then confess in old age what we have learned in youth, and sing in evil days as well as good: I will not leave God, for God does not leave me.

2. The sufferings which God sends upon us are harder to bear when the scorn of wicked enemies is added to the feeling of our vanishing strength and our weakness. Yet the hope of the ungodly is lost. They reckon upon the ruin of the pious; but it is based upon a mere delusion, namely, the foolish opinion that the sufferings of the pious are an evidence that they are forsaken by God, and a sign that they are given up; therefore their reckoning is false. The believing know this and act accordingly.

HOMILETICAL AND PRACTICAL

Every new exhibition of Divine benefits gives the pious new occasion for thankful praise of God.Faith helps experience; experience works hope; hope does not allow us to be ashamed.Blessed are those who are accompanied and guided through life by the experience of Divine help.God has not changed; hast thou remained the same?In what sense may we wish that our age should be as our youth?Confidence in prayer; (1) upon what it may base itself; (2) whither it is to be directed; (3) whence it must flow.We must not only begin with faith, but likewise continue to the end.The pious show in the school of suffering what they have previously learned of God.

Calvin: We must descend even unto death, that God may appear as our Redeemer. For since we are born without feeling and understanding, the first beginnings of our life do not show clearly enough their author. But when God comes to our help in extremities, the restoration itself is a glorious mirror of His grace.

Starke: Trust in God is not to be regarded as meritorious, but as the means or arrangement whereby we may obtain grace.A good conscience and a righteous cause make our prayer powerful and glad, so that we can appeal to Gods righteousness.Faith gives the heart wings with which to soar to God in prayer. But if these are to be ready to move, the heart must firmly establish itself on Gods promises in His word.How few are those who in a strict self-examination can boast of their walk in youth as irreproachable!Faith and prayer are the two strongest crutches which old people can use.We are great before God through the cross. That is a strange language for the cross-dreading flesh, but agreeable to the spirit. The more the cross, the more the increase of grace.The heart and the tongue must constantly be together in worshipping God.

Renschel: Christians learn (1) from day to day: (2) their best school-teacher is God Himself; (3) they begin early, namely, from the cradle; (4) they are not perfect very soon, but must study until they are gray; (5) they finally spread abroad likewise what good things they have learned.Arndt: Patience is a great spiritual strength and finally conquers, the praise of God, however, is the victory and the power of God against our enemies. Thus Jehoshaphat beat his enemies with a song of praise.Tholuck: If we find little to praise, what other reason is there than that we have no eyes for daily wonders?Taube: It is in the very nature of the faithfulness of God that He should not let His work stop, and in His great mercy that He should gladly accept the miserable and helpless. Guenther: The earlier the victory is gained, the more beautiful the prospects of a happy old age.

[Matt. Henry: If we are shy of dealing with God, it is a sign we do not trust Him.All are not forsaken of God who think so themselves, or whom others think to be so.The longer we live, the more expert we should grow in praising God and the more we should abound in it.Barnes: A man can lay up nothing better for the infirmities of old age than the favor of God sought by earnest prayer in the days of his youth and his maturer years.Spurgeon: Jehovah deserves our confidence; let Him have it all.Mercys gates stand wide open, and shall do so, till, at the last, the Master of the house has risen up and shut to the door.Gods bread is always in our mouths; so should His praise be.Old age robs us of personal beauty, and deprives of strength for active service; but it does not lower us in the love and favor of God.Nearness to God is our conscious security. A child in the dark is comforted by grasping its fathers hand.How gloriously conspicuous is righteousness in the Divine plan of redemption ! It should be the theme of constant discourse.A traveller among the high Alps often feels overwhelmed with awe amid their amazing sub-limities; much more is this the case when we survey the heights and depths of the mercy and holiness of the Lord.C. A. B.]

Footnotes:

[2][There are no sufficient reasons agninst the Davidic composition of this Psalm at the close of his life. It is as natural to suppose that the aged David should repeat himself in familiar phrases of the Psalms of his younger days, as that Jeremiah or any other poet of later times should use the words and phrases of David. Vide remarks on the previous Psalm.C. A. B.]

[3][Perowne: This is an expression wonderfully descriptive of what faith is and of what God is to those who trust in Him. lie is a father who bears them in His arms and carries them in His bosom; they are as children who lean all their weight upon Him, and find their sweetest rest in His supporting hand. This is the very idea of faith, according to its Hebrew signification. When it is said in Gen 15:6 that Abraham believed God, it means literally, he leaned upon God (though the root there is different, it is the same which in the Kal conjugation means to bear or carry a child. Num 11:12, and in Isa 49:23 is used of a nursing father. BC. A. B.]

[4][This word, , is greatly disputed. Some, after the Chald. and the Rabbins, derive it from =to Pass over and causative, to cause to pass through or over, to bring forth, thus like , of Psa 22:9; Delitzsch gets a similar meaning from the radical meaning of =to cut, divide, and renders: mein Entbinder (he who separatest me or loosest me from the womb). Most interpreters, however, derive it from , in the other sense of recompense, distribute, and translate: my Provider, Protector, Benefactor (Schult., Rosenm., Gesen., Ewald, Hupf., Riehm, Moll, Perowne, et al.) The latter interpretation is especially favored by the parallelism; and the prep. has reference rather to time from which than to the place of origin.C. A. B.]

[5][Wordsworth: David in his old age was tried by great and sore troubles, by debility of body (1Ki 1:1-4), and by the rebellion of Adonijah, his son usurping his throne and endeavoring to supplant Solomon (1Ki 1:5-10), and by the treachery of Abiathar and Joab (1Ki 1:18-19). But God granted his prayer, and did not cast him off in his old age, but raised him up for a time by supernatural power from the bed of sickness, and enabled him to leave his sick chamber and to go forth in the strength of the Lord God, to the public assembly which he had convened, of the nobles and people of Israel, and to present to them his son and successor, Solomon, and to exhibit to them the pattern of the Temple, for which he had made vast preparations. See 1 Chronicles 28, 29C. A. B.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

This Psalm is without a title, which is not very usual. Perhaps, being intended for general use, it was on that account omitted. It hath much the same strain as the former, for it professeth sure confidence in God; and therefore concludes with an assurance of finally rejoicing in God.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

If we are on the look-out for Christ while reading this precious Psalm, we shall not be long before we find him, if we are brought under the divine teaching. It is God the Holy Ghost who graciously exerciseth this province; and to him let our eyes be directed. Joh 16:14 . And do we not discover Jesus in these verses? To whom but Jesus did the Father give commandment to save? And of whom did Jehovah speak but Christ, when holding forth those precious promises that he would deliver him, because he had set his love upon him; and that he should tread upon the lion, and the adder, and the young lion and dragon, to trample them under his feet? Reader; if there be a question arising in your mind concerning the certainty of this doctrine, read Psa 91 throughout, and see whether any but the sinner’s Redeemer can be the theme of it.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Psa 71:16

This is one of the longest texts in the Bible. In its application it covers an indefinite period of time. The way to write this text is to put a few asterisks after the first three words, ‘I will go’. Asterisks, as you know, are used in books to signify a lapse of time. They denote that there is a space of time days, or it may be years between the story that comes before them and the story that follows them. So, I say, we need asterisks in this text. There is sometimes a long stretch of years between ‘I will go’ and ‘in the strength of the Lord’. There is often a lapse of time ere the first and last of this verse meet, ‘I’ and ‘the Lord’. Divinity is not always the first resource of humanity. Often it is its last resource. Men do not learn all at once to take God into their reckonings when they make their plans and forecast their endeavours. Some never learn that. And however the world may judge them, however it may congratulate them and envy them, whatever the fashion of their earthly fortunes, they are the failures the real and final failures; and the day comes when they know that this is so.

