Exegetical and Hermeneutical Commentary of Psalms 70:1
To the chief Musician, [A Psalm] of David, to bring to remembrance. [Make haste], O God, to deliver me; make haste to help me, O LORD.
1. Make haste ] The words, as the italics indicate, are not in the Hebrew; and as the text stands, we must either supply make haste from the next line, or render according to the Heb. idiom found in Isa 38:20, God is ready to deliver me. But probably the first word of the verse as it stands in Psa 40:13 should be restored, Be pleased. This word would be a link of connexion with Psa 69:13, in a time when thou pleasest. make haste to help me ] Cp. Psa 22:19; Psa 38:22.
Fuente: The Cambridge Bible for Schools and Colleges
Make haste – These words are supplied by our translators. The first word in Psa 40:13, rendered be pleased, is here omitted in the original. The psalm in the Hebrew begins abruptly – O God, to deliver me, – leaving the impression that this is a fragment – a fragment commencing without even the care necessary to make the grammatical construction complete.
O God – Hebrew, ‘Elohiym. In the corresponding place in Psa 40:13 the word is Yahweh. Why the change was made is unknown. The remainder of the verse is the same as in Ps. 40.
Fuente: Albert Barnes’ Notes on the Bible
Psa 70:1-5
Make haste, O God, to deliver me; make haste to help me, O Lord.
A pattern suppliant
It is the fervent prayer that is effectual, and effectual prayer that availeth much. Importunity prevails where indifference fails. This prayer not only expresses fervour, but likewise expectation; faiths vision was strong, and confidence was unwaveringly vigorous; so that no sooner had the request gone up from Davids soul to the Court of Heaven, than he expected to see the Lord hasting to his assistance. We have here a pattern suppliant–
I. Oppressed with need (Psa 70:5). Prayer is the utterance of want; the cry of distress; the pleading of contrite dependence and weakness; more acceptable to God than the vaunting Pharisees boast, I thank Thee that I am not as other men. The Christian is pre-eminently a man of prayer. It is the atmosphere in which his soul breathes, moves, and keeps its being.
II. Earnestly seeking help (Psa 70:1-3).
1. Help, in deliverance for himself.
2. Help, in confusion and overthrow of his enemies. The more vivid the realization of need, the more fervent the entreaty for help. God, a refuge in time of trouble, and fervent prayer the swift feet to bring us into it.
III. Mindfulness of others (Psa 70:4). A beautiful petition from a beautiful spirit. Though in deep distress himself, yet!m remembers others, and seeks for them gladness of heart and usefulness of life. Selfishness is very narrow in its supplications. Piety is magnificently catholic and comprehensive in its appeals. (J. O. Keen, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM LXX
The psalmist prays for speedy deliverance, 1;
prays against those who sought his life, 2, 3;
and for the blessedness of those who sought God, 4;
urges his speedy deliverance, 5.
NOTES ON PSALM LXX
The title in the Hebrew is, To the chief Musician, A Psalm of David, to bring to remembrance. There seems little sense in this title. It seems to intimate that the Psalm was written as a memorial that David had been in sore affliction, and that God had delivered him. So the Vulgate, Septuagint, AEthiopic, and Arabic. It is almost word for word the same with the five last verses of Ps 40:14-17, to the notes on which the reader is referred.
Verse 1. Make haste to help me] I am in extreme distress, and the most imminent danger. Haste to help me, or I am lost.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
[Make haste], O God, to deliver me,…. The phrase, “make haste”, is supplied from the following clause in Ps 40:13; it is, “be pleased, O Lord”, or “Jehovah”. The Targum renders it, “to deliver us”; very wrongly;
make haste to help me, O Lord; [See comments on Ps 22:19].
Fuente: John Gill’s Exposition of the Entire Bible
We see at once at the very beginning, in the omission of the (Psa 40:14), that what we have here before us is a fragment of Ps 40, and perhaps a fragment that only accidentally came to have an independent existence. The , which was under the government of , now belongs to , and the construction is without example elsewhere. In Psa 70:3 (= Psa 40:15) and are given up entirely; the original is more full-toned and soaring. Instead of , torpescant, Psa 70:4 has , recedant (as in Ps 6:11, cf. Psa 9:18), which is all the more flat for coming after . In Psa 70:4, after the , which cannot here (cf. on the contrary, Psa 35:21) be dispensed with, is wanting.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Urgent Petitions. | |
To the chief musician. A psalm of David, to bring to remembrance.