I. ‘I will go.’ That is often the whole text in lips of inexperience. Oh the wild strong will of youth! Oh the omnipotence of those early determinations! Oh the finality of those early decisions! ‘I will go in mine own strength. It is enough, and it will never fail me.’ But oh, how tired the feet grow! and how far away the blue mountains ever are; and the journey grows greater and the pilgrim’s strength less every day. And it may be there comes a day when the traveller can go no farther, all the strength of love and hope and enthusiasm expended. And there is nothing for it but despair or divinity. The soul finds God or it finds nothing. Life becomes a tragic failure or a triumph of faith.

II. But supposing that instead of thinking about the way itself, we begin to think about the end of the way. Instead of thinking about the difficulty of life, let us think about the destiny of life. ‘I will go in mine own strength.’ Yes, but where will you go? What is to be your destination? You may have health and skill to work, and the brain to think, and the heart to make many friends; and if the end of life were just to become a skilled workman, a clever student, or a social success why you might do that ‘on your own’.

But when you come to understand that you are here in the world to make a saint, to find some of the meaning of the immortal ideas of beauty, truth, goodness, sacrifice, and to develop and cherish in your heart that love that loves for love’s sake, unrepelled by ugliness, unchilled by indifference, undaunted by malice why, then, I say, you are face to face with something that strikes through your self-confidence and drives home into your soul a sense of your insufficiency for life as it was meant to be lived. ‘I will go.’ Say no more than that if you are only going to the market to make the best of a few bargains, and to the social circle to get the good word of a few friends. But that is not life. That is not finding your destination; that is missing the way, and any one with neither genius nor industry can do that.

III. Look at the things that give meaning and value and immortality to life. People sometimes say to youth, ‘The world is at your feet’. But that is not true unless heaven is in your heart. Look out beyond the brief ambitions, the trivial honours, the cheap victories, and the spurious gains of earth, and behold oh, so far beyond them all! the stainless light shining from the towers and pinnacles of the city of God. And know that if ever you are to come to the gates of that city, it must be by winning a victory compared with which every temporal achievement is but child’s play.

P. Ainsworth, The Pilgrim Church, p. 210.

References. LXXI. International Critical Commentary, vol. ii. p. 124. LXXII. 2. Archbishop Alexander, Royalty and Loyalty, No. iv. LXXII. 3. W. L. Watkinson, The Ashes of Roses, p. 118. C. D. Bell, Hills that Bring Peace, p. 3. LXXII. 6. H. J. Bevis, Sermons, p. 243. J. Keble, Sermons for Christmas and Epiphany, p. 268. LXXII. 10, 11. G. Huntington, Sermons for Holy Seasons, p. 43. LXXII. 12-14. J. Monro-Gibson, A Strong City, p. 213. LXXII. 16. M. G. Pearse, Sermons to Children, p. 67. LXXII. 17. A. Miller, American Pulpit of Today, p. 65. J. Bannerman, Sermons, p. 236. LXXII. 19. Spurgeon, Sermons, vol. iii. No. 129. LXXII. International Critical Commentary, vol. ii. p. 131.

Fuente: Expositor’s Dictionary of Text by Robertson

PSALMS

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:

1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

In Book II, Psa 43 ; Psa 71 , (2 are without titles).

In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).

In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: “A Psalm of David” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

3. The nature, or character, of the poem:

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

(2) Alamoth, female choir (Psa 46 ).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).

9. The keynote, or tune:

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).

(5) Leannoth, the name of a tune (Psa 88 ).

(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as “Song of Ascents” (Psalms 120-134)

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psa 90 )

2. Psalms of David:

(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).

(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).

(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).

3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).

4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).

5. The psalms of Solomon (Psa 72 ; Psa 127 ).

6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )

7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )

3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )

4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )

5. His first great sin (Psa 51 ; Psa 32 )

6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )

7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 37 )

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).

The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Psa 71:1 In thee, O LORD, do I put my trust: let me never be put to confusion.

Ver. 1. In thee, O Lord, do I put my trust ] See Psa 31:1 , see Trapp on “ Psa 31:1 “ It appeareth by Psa 71:9 ; Psa 71:18 , that this psalm was written by David in his old age, when Absalom or Sheba was in rebellion against him, though haply for haste, and in that fright he could not superscribe it as he did the rest. The Greek title, viz. of David, a psalm of the sons of Jonadab, and of them that were first captived, hath no footing in the original Hebrew.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

The psalm before us goes on with this faithfulness throughout Israel’s history (personified in David’s), and the conviction with prayer that He will not forsake them when He is most needed.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Psa 71:1-6

1In You, O Lord, I have taken refuge;

Let me never be ashamed.

2In Your righteousness deliver me and rescue me;

Incline Your ear to me and save me.

3Be to me a rock of habitation to which I may continually come;

You have given commandment to save me,

For You are my rock and my fortress.

4Rescue me, O my God, out of the hand of the wicked,

Out of the grasp of the wrongdoer and ruthless man,

5For You are my hope;

O Lord God, You are my confidence from my youth.

6By You I have been sustained from my birth;

You are He who took me from my mother’s womb;

My praise is continually of You.

Psa 71:1-6 This opening strophe clearly reveals the mindset of the author. Notice there is no MT introduction. Most commentators assume this is a prayer of an old man (cf. Psa 71:9; Psa 71:18) who is being persecuted (cf. Psa 71:4; Psa 71:10; Psa 71:13; Psa 71:24).

Psa 71:1 I have taken refuge For this verb (BDB 340, KB 337, Qal perfect), see notes at Psa 2:12; Psa 5:11-12.

SPECIAL TOPIC: REFUGE

Let me never be ashamed This verb (BDB 101, KB 116) is a Qal cohortative.

SPECIAL TOPIC: SHAME (BDB 101, KB 116) IN ITS THEOLOGICAL SENSE

Psa 71:2 The first two verbs deliver (BDB 664, KB 717, cf. Psa 70:1) and rescue (BDB 812, KB 93) are both imperfects that denote ongoing action. A third synonym save (BDB 446, KB 448, Hiphil imperative) is in Psa 70:2 b.

Notice the basis of the prayer (i.e., two Hiphil imperatives, Psa 71:2 b) is not the psalmist’s merits but YHWH’s righteousness (cf. Psa 71:16; see SPECIAL TOPIC: RIGHTEOUSNESS ).

incline Your ear This verb (BDB 639, KB 692, Hiphil imperative) is an anthropomorphic way (see SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (anthropomorphic language) to entreat God to hear the psalmist’s prayer (cf. Psa 17:6; Psa 31:2; Psa 86:1; Psa 88:2; Psa 102:2). The first three verses of this Psalm are similar to Psa 31:1-3.

Psa 71:3 Be to me a rock of habitation The concept of God as a high impenetrable crag (BDB 700, i.e., fortress, cf. Psa 71:3 c) is seen in Psa 18:2; Psa 31:2-3; Psa 40:2, which probably alludes to Deu 32:31; Deu 32:37.

The concept of habitation (BDB 732) denotes a place of dwelling with God (i.e., the temple, cf. Psa 76:2), similar to Psa 23:6; Psa 27:4-6; Psa 90:1; Psa 91:9. The prayer for deliverance is much more than just the absence of problems or enemies but the very presence of God (cf. Deu 33:27).

It is possible that rock of habitation/dwelling, could be rock of refuge, (BDB 731, cf. Psa 31:2). The UBS Text Project (p. 305) gives dwelling a C rating (considerable doubt).

You have given commandment to save me The verb (BDB 845, KB 1010, Piel perfect) is translated as

1. a past command NASB, NKJV, NJB, REB

2. a future or present request JPSOA

The UBS Text Project gives to come always you have commanded a C rating (i.e., considerable doubt). The NET Bible advocates the UBS’s alternate option, for a fortified house (RSV, NRSV), following Psa 31:2. See Special Topic: Salvation (OT).

Psa 71:4 Rescue me In these first four verses several synonyms are used.

1. deliver BDB 664, KB 717, Hiphil imperfect, cf. Psa 7:1; Psa 39:8; Psa 51:14; Psa 71:11

2. rescue BDB 812, KB 930, Piel imperfect, Psa 71:2; Piel imperative, Psa 71:4, cf. Psa 18:48; Psa 22:4; Psa 22:8; Psa 31:1; Psa 37:40; Psa 43:1; Psa 82:4; Psa 91:14

3. save BDB 446, KB 448, Hiphil imperative, Psa 71:2; Hiphil infinitive construct, Psa 71:3; used 57 times in the Psalms.

hand See SPECIAL TOPIC: HAND

the wicked See notes at Psa 1:5; Psa 5:10. Notice the three words used here.

1. the wicked BDB 957

2. the wrongdoer BDB 732

3. ruthless man BDB 330 III, KB 329

Psa 71:5-6 Notice the descriptive terms used to characterize Adonai YHWH (my Lord Lord, cf. Psa 71:16).

1. my hope BDB 876, cf. Psa 39:7; Psa 62:5; Jer 14:8; Jer 17:13

2. my confidence BDB 105 (see note at Isa 30:10 online)

3. my sustainer (lit. I have been supported) BDB 701, KB 759, Niphal perfect, cf. Isa 48:2

from my youth. . .from my birth. . .from my mother’s womb These parallel phrases are an idiomatic way of asserting the psalmist’s confidence that God has always been with him and for him (cf. Psa 22:9-10)! These are used of Israel in Isa 46:3.

Psa 71:6

NASB, NRSVtook me from

NKJVtook me out

JPSOAsupport

LXXshelter

The MT has cut (BDB 159, KB 186, Qal participle), which may be figurative of God cutting the umbilical cord (i.e., intimate association with unborn child, like Psa 22:9-10; Psa 139:13-16; Jer 1:5).

The other option of from, pull, or strength/support (LXX) involves an emendation.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

LORD. Hebrew. Jehovah. App-4.

do I put my trust = have I fled for refuge. Hebrew. hasah. App-69.

confusion = shame.

Fuente: Companion Bible Notes, Appendices and Graphics

Shall we turn now in our Bibles to Psa 71:1-24 .

Psa 71:1-24 is the psalm of the aged man. Probably David as he was getting up into years, and his reddish colored hair had turned gray. David’s life was a tough life. He had many devoted friends, but also many avowed enemies. And David is always praying concerning those enemies that are seeking his hurt, seeking to destroy him. And even up into the elder years, as the Lord said to David, “The sword shall not depart from thy house.” And so in the elder years of David, there was still that problem of the sword, that problem of enemies. And so a psalm of again calling upon the Lord for His help, for His protection, even in his older years.

In thee, O LORD, do I put my trust: let me never be put to confusion. Deliver me in thy righteousness, and cause me to escape: incline thine ear, and save me. Be thou my strong habitation, whereunto I may continually resort: for thou hast given commandment to save me; for thou art my rock and my fortress ( Psa 71:1-3 ).

David’s prayer that God would be his strong habitation whereunto I may continually resort. We read in the scriptures, “The name Jehovah is a strong tower, the righteous runneth into it and is safe” ( Pro 18:10 ). How many times have we run into the protection of the name of the Lord. How many times when faced by danger, just automatically almost, the name of Jesus escapes our lips. We are facing a real problem, and we just sort of unconsciously say, “Oh Jesus.” The strong tower, I run in to it for a place of safety, a place of refuge. “Thou art my rock, my fortress, my dwelling place.” And how wonderful it is when we have found that glorious dwelling place in Christ Jesus of which the psalmist wrote, “He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty” ( Psa 91:1 ). And so he declares the Lord is his habitation. “I continually resort,” constantly finding that place of help and strength, comfort and refuge in the Lord. “I continually resort.”

Deliver me, O my God, out of the hand of the wicked, and out of the hand of the unrighteous and cruel man. For thou art my hope, O Lord my God: thou art my trust from my youth ( Psa 71:4-5 ).

So God is not just a place of hope, but He is also the place of trust. I have learned to trust in the Lord, but I am also hoping for His deliverance.

By thee have I been held up from the womb: you took me out of my mother’s womb: my praise shall be continually of thee. For I am as a wonder unto many; but thou art my strong refuge. Let my mouth be filled with thy praise and with thy honor all the day. Cast me not off in the time of old age ( Psa 71:6-9 );

And so here is a hint to the time of the writing of the psalm, and later on he will refer to his gray hairs.

forsake me not when my strength fails ( Psa 71:9 ).

The weakening position of the old age.

For mine enemies speak against me; and they that lay wait for my soul take counsel together, Saying, God has forsaken him: persecute and take him; for there is none to deliver him. O God, be not far from me: O my God, make haste for my help. Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonor that seek my hurt ( Psa 71:10-13 ).

So, again, David’s prayers for his enemies that God would take care of them. But, again, the tragedy that in the older years, there are still those enemies of David. No rest. Because of the sin with Bathsheba, the sword is not to depart from his house.

But I will hope continually, and will yet praise thee more and more ( Psa 71:14 ).

David, a man after God’s own heart, even though he was oppressed by the enemy, yet he was close to the heart of God. And part of the reason for that is David’s continual praise. “Lord, I will praise You more and more.”

My mouth shall show forth your righteousness and thy salvation all the day; for I know not the numbers. I will go in the strength of the Lord God: I will make mention of thy righteousness, even of thine only. O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works. Now also when I am old and gray haired, O God, forsake me not; until I have showed thy strength unto this generation, and thy power unto all that is to come. Thy righteousness also, O God, is very high, who hast done great things: O God, who is like unto thee! Thou, which hast showed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the eaRuth ( Psa 71:15-20 ).

So here is David’s declaration concerning his confidence in the resurrection. “Lord, You will make me alive again. You will bring me up from the depths of the earth.” Again, we read, and it is, of course, declared to be prophetic concerning Christ, “Thou wilt not leave my soul in hell, neither will You allow Your Holy One to see corruption.” But there was that belief in the resurrection from the dead. “You will make me alive again. You will bring my soul up from the depths of the earth.”

The Bible teaches that the place of the grave, Sheol, or Hades, is more than just the grave where a body is buried, a sepulcher, a sarcophagus, where a body is placed. But there is a place of consciousness in the heart of the earth. And when David said, “You will make me alive again, that You shall bring me up again from the depths of the earth,” he is actually making reference to this place where the spirit of man went upon death. Prior to the resurrection of Jesus Christ, there were two areas divided by a gulf. One, a place of comfort with Abraham; the other, a place of torment. Jesus, when asked for a sign, said, “A wicked and an adulterous generation seeks after a sign, but no sign will be given except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of the whale, so shall the Son of man be three days and three nights in the depths, or in the heart of the earth” ( Mat 12:39-40 ). So Jesus went down and preached to those souls that were in prison, and He led them from that captivity. “He who is ascended is the same one who first of all descended into the lower parts of the earth. And when He ascended, He led the captives from their captivity” ( Eph 4:8-9 ), fulfilling the prophecy of Isa 61:1-11 .

So David makes mention here of his hope in the resurrection. You will not find much in the Old Testament written concerning the resurrection from the dead. Job made mention, “I know that though the worms eat this body, yet in my flesh I am going to see Him when He stands upon the earth in the last days,” and so forth. And his hope of the resurrection, and yet Job vacillated so much. But David, here he is old now, and he is thinking of death, “But You are going to make me alive again.”

Thou shalt increase my greatness, and comfort me on every side. I will also praise thee with the psaltery, even the truth, O my God: unto thee will I sing with the harp, O thou Holy One of Israel. My lips shall greatly rejoice when I sing unto thee; and my soul, which thou hast redeemed. My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame, that seek my hurt ( Psa 71:21-24 ).

So David, speaking of praising the Lord with a psaltery. That is, praising Him with the music, praising Him with the song, accompanied by the harp. Singing of God, greatly rejoicing and talking of God’s righteousness all day long. “

Fuente: Through the Bible Commentary

Psa 71:1. In thee, O LORD, do I put my trust: let me never be put to confusion.

There is his trust, and there is his fear; his trust he dares to avow, his fear he turns into a prayer.