1 Make haste, O God, to deliver me; make haste to help me, O LORD. 2 Let them be ashamed and confounded that seek after my soul: let them be turned backward, and put to confusion, that desire my hurt. 3 Let them be turned back for a reward of their shame that say, Aha, aha. 4 Let all those that seek thee rejoice and be glad in thee: and let such as love thy salvation say continually, Let God be magnified. 5 But I am poor and needy: make haste unto me, O God: thou art my help and my deliverer; O LORD, make no tarrying.
The title tells us that this psalm was designed to bring to remembrance; that is, to put God in remembrance of his mercy and promises (for so we are said to do when we pray to him and plead with him. Isa. xliii. 26, Put me in remembrance)–not that the Eternal Mind needs a remembrancer, but this honour he is pleased to put upon the prayer of faith. Or, rather, to put himself and others in remembrance of former afflictions, that we may never be secure, but always in expectation of troubles, and of former devotions, that when the clouds return after the rain we may have recourse to the same means which we have formerly found effectual for fetching in comfort and relief. We may in prayer use the words we have often used before: our Saviour in his agony prayed thrice, saying the same words; so David here uses the words he had used before, yet not without some alterations, to show that he did not design to tie himself or others to them as a form. God looks at the heart, not at the words.
I. David here prays that God would make haste to relieve and succour him (Psa 70:1; Psa 70:5): I am poor and needy, in want and distress, and much at a loss within myself. Poverty and necessity are very good pleas in prayer to a God of infinite mercy, who despises not the sighing of a contrite heart, who has pronounced a blessing upon the poor in spirit, and who fills the hungry with good things. He prays, 1. That God would appear for him to deliver him from his troubles in due time. 2. That in the mean time he would come in to his aid, to help him under his troubles, that he might not sink and faint. 3. That he would do this quickly: Make haste (v. 1), and again (v. 5), Make haste, make no tarrying. Sometimes God seems to delay helping his own people, that he may excite such earnest desires as these. He that believes does not make haste, so as to anticipate or outrun the divine counsels, so as to force a way of escape or to take any unlawful methods of relief; but he may make haste by going forth to meet God in humble prayer that he would hasten the desired succour. “Make haste unto me, for the longing desire of my soul is towards thee; I shall perish if I be not speedily helped. I have no other to expect relief from: Thou art my help and my delivered. Thou hast engaged to be so to all that seek thee; I depend upon thee to be so to me; I have often found thee so; and thou art sufficient, all-sufficient, to be so; therefore make haste to me.”
II. He prays that God would fill the faces of his enemies with shame, Psa 70:2; Psa 70:3. Observe, 1. How he describes them; they sought after his soul–his life, to destroy that–his mind, to disturb that, to draw him from God to sin and to despair. They desired his hurt, his ruin; when any calamity befel him or threatened him they said, “Aha, aha! so would we have it; we shall gain our point now, and see him ruined.” Thus spiteful, thus insolent, were they. 2. What his prayer is against them: “Let them be ashamed; let them be brought to repentance, so filled with shame as that they may seek thy name (Ps. lxxxiii. 16); let them see their fault and folly in fighting against those whom thou dost protect, and be ashamed of their envy, Isa. xxvi. 11. However, let their designs against me be frustrated and their measures broken; let them be turned back from their malicious pursuits, and then they will be ashamed and confounded, and, like the enemies of the Jews, much cast down in their own eyes,” Gen. vi. 16.
III. He prays that God would fill the hearts of his friends with joy (v. 4), that all those who seek God and love his salvation, who desire it, delight in it, and depend upon it, may have continual matter for joy and praise and hearts for both; and then he doubts not but that he should put in for a share of the blessing he prays for; and so may we if we answer the character. 1. Let us make the service of God our great business and the favour of God our great delight and pleasure, for that is seeking him and loving his salvation. Let the pursuit of a happiness in God be our great care and the enjoyment of it our great satisfaction. A heart to love the salvation of the Lord, and to prefer it before any secular advantages whatsoever, so as cheerfully to quit all rather than hazard our salvation, is a good evidence of our interest in it and title to it. 2. Let us then be assured that, if it be not our own fault, the joy of the Lord shall fill our minds and the high praises of the Lord shall fill our mouths. Those that seek God, if they seek him early and seek him diligently, shall rejoice and be glad in him, for their seeking him is an evidence of his good-will to them and an earnest of their finding him, Ps. cv. 3. There is pleasure and joy even in seeking God, for it is one of the fundamental principles of religion that God is the rewarder of all those that diligently seek him. Those that love God’s salvation shall say with pleasure, with constant pleasure (for praising God, if we make it our continual work, will be our continual feast), Let God be magnified, as he will be, to eternity, in the salvation of his people. All who wish well to the comfort of the saints, and to the glory of God, cannot but say a hearty amen to this prayer, that those who love God’s salvation may say continually, Let God be magnified.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 70
The Prayer of Make Haste
Scripture v. 1-5:
This is a psalm to put God in remembrance of the righteous sufferers and His people, as the complaining and supplication portion of Psalms 40, but it omits the thanksgiving portion.