Psa 71:2-3. Deliver me in thy righteousness, and cause me to escape: incline thine ear unto me, and save me. Be thou my strong habitation, whereunto I may continually resort: thou hast given commandment to save me; for thou art my rock and my fortress.

Be thou my strong habitation whereunto I may continually resort. Not merely now and then a hiding-place in emergency, but my constant abode, my home, so that from morning to night I may come to thee, and feel myself secure. Thou hast given commandment to save me; for thou art my rock and my fortress. You see he knows that God has commanded nature, and providence, and grace to protect him; he has commanded his angels, indeed, he has commanded all his forces, to protect David for this reason, that David feels an inward rest and peace in God. That calm, that divine repose expressed in the words Thou art my rock and my refuge, are the tokens that God has given commandment to save us.

Psa 71:4. Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man.

Two iron hands are trying to pull him down, but he cries to God, whose one almighty hand can set him free.

Psa 71:5. For thou art my hope, O Lord God: thou art my trust from my youth.

Happy man that can look back upon a youth spent in Gods fear; for if we have trusted God in our youth, depend upon it, he will never cast us away.

Psa 71:6. By thee have I been holden up from the womb: thou art he that took me out of my mothers bowels: my praise shall be continually of thee.

When we could not help ourselves, in the very moment of our birth, God took care of us; and he will take care of us even to the end. Men and women who are old should remember how carefully the Lord nursed them when they were infants; and if you come to a second childhood, you shall still have the same God.

Psa 71:7. I am as a wonder unto many;

They cannot make me out, I am a blessed problem and puzzle to them: it seems so strange that being so much afflicted I am yet so much upheld.

Psa 71:7. But thou art my strong refuge.

Aye! There is the answer to the riddle. If God be with us, men may well wonder; but he will always help us.

Psa 71:8-9. Let my mouth be filled with thy praise and with thy honour all the day.

Cast me not of in the time of old age; forsake me not when my strength faileth.

A prayer which both young and old may offer, for if we live long enough, that time of weakness will surely come on. There are many men who do cast off their old servants; but God does not. When we are worn out, he will still bless us.

Psa 71:10-14. For mine enemies speak against me and they that lay wait for my soul take counsel together, saying, God hath forsaken him: persecute and take him; for there is none to deliver him. O God, be not far from me: O my God, make haste for my help. Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt. But I will hope continually and will yet praise thee more and more.

In the 8th verse he had said, Let my mouth be filled with thy praise. That is a mouthful, now he says, I will praise thee more and more. As if he wanted more mouths wherewith to praise more room for his hearts grateful thanksgiving to God, I will praise thee more and more.

This exposition consisted of readings from Rom 5:1-11; and Psa 71:1-14.

Fuente: Spurgeon’s Verse Expositions of the Bible

Psa 71:1-4

THE PRAYER OF AN OLD MAN FOR DELIVERANCE

The vast majority of the scholars whose works are available to us reject any thought of Davidic authorship of this psalm, but there is no agreement at all with regard to who did write it. Obviously, then, the community of scholars do not know anything about the author.

For this reason, we do not hesitate to accept the testimony of the superscription as it appears in the LXX.

Superscription: By David, a song sung by the sons of Jonadab, and the first that were taken captive.

Dr. George DeHoff stated categorically that, “David wrote this psalm in his old age. He was beset by many enemies and so near death that he could feel himself sinking into the earth. He was an old man (Psa 71:9; Psa 71:18); but old age had not dried up his hope or weakened his religious spirit (Psa 71:5; Psa 71:15; Psa 71:20).

Matthew Henry also declared that, “David penned this Psalm in his old age; and many think it was in the times of the rebellion of Absalom, or during the insurrection of Sheba.

Rawlinson pointed out that such distinguished scholars as, “Dr. Kay and Hengstenberg both considered the Psalm Davidic, with Kay naming the occasion as that of Adonijah’s attempt, and Hengstenberg placing it in the times of the rebellion of Absalom.

No less than twenty-three lines in this Psalm are taken from other Psalms of David; and it is much more reasonable to suppose that such a phenomenon was a product of David’s remembering words and phrases he had previously used, than it is to suppose that Jeremiah, or some other alleged minstrel, was so familiar with the Psalms from his constant reading of them, that he would automatically substitute the words of David for his own vocabulary.

Of course, we cannot pretend to know that David wrote this psalm, but it certainly sounds like David throughout.

Psa 71:1-4

A PLEA FOR DELIVERANCE

“In thee, O Jehovah, do I take refuge:

Let me never be put to shame.

Deliver me in thy righteousness, and rescue me:

Bow down thine ear unto me, and save me.

Be thou to me a rock of habitation, whereunto I may continually resort:

Thou hast given commandment to save me;

For thou art my rock and my fortress.

Rescue me, O my God, out of the hand of the wicked;

Out of the hand of the unrighteous and cruel man.”

Psa 71:1-3 here is quoted from Psalms 31. Most of the terminology here actually has the significance of a Davidic signature.

“Thou art my rock and my fortress” (Psa 71:3). This is a quotation from David’s Psa 18:2.

“Deliver me out of the hand of the wicked … out of the hand … of the cruel man” (Psa 71:4). Here is another undeniable earmark of David’s writing. “It is characteristic of David to single out from his adversaries an individual enemy from whom he prays to be delivered.”[6] In fact, six of the psalms accredited to David show that he did that very thing: Psa 13:2; Psa 17:13; Psa 18:17; Psa 18:48; Psa 35:8; Psa 41:6; Psa 41:9; Psa 41:11; Psa 55:13-14.

E.M. Zerr:

Psa 71:1. Confusion is from BUWSH and Strong defines it, “to pale, i.e. pale, i.e. by implication to be ashamed; also (by implication) to be disappointed or delayed.” David was never much worried at the prospect of physical discomfort. What he dreaded most was the humiliation of being gloated over by his wicked enemies.

Psa 71:2. Deliver . . . righteousness indicates that God would not rescue a man from a difficulty unless he was in the right.

Psa 71:3. Habitation is used figuratively, meaning a secure haven of safety. Commandment is from a word that means “appoint” also. The thought is that God had appointed that righteous persons should be delivered from wicked enemies.

Psa 71:4. All cruel men are unrighteous, but not all unrighteous men are cruel. David was being persecuted by men who had both characteristics. But either trait would render a man wicked in the sight of God.

Fuente: Old and New Testaments Restoration Commentary

This is pre-eminently a song of the aged, and, like old age, it is reminiscent. The singer passes from memory to hope, and from experience to praise. No very definite division is possible. Generally speaking, it may be noticed that the first part expresses need, and is principally prayer, while the second half affirms con6dence and is principally praise.

The song opens with a prayer for deliverance (verses Psa 71:1-8). This is not so much a cry out of present distress as a prayer that in the event of trouble the singer may be able to resort to God. The old man is discovered in that the first three verses are almost a direct quotation from a previous psalm (31), perhaps one of his own. His experience of God from birth is his con6dence that he will be heard now. This leads the song on in prayer that he may still be helped in age, for he still has adversaries (verses Psa 71:9-13). Here again are quotations from earlier psalms which the marginal references will aid the reader in discovering.

The singer then rises to higher levels as he tells of his confidence in God, and asks that he may be helped to declare God to the succeeding generation. The psalm is a song of sunset, and it is full of beauty. There are storm clouds in the western sky. Some are spent, and some still threaten; but on all is a light which transfigures them.

Fuente: An Exposition on the Whole Bible

My Trust from My Youth&rdquo

Psa 71:1-12

Some commentators ascribe this psalm to Jeremiah. His pensive, plaintive tone is certainly present in it. But whoever the author, he must have written in his old age, Psa 71:9; Psa 71:17-18. One keynote is great and greatly, Psa 71:19-21; Psa 71:23; another is all the day, Psa 71:8; Psa 71:15; Psa 71:24.

Old men need have no failure in their buoyancy and gladness, if they will fix their thoughts where the psalmist fixed his. Other subjects will soon wear out, but they who make Gods righteousness and salvation their theme will ever have material for meditation and praise. We have here an inexhaustible subject, and one which will keep us young. Let us ask for help, that we may disappoint the calculations of those who hate us, whether men or demons. It is a piteous spectacle when apparently prosperous careers are overclouded, and age is overwhelmed in catastrophes which there is no time to surmount. But such is not Gods way with His loyal servants. His rivers do not end in swamps and marshes, but broaden and deepen till they kiss the mighty ocean.

Fuente: F.B. Meyer’s Through the Bible Commentary

Psa 71:16

The character of David.

The great master-key to David’s character is to be found in the text and other similar expressions in his psalms. He was eminently a godly man. On God his affections were centred, his hopes depended, his soul waited. This was the rule of his life. The grievous and dark exceptions to its practice cannot of course be for a moment denied or palliated. David’s sins were as much sins to him as they are sins to us.

I. Let us then judge him by the rules which we apply to other men. And what do we find? His course begins as a shepherd-boy on the rocky hills of Bethlehem. Whether we suppose the twenty-third Psalm to have been composed during the pastoral employments of his youth, or from recollection of them in afterlife, either supposition will equally show what was the bent of his mind while thus employed. Beautiful strains like these do not spring in after-years from the recollection of time passed in thoughts alien to them, but then only when the impressions of memory conveyed the sentiments as well as the scenes. Israel’s God was to him a living reality, not a God in books, nor in legends, nor in ordinances merely, but a God at hand-in his thoughts, in his slumbers, in his solitudes, with him evermore. He “set the Lord always before him; He was at his right hand, that he should not be moved.”

II. Nor is there any reason to suppose that such feelings and such cleaving to God ever ceased to characterise the main current of David’s life; that as a man he was not found walking in God’s ways, as a king not ruling his people prudently, with all his power, by help from God and as responsible to Him. This rendering of himself up to God is the point for which Scripture puts him forth as an example, this continual regarding God’s law and God’s ways as the rule of his life.

III. The one point of David’s character which distinguished him as a youth and as a king distinguished him also as a penitent. He goes up at once to God: “Against Thee, Thee only, have I sinned, and done this evil in Thy sight.”

IV. We have in David an example of an eminently godly man and good king, coupled with a very solemn warning that the best of men have a corrupt and sinful nature and are liable at any time to fall from grace if they forget God.

H. Alford, Quebec Chapel Sermons, vol. ii., p. 60.

Psa 71:16

Observe the two thoughts which compose this sentence. (1) “I will go”-the language of active, frequent, glad progression; (2) but no less, balancing it and justifying it, in all modesty and holy caution, turning rashness into courage, and sanctifying the fire of an impulsive nature, “I will go in the strength of the Lord God.”

I. It is of the first importance that we should understand what is meant by “the strength of the Lord God.” In Himself His strength is in the clouds, and the strength of the hills is His also. He is infinite in power, and His strength from everlasting. (1) But the going forth of His strength is His arm. The arm of God is the Lord Jesus Christ. Therefore the “strength of the Lord God” to man is Christ, and to “go in the strength of the Lord God” is only, in other language, to walk in Christ. The strength of man is union with Christ. In Him the weakest, according to his capacity, becomes a partaker of the omnipotence of God.

II. Subordinate to this union with Christ, and included in it, are other elements which compose “the strength of the Lord God.” (1) There is an exceeding strength in the simple feeling of being at peace with God. That man has a giant’s strength who, holding his soul secure, goes in the composure of his confidence, and is therefore at leisure for every providence that meets him. (2) The presence of God is strength. (3) The promises are strength. (4) There is strength in knowing that you travel on to a large result, and that victory at last is inevitable. The sense of a fated life is indomitable; it may be abused, but it is God’s truth, and truth is strength. “Blessed is the man whose strength is in Him.”

J. Vaughan, Fifty Sermons, 7th series, p. 215.

References: Psa 71:16.-W. Brock, Christian World Pulpit, vol. ii., p. 209; J. R. Macduff, Communion Memories, p. 212. Psa 71:17, Psa 71:18.-Spurgeon, Sermons, vol. xxi., No. 1256. Psa 71:20.-A. F. Barfield, Christian World Pulpit, vol. iv., p. 406. Psa 72:3.-H. Macmillan, Two Worlds are Ours, p. 133. Psa 72:4.-S. A. Tipple, Christian World Pulpit, vol. xxviii., p. 65.

Fuente: The Sermon Bible

Psalm 71

Israels Song of Hope

1. Declaration of trust (Psa 71:1-11)

2. Anticipations of faith (Psa 71:12-18)

3. Revival and victory (Psa 71:19-24)

This Psalm, which bears no inscription whatever, gives another prophetic picture of the faith and the anticipations of faith as found in the godly of Israel, when the salvation is about to come out of Zion. They look to Him who is all sufficient to deliver and to save them. The Psalm may well be called Israels song of hope. It abounds in many beautiful, refreshing statements, equally precious to us.

Fuente: Gaebelein’s Annotated Bible (Commentary)

trust

(See Scofield “Psa 2:12”).

Fuente: Scofield Reference Bible Notes

do I: Psa 22:5, Psa 25:2, Psa 25:3, Psa 31:1-3, Psa 125:1, Psa 146:5, 2Ki 18:5, 1Ch 5:20, Rom 9:33, 1Pe 2:6

let me: Isa 45:17, Jer 17:18

Reciprocal: 2Ki 21:14 – deliver Neh 6:9 – Now therefore Psa 25:20 – let

Fuente: The Treasury of Scripture Knowledge

The Revival of Israel.

The third psalm of this series is plainly, in accordance with its place, a resurrection psalm. Israel is seen -although anticipatively -renewing her youth. God is glorified in one who has been of old His witness, and who now witnesses for Him in self-abasement, in the old age that is upon her, but in which she finds Jehovah’s strength and righteousness her sole confidence and boast. The psalm is almost throughout a prayer, but which turns in the end into joyful assurance and praise.

1. The first section is a simple appeal to God as the confidence of faith, the one sufficiency. As an introduction it gives us, as very commonly, the theme, which the rest of the psalm expands and illustrates. Faith is the expression of self-renunciation, which as such leaves God Himself in what He is, to be its all, and thus occupied with Him without distraction, its plea is founded on His very nature. It is a safe argument, if a true one: “I have put my trust in Thee, let me not be put to confusion.” And thus God’s righteousness can be pleaded by a sinner, the Cross of Christ being the full declaration and justification of this. The psalmist, divinely taught, goes to the full extent of this, claiming God as his rock-dwelling, to which he can resort whatever the danger. And His word assures him -the prophecies of God concerning Israel? -that He has given commandment to save him: “for Thou,” he repeats, “art my cleft of the rock and my fortress.”

But Israel is in the sore trial of the last days, and the hand of the wicked one presses sorely upon them. He can only repeat that the Lord Jehovah -the immutable One, supreme over all opposing force, is his hope and his confidence “from his youth.”

This last expression in its application to Israel, is an interesting one, reminding us, as it does, of that “remnant according to the election of grace” which has always been among the people, and which is a proof advanced by the apostle, that even now God has not “cast them away.” At the time these psalms carry us on to, the Christian dispensation being over, these which are the true “brethren” of the King born in Bethlehem, “will return,” according, to Micah’s prediction (Mic 5:2-3), “to the children of Israel,” -to take their place upon the ground of God’s promises to her. This voice of theirs now, then, as heard in the psalm, connecting itself with the long line of faith from the beginning, is itself a witness of God’s returning favor to her. Israel is awaking from her sleep of centuries: the resurrection of the nation is begun.

2. Accordingly we find now, in mystical expression, what God has been to His people from the beginning, from their birth as a nation; brought through the various and chequered history in which they have been in so many ways “a wonder to many:” amid all their perils from without and from within, the Lord having shown Himself their “strong refuge.” Their preservation is indeed today the standing miracle of history, and a testimony to God, spite of (nay, in) their very unbelief. Now they are openly to glorify Him: My mouth shall be filled with Thy praise, -with Thy glory all the day.”