Verse 1 appeals to the helping God (elohim) to come to his rescue hastily, to deliver him out of his trouble. When God seems to forget us, we must not forget to put Him, in remembrance of our dependence upon Him, Isa 43:26; Isa 62:6.
Verses 2, 3 are an imprecatory-nature appeal to God .o turn back David’s enemies, who seek to kill him, to turn them to shame and confusion who say Aha, Aha at his trouble, Psa 40:13-15.
Verse 4 intercedes for the helping God (elohim) to cause all those who seek Him to rejoice and be glad as a fitting testimony to their absolute trust in Him, Psa 35:2; Psa 35:7; Psa 40:10; Psa 97:12; Rom 5:2; Php_3:1, 1Pe 1:20. He added “Lei such as love thy salvation say continually, Let God be magnified,” caused to appear as great and majestic, Psa 107:2.
Verse 5 concludes with an emotional cry for God to make haste to come to David’s aid with His power of rescue, as his trusted help and helper. Confessing that he was poor, and needy, he cried in despairing hope, “O Lord (helping one) and covenant keeping one, make no tarrying,” or do not delay for your name’s sake, Psa 141:1; Heb 10:37; Rev 22:20; See also Psa 40:17; Psa 109:22.
Fuente: Garner-Howes Baptist Commentary
INTRODUCTION
Superscription.To the chief musician, a psalm of David, to bring to remembrance. To the chief musician. (See introduction to Psalms 57). To bring to remembrance. Barnes: The Hebrew term used, lehazkirmeans limply for bringing to remembrance, or for reminding. The meaning is, that it is a record for the purpose of reminding; that is, of keeping up the remembrance of something which had occurred in his own experience, and which might be useful to himself or to others; the record of some valuable lessons which had been learned from what he had experienced in the trials referred to. Some are of opinion that the expression indicates that the Psalm was used to remind the Psalmist and others of the wants and circumstances to which it was applied. Others that, inasmuch as God seemed to have forgotten them, the Psalm was intended to bring the Psalmist and people to His remembrance.
The Psalm is almost exactly similar to Psa. 40:13-17 of Psalms 40. It seems as though it had been taken from that Psalm and slightly altered to adapt it to some new occasion. We do not know what the occasion in either case was, but it would seem that in this instance the Psalmist found, in the closing verses of the 40th Psalm, language which very nearly expressed what he felt on some particular occasion, and which might, by a slight change, be applied to the use for which it was then desired.
Hengstenberg regards this and the following Psalm as forming one pair, the 70th being like an introduction to the 71st.
PRAYER IN PERSECUTION
We regard this Psalm as the prayer of a good man suffering from persecution. Consider
I. The circumstances and condition of the suppliant. Of these he sets before us three main features
1. Persecution (Psa. 70:2-3). Here are three forms of persecution.
(1) Active and deadly hostility. Them that seek after my soul. There were those who were seeking to destroy the life of the Psalmist. So implacable was their enmity that nothing less than his destruction could satisfy them.
(2) Delight in injury. Them that desire my hurt. When loss or trouble, affliction or calamity, came upon the Psalmist, there were those who were glad because of it. If they did not smite him themselves, they rejoiced when others did so. If they did not do him evil, they heartily wished it him.
(3) Scoffing. Them that say, Aha, aha! This is the language of reproach and scorn. It also expresses exultation over another, and gratification at the calamities or troubles that befall him. The damage of the godly is the delight of the wicked; and an enemy to the godly is he that laughs and scorns at the misery of the godly. Christians have to meet with persecution in our own day. The forms of persecution change, but the persecuting spirit remains unchanged from the time of the Psalmist even until now. All that will live godly in Christ Jesus shall suffer persecution.