Yet as in the mystery of spiritual things, the soul which is awaking from the sleep of death, awakes to realize the “body of death” which clings to it, so the remnant brought to God in those days will find themselves amid the national decay which might well be the signs of speedy dissolution. It is the time of old age, and strength has failed: the spiritual life is well nigh departed. As the ravens watch the expiring struggles of their anticipated prey, their enemies congregate and consult together. “God has forsaken him” is a verdict that looks so like the truth as to be agony to the soul that seeks Him. Such agonies are often to men the birth-throes of a new life; and so will Israel find it in her day.

3. A grand thing it is when, in the dissolution of all other things, God is found to be the one necessity of the soul. We can reason this out at any time; but to have got it in experience is quite another matter. Thus come to us those days of famine, which may by no means be openly that. The food may be there that does not feed us; the sun may shine as of old, but it does not warm us: the change is in ourselves. Everything seems unreal, but It is the real into which we ate entering, and which is only demonstrating for us the unrealities in which we have lived. No man that knows not God has hold of reality; and it is the mercy of God when we wake up to the truth that the possession of God is the possession of what is real, and, in a true sense, of all that is real.

Israel has been, for long, according to Hosea’s prophecy, “without a sacrifice, and without an ephod,” ignorant of the better sacrifice that has come, and unable to present the prescribed offerings of their law; and when, with some dawning light among them; they begin to seek approach to God according to the old ritual, Satan will make his last and decisive attack to turn them away from Him to whom the Spirit of God would lead them on. “Another,” a false Christ, “will come in his own name,” as our Lord predicted, and “him they will receive.” Cast out of the land, and with the abomination of desolation in their holy place, the remnant of true-hearted ones may indeed be tempted to think that God has forsaken them.” It is a crisis in their history for which, as we know, the Lord has specially provided in that discourse after His own decisive rejection, when their house had now to be “left unto them desolate.” And may it not be that just by all this their hearts may be wrought upon and led back to Him whose sheltering wing would (how often!) have been stretched over them; but they “would not.”

“Upon the wing of abominations,” according to the literal translation of Dan 9:27, “the desolator” comes! How affecting the contrast! As the desolation follows in answer to the idolatrous challenge from Israel’s holy place, will not hearts be opened to respond more intelligently to the love that seeks them? will it not be like the look which awakened Peter to the outgushing of repenting sorrow for having denied His Lord?

Then will the cry go forth indeed, “O God, be not far from me!” and that in intimate connection with the cry against those “adversaries to their soul” that are covering the land. But where faith is begun, the tug upon the heart-strings tunes them to music; and it is not at all incomprehensible, that speedy reassurance: “But for me, I will hope continually, and will praise Thee more and more.” Can we not understand, too, as the fruit of this exercise, -perhaps, as a sorrow deeper than their own has been gaining upon them -that return to what, in the first section, we have spoken of as so much the theme of the psalm: “My mouth shall tell of Thy righteousness, and of Thy salvation, all the day: for I know not how to reckon it”

4. Thus they are ushered into the place of blessing: so simple as it is, after all! Just the creature place, from which man departed at the first, seeking to be as God, and thus coming into independence of God: now to take up again dependence, and with the confession of the infinite sin of departure, -the need of salvation already owned.

Now then the place of strength is found, but Whose strength? How significantly do those titles come in again, found in the first section with such thoughts as these, but still more closely and more triumphantly joined together: I will go in the

might of the LORD JEHOVAH; I will make mention of Thy righteousness, of THINE ALONE.” Yes, the refreshing stream runs low, but oh, the refreshment! The creature place and the creature privilege are never disjoined. If the creature is for God, God is for the creature: and which is it that finds the blessing here?

Intensely interesting, too, is it to find that now they begin to understand how God has been teaching them from the beginning: “Jehovah, Thou hast taught me from my youth:” and they enter into His purpose through them to declare His own marvelous works. It is now that they are beginning intelligently to fulfill this. His witnesses they have ever been in fact, but now in integrity and uprightness they are this.

Still, and because of this, the consciousness of feebleness and decay is with them; and they cry to God as alone their ability to fulfill what is in their heart. And this is no less than to be the witness of God’s power to all succeeding generations. This they will assuredly be. Sustained in perpetual strength by this same power, they will be henceforth on earth His living testimony. Age and decay gone, they will abide as in resurrection strength and beauty. The stump of the cut-down tree shall send forth fresh shoots, the holy seed being the sap of it. “Israel shall bud and blossom; and fill the face of the earth with fruit.”

5. Israel is now with God. The language of prayer is changed for that of praise and confident expectation. “Thy righteousness, O God, reacheth to the height, who hast done great things: O God, who is like unto Thee?” Who indeed? And yet that simple truth, surely and wholeheartedly believed, is the end of all evil, the assurance of all blessing to every soul that receives it. It is the fall overcome, the tempter’s suggestion vanquished, -“ye shall be as God,” -the restlessness of man’s will at an end; sabbatic rest and peace have come where and as far as this is realized. Israel here strikes the key-note of the world’s praise.

The full salvation of the people is involved in this. The same hand that humbled will now exalt, and “he that humbleth himself shall be exalted.” The full truth of the past condition is owned: the nation is quickened and brought up from the depths of the earth -from its living tomb. Nor is this enough for the plenteous grace of God: “Thou shalt increase my greatness, and comfort me on every side.”

6. The triumph is now celebrated. It is God’s victory, as we have seen. If it were not that, the whole tone and character of what is here would be lowered immeasurably. Israel has been, however she may have failed in real subjection to God, His witness upon the earth. And if men also have failed in discerning this, Satan, the great adversary, has no less used them according to his knowledge, in his opposition to God’s purpose in them. This strife has gone on through a large part of human history. Now, thank God, the adversaries are overthrown. The rejoicing is not a mere personal or national one, but in the removal of that which has hindered man’s blessing and the glory of God: and these two things are inseparably joined together. Hence the triumph may well be celebrated.

The truth -or faithfulness -of God is the first note of the song; with that accompaniment of stringed instruments, the meaning of which we have in some measure learned. We ought to know, and yet do not, what is the difference between psaltery and harp in this way. If they had been treated as more than curious questions of technical knowledge or antiquarian research, we should no doubt have known. But sheer unbelief has prevailed with us to make the word of God as dull and barren as it first of all concluded it to be; and we have had our reward.

Then, as connected with this truth of God, the soul that God has set free sings aloud to God of this deliverance. Nature, the nations of the earth, as well as Israel, have all their part in this; and if it is not mentioned, it should not need to be. Every reader of Scripture ought to know what is connected with Israel’s redemption -in the strong language of an apostle, the apostle of the Gentiles, “if the casting away of them be the reconciling of the world, what shall the receiving of them be but LIFE FROM THE DEAD?” (Rom 11:15).

For this the ban upon evil must be carried out, and “true and righteous” are the judgments of the Almighty. No weak woman’s wail must mingle with this triumph. Nay, “my tongue shall talk of Thy righteousness all the day long: for they are put to shame, for they are confounded, that sought my hurt.”

Fuente: Grant’s Numerical Bible Notes and Commentary

Psa 71:1-3. In thee, O Lord, &c. See notes on Psa 31:1. Thou hast given commandment to save me By which he understands Gods purpose and promise, and his providence watching to execute them, all which are as powerful as a command.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

This psalm, though destitute of title, has passed down to us as composed by David, during the rebellion of Absalom. He uses the same words in his present troubles, as when Saul pursued him.

Psa 71:4. Deliver me, oh my God, out of the hand of the wicked, the abandoned rebels: yea, out of the hands of the cruel Absalom, who murdered Amnon, his own brother, and now seeks to kill his father.

Psa 71:7. I am a wonder to many. A shepherd raised to be a king; and marvellous in regard of past preservations, as in the two preseding verses.

Psa 71:9. Cast me not off inold age. The king was aged and greyheaded, Psa 71:18, when Absalom rebelled; a fine argument, from one preserved as David had been. God will not cast off an aged saint; the good man shall enter into peace.