2. Affliction. I am poor and needy. Conant: I am afflicted and needy. It is the cry of one who was in distress or suffering, and felt himself destitute of all help and resource except in God.
3. Need. This is consequent upon the persecution and affliction. The peril arising from his persecutions he needed deliverance from. The stress and strain of his affliction were so severe that he needed help to enable him to endure them. Poverty and necessity are very good pleas in prayer to a God of infinite mercy, who despises not the sighing of a contrite heart, who has pronounced a blessing upon the poor in spirit, and who fills the hungry with good things.
II. The prayer of the suppliant.
1. The Being to whom it is addressed. O God, Jehovah, my help and my deliverer. The Psalmist directs his prayer to the Almighty and self-existent One, who is swift to hear and strong to save those who call upon Him. He mentions his personal interest in this great Being. My help and my deliverer. This confidence was based upon,
(1) The promises of God to His people,
(2) The former experiences of the Psalmist. Again and again he had found God to be a very present help in trouble.
2. The objects which it seeks to attain. The Psalmist seeks
(1) His own deliverance. Make haste, O God, to deliver me; make haste to help me, O Lord. Conant: O Godto my rescue, O Jehovahto my help, make haste. That which he seeks for himself all men require. Ultimate deliverance from all trials and afflictions, and grace to help in time of need, are blessings which each and all men should seek for themselves.
(2) The discomfiture of his enemies. Let them be ashamed and confounded that seek after my soul, let them be turned backward and put to confusion that desire my hurt. Let them be turned back for a reward of their shame that say, Aha, aha! These expressions are of frequent occurrence in the Psalms. They are used to set forth the frustration and failure of the hopes and projects of the wicked. The number and variety of expressionsashamed, confounded, turned backward, put to confusionare intended to give intensity and force to the idea. It is not only lawful but commendable to pray that the designs and hopes of wicked men might be frustrated.
(3) The prosperity of the godly. Let all those that seek Thee rejoice and be glad in Thee; and let such as love Thy salvation say continually, Let God be magnified. The blessedness of the true seeker after God is to find Him, and in finding Him to realize fulness of joy. The blessedness of the lover of the salvation of God is to enjoy it, and enjoying it to give God glory. David prays for the frustration of the hopes of the wicked, and for the fruition of the hopes of the good.
3. The urgency with which it is presented. Make haste to help me, O Lord, make haste unto me, O God; O Lord, make no tarrying. The Psalmist was so deeply conscious of his own affliction and peril and helplessness, and of his entire dependence upon the help of God, that he prays with almost passionate urgency for the immediate interposition of God on his behalf. He would constrain God to appear for him at once. He who cannot wait for the help of God, will never gain it; but he must pray for it and may urge his circumstances in prayer. Urgency of need will be followed by urgency of entreaty, and urgency of entreaty by speedy help. Though death, or danger of it, were never so near, God can come quickly and prevent it; and prayer is a swift messenger, which in the twinkling of an eye can go and return with an answer from heaven.
URGENCY IN PRAYER
(Psa. 70:1; Psa. 70:5.)
Make haste to help me, O Lord. Make haste unto me, O God;. O Lord, make no tarrying.
The urgency of the Psalmist implies
I. A deep sense of present and immediate need. This was awakened in him by
1. The extremity of the danger to which he was exposed. His foes were many and were eagerly seeking to destroy his life. His afflictions were severe. He felt that if he were not speedily relieved he must perish.
2. The limitation of the resources at his command. Personally he was not able to cope with his enemies, or to bear up under his distresses. He felt that any help which he could expect from man would prove insufficient for his great and pressing requirements.
3. The conviction that adequate help could be found only in God. The Psalmist evidently felt that the help of God was the one thing that he required for his support and salvation. If that help were speedily given, all would be well with him; but if it were withheld, the issue world be his utter overthrow or his destructionhence the urgency of his prayer.
II. Apparent delay in answering his prayer. There is never any real delay in answering prayer; but at times God seems to us to disregard our cries to Him. We cry with David, How long wilt Thou forget me, O Lord! for ever? &c. (Psa. 13:1-4). Or, with Habakkuk, O Lord, how long shall I cry, and Thou wilt not hear?
1. During what seems delay to us God may be answering our prayer. He does not always answer our prayers by granting our requests. During the apparent delay we are kept from sinking, our enemies do not completely triumph over us, we are graciously sustained. In such cases the divine answer to our prayers