Psa 71:16. I will make mention of thy righteousness; by singing of all thy past mercies, the profusion of goodness and love to me, and to all thy people; for thy righteousness is very high, reaching to the heavens.

Psa 71:20. Thou which hast shewed me, led me through, great and sore troubles, wilt still lead me and bring me through these also.

Psa 71:22. I will also praise thee with the psalterywith the harp. These were both stringed instruments, and were used by prophets in acts of devotion, and cannot be forbidden in christian worship, provided they be so used as to assist, and not to overpower the voice of the people.

REFLECTIONS.

We are taught gratefully to reflect on Gods goodness to us, and to go back in our thoughts to our formation and birth. It was God that took us out of the womb, and hath supported us ever since. Let us review the mercies and deliverances of our childhood and youth, especially the blessings of a good education, and our having been taught of God from our youth. Let us remember the way that the Lord hath led us, and observe how goodness and mercy have followed us all our days; that our praise may continually be of him, and that we may devote our lives to his honour and service. From an experience of Gods goodness and care, we should be engaged to trust him in every future scene of life. This is the use which David makes of his experience, even to repose his confidence in God. We know not what is before us, and may as little expect great and sore troubles as David did. It is good to think what may possibly happen, and habituate ourselves to recollect the goodness and faithfulness of God. Aged saints in particular should learn from this holy man to trust in the Lord; to assure themselves that when they are old and greyheaded, God will not forsake them; and though their troubles and sorrows are many, he will quicken them; and though they die, he will bring them up again. Let this be a motive for them to hope in God continually, and praise him yet more and more.

We should accustom ourselves to talk of Gods righteousness and goodness; be often speaking one to another on topics so important and delightful; talk of the righteousness of his nature, the equity of his providence, the holiness of his laws, and especially of that everlasting righteousness by which we hope to be justified and saved. These should be the frequent subject of our discourses, and they will be useful to ourselves and others. Let aged christians in particular abound in such discourses; they can do little else for God, and should therefore talk of his righteousness all the day long; tell the rising generation their own experience, and leave a solemn testimony to the reasonableness, the importance, the pleasure and advantages of religion, for the admonition and encouragement of those who shall come after them. Thus will their hoary heads be crowns of glory, being found in the way of righteousness.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

LXXI. A Psalm of Gratitude for Gods Constant Care of His Servant from Youth to Old Age.The Psalmist expresses himself in language borrowed from older sources.

Psa 71:1-3. Quoted from Psalms 31. Use is also made of Psalms 22. But the Psalmist is a man of original power, and the Ps. has a definite character of its own. He has powerful enemies and has been brought to deaths door, but he is full of trust that God, who has led him from his infancy, will lead him to the end. He is already growing old. The writer cannot be speaking in the name of Israel (see Psa 71:9).

Psa 71:6 c. Read, my hope shall be continually in thee.

Psa 71:7. The Psalmist was a wonder to many, for why should a pious man suffer so severely?

Psa 71:20. Follow mg. The Psalmist was in imminent danger of death, but did not lose hope.

LXXII. Prayer for the Ideal King.The king is to be just, beneficent, renowned. But he is in no sense superhuman. On the contrary, in Psa 71:15 we are told that men will pray for him constantly. But in Psa 71:5-11 another view presents itself. Not only is he to rule all nations, but his pre-existence, as some have thought, seems to be assumed in Psa 71:6, and clearly his immortality is implied in Psa 71:5. The insertion breaks the connexion between Psa 71:4 and Psa 71:12. Hence it is now generally admitted that Psa 71:5-11 is, at least in part, a later addition. The king prayed for was certainly Jewish (see Psa 71:2) and not improbably Maccabean. The passage inserted (Psa 71:5-11) assumes a Messianic doctrine of very late age; how late, it is impossible to say. See further p. 372.

Psa 71:3. A reminiscence of Isa 45:8.

Psa 71:7. Read righteousness (LXX).

Psa 71:9. Read, Adversaries shall bow.

Psa 71:10. Tarshish was probably a Phnician colony in Spain, Sheba (1 Kings 10*) in S. Arabia, Seba in Ethiopia.

Psa 71:15. Read, May he live and may there be given, etc.

Psa 71:16. Only the first nine words are intelligible; the rest of the verse is hopelessly corrupt.

Psa 71:17. Read, His name shall be established. This is not, as in Psa 71:5-11, a personal immortality, but one of fame. Translate also men shall bless themselves in him (mg.), i.e. take him as the standard of prosperity (cf. Gen 12:3). So we say as wise as Solomon, as rich as Crsus.

Psa 71:18 f. is no part of Psalms 72. It is the doxology which closed the book of the prayers (LXX Pss.) of David, and at a later time was used to mark the end of Book II of the Psalter.

Fuente: Peake’s Commentary on the Bible

PSALM 71

The experience of a godly Israelite; illustrating God’s ways with Israel from the commencement of their history until the nation is revived in a day yet to come.

(vv. 1-3) The psalm opens with an expression of confidence in God, and an appeal to God to act in righteousness for deliverance from bondage. The soul finds in God his unfailing resources; in His words, his ground of assurance. If God has given His command that Israel shall be blessed, the believing soul can appeal to God’s righteousness to carry out His Word.

(vv. 4-9) The verses that follow recount the goodness of God in the past. The godly man is in the hand of the wicked, unrighteous, and cruel man; but, by reason of God’s goodness to him in the past, the Lord GOD is still his hope. From his birth God has been his refuge, and through all the vicissitudes of his long history he had been upheld by God, so that his preservation had become a wonder to many. Now, in the end of his history he looks to God that he may be kept for the praise and honour of God, and not be cast off in the day of his weakness.

How truly these experiences witness to God’s ways with Israel. Throughout their long history there had ever been a remnant according to the election of grace; the abiding proof that God had not cast off the nation. Their preservation as a nation separate from the Gentiles, in spite of their bondage to the powers of the world by reason of their sins, is a standing wonder to the world.

(vv. 10-13) Nevertheless the godly man finds himself in the midst of enemies that plot against him without fear of consequences, for they say God hath forsaken him. Thus the Gentiles, in the last days, will persecute the Jewish nation without fear of God. Circumstances will indeed look as if God had forsaken them.

(vv. 14-16) This time of testing will draw out the faith of the godly, who will look to God to make haste to their help, by putting to shame their enemies; result in praise to God increasing yet more and more, and His righteousness being declared all the day, as that which is beyond reckoning. Thus, when his strength fails (v. 9), the godly man falls back on the strength of the Lord God.

(vv. 17-18) The history of this godly man has been a witness to God’s wondrous works. In his old age he still desires to be a witness to God’s strength and power, to generations yet to come. Even so, the history of Israel through long ages, has been a witness to God’s wondrous works of righteousness; and in the old age of the nation will witness to the mighty power of God in its deliverance and restoration.

(vv. 19-20) The righteousness of God that would not pass over evil in His people had been witnessed to by the sore trials they had been allowed to pass through. His quickening power would be seen in reviving the nation and bringing them again from the depths of the earth in which for so long they had been buried amidst the nations.

(vv. 21-24) The greatness and glory of restored Israel will surpass the former greatness of the nation. After their sore trials they will be comforted on every side. Set free from their enemies, they will be to the praise of God, the Holy One of Israel, the One who has redeemed them in righteousness, and put to shame all their enemies.

Fuente: Smith’s Writings on 24 Books of the Bible

71:1 In {a} thee, O LORD, do I put my trust: let me never be put to confusion.

(a) He prays to God with full assurance of faith, that he will deliver him from his adversaries.

Fuente: Geneva Bible Notes

Psalms 71

This individual lament psalm expresses the faith of an older person in need who had trusted in God for many years. The writer is unknown to us. He combined elements that we find in several other psalms to communicate his thoughts (cf. Psalms 22; Psalms 31; Psalms 35; Psalms 40).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. A prayer for the Lord’s help 71:1-4

The writer began by reaffirming his confidence in God, in whom he had trusted in the past (cf. Psa 31:1-3). He wanted God’s deliverance from the attacks of wicked people so that his confidence in God would not prove in vain. He spoke of the Lord as a refuge, a rock, and a fortress. We do not know if he was under verbal, or physical attack, or both types.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Psa 71:1-24

ECHOES of former psalms make the staple of this one, and even those parts of it which are not quotations have little individuality. The themes are familiar, and the expression of them is scarcely less so. There is no well-defined strophical structure, and little continuity of thought or feeling. Psa 71:13 and Psa 71:24 b serve as a kind of partial refrain, and may be taken as dividing the psalm into two parts, but there is little difference between the contents of the two. Delitzsch gives in his adhesion to the hypothesis that Jeremiah was the author; and there is considerable weight in the reasons assigned for that ascription of authorship. The pensive, plaintive tone; the abundant quotations, with slight alterations of the passages cited; the autobiographical hints which fit in with Jeremiahs history, are the chief of these. But they can scarcely be called conclusive. There is more to be said for the supposition that the singer is the personified nation in this case than in many others. The sudden transition to “us” in Psa 71:20, which the Masoretic marginal correction corrects into “me,” favours, though it does not absolutely require, that view, which is also supported by the frequent allusion to “youth” and “old age.” These, however, are capable of a worthy meaning, if referring to an individual. Psa 71:1-3 are slightly varied from Psa 31:1-3. The character of the changes will be best appreciated by setting the two passages side by side.

Psa 31:1-24 Psa 71:1-24

1. In Thee, Jehovah, do I take 1. In Thee, Jehovah, do I take

refuge; let me not be ashamed refuge:

forever:Let me not be put to shame

forever:

In Thy righteousness

me. 2. In Thy righteousness deliver

2. Bend Thine ear to me; de-me and rescue me:

liver me speedily.Bend Thine ear and save me.

The two verbs, which in the former psalm are in separate clauses (“deliver” and “rescue”), are here brought together. “Speedily” is omitted, and “save” is substituted for “deliver,” which has been drawn into the preceding clause. Obviously no difference of meaning is intended to be conveyed, and the changes look very like the inaccuracies of memoriter quotations. The next variation is as follows:-

Psa 31:1-24 Psa 71:1-24

2. Be to me for a strong 3. Be to me for a rock of

for a house of defence to save me.habitation to go to continually:

3. For my rock and my fortress Thou hast commanded to save me.

art Thou.For my rock and my me; fortress art Thou.

The difference between “a strong rock” and “rock of habitation” is but one letter. That between “for a house of defence” and “to go to continually: Thou has commanded” is extremely slight, as Baethgen has well shown. Possibly both of these variations are due to textual corruption, but more probably this psalmist intentionally altered the words of an older psalm. Most of the old versions have the existing text, but the LXX seems to have read the Hebrew here as in Psa 31:1-24. The changes are not important, but they are significant. That thought of God as a habitation to which the soul may continually find access goes very deep into the secrets of the devout life. The variation in Psa 71:3 is recommended by observing the frequent recurrence of “continually” in this psalm, of which that word may almost be said to be the motto. Nor is the thought of Gods command given to His multitude of unnamed servants, to save this poor man, one which we can afford to lose.

Psa 71:5-6, are a similar variation of Psa 22:9-10. “On Thee have I been stayed from the womb,” says this psalmist; “On Thee was I cast from the womb,” says the original passage. The variation beautifully brings out, not only reliance on God, but the Divine response to that reliance by lifelong upholding. That strong arm answers leaning weakness with firm support, and whosoever relies on it is upheld by it. The word rendered above “protector” is doubtful. It is substituted for that in Psa 22:9 which means “One that takes out,” and some commentators would attach the same meaning to the word used here, referring it to Gods goodness before and at birth. But it is better taken as equivalent to benefactor, provider, or some such designation, and as referring to Gods lifelong care.

The psalmist has been a “wonder” to many spectators, either in the sense that they have gazed astonished at Gods goodness, or, as accords better with the adversative character of the next clause (“But Thou art my refuge”), that his sufferings have been unexampled. Both ideas may well be combined, for the life of every man, if rightly studied, is full of miracles both of mercy and judgment. If the psalm is the voice of an individual, the natural conclusion from such words is that his life was conspicuous; but it is obvious that the national reference is appropriate here.

On this thankful retrospect of life-long help and life-long trust the psalm builds a prayer for future protection from eager enemies, who think that the charmed life is vulnerable at last.

Psa 71:9-13 rise to a height of emotion above the level of the rest of the psalm. On one hypothesis, we have in them the cry of an old man, whose strength diminishes as his dangers increase. Something undisclosed in his circumstances gave colour to the greedy hopes of his enemies. Often prosperous careers are overclouded at the end, and the piteous spectacle is seen of age overtaken by tempests which its feebleness cannot resist, and which are all the worse to face because of the calms preceding them. On the national hypothesis, the psalm is the prayer of Israel at a late stage of its history, from which it looks back to the miracles of old, and then to the ring of enemies rejoicing over its apparent weakness, and then upwards to the Eternal Helper.

Psa 71:12-13 are woven out of other psalms. Psa 71:12 a “Be not far from me,” is found in Psa 22:11-19; Psa 35:22; Psa 38:21, etc. “Haste to my help” is found a Psa 38:22; Psa 40:13 (Psa 70:1). For Psa 71:13 compare Psa 35:4; Psa 40:14 (Psa 70:2). With this, as a sort of refrain, the first part of the psalm ends.

The second part goes over substantially the same ground, but with lighter heart. The confidence of deliverance is more vivid, and it, as well as the vow of praise following thereon, bulk larger. The singer has thinned away his anxieties by speaking them to God, and has by the same process solidified his faith. Aged eyes should see God, the helper, more clearly when earth begins to look grey and dim. The forward look of such finds little to stay it on this side of heaven. As there seems less and less to hope for here, there should be more and more there. Youth is the time for buoyant anticipation, according to the worlds notions, but age may have far brighter lights ahead than youth had leisure to see. “I will hope always” becomes sublime from aged lips, which are so often shaped to say, “I have nothing left to hope for now.”

This psalmists words may well be a pattern for old men, who need fear no failure of buoyancy, nor any collapse of gladness, if they will fix their thoughts where this singer did his. Other subjects of thought and speech will pall and run dry; but he whose theme is Gods righteousness and the salvation that flows from it will never lack materials for animating meditation and grateful praise. “I know not the numbers thereof.” It is something to have fast hold of an inexhaustible subject. It will keep an old man young.

The psalmist recognises his task, which is also his joy, to declare Gods wondrous works, and prays for Gods help till he has discharged it. The consciousness of a vocation to speak to later generations inspires him, and assures him that he is immortal till his work is done. His anticipations have been fulfilled beyond his knowledge. His words will last as long as the world. But men with narrower spheres may be animated by the same consciousness, and they who have rightly understood the purpose of Gods mercies to themselves, will, like the psalmist, recognise in their own participation in His salvation an imperative command to make it known, and an assurance that nothing shall by any means harm them till they have fulfilled their witnessing. A many-wintered saint should be a convincing witness for God.

Psa 71:20, with its sudden transition to the plural, may simply show that the singer passes out from individual contemplation to the consciousness of the multitude of fellow sufferers and fellow participants in Gods mercy. Such transition is natural; for the most private passages of a good mans communion with God are swift to bring up the thought of others like minded and similarly blessed. “Suddenly there was with the angel a multitude of the heavenly host, praising.” Every solo swells into a chorus. Again the song returns to “my” and “me,” the confidence of the single soul being reinvigorated by the thought of sharers in blessing.

So all ends with the certainty of, and the vow of praise for; deliverances already realised in faith, though not in fact. But the imitative character of the psalm is maintained even in this last triumphant vow; for Psa 71:24 a-is almost identical with Psa 35:28; and b, as has been already pointed out, is copied from several other psalms. But imitative words are none the less sincere; and new thankfulness may be run into old moulds; without detriment to its acceptableness to God and preciousness to men.

Fuente: Expositors Bible Commentary

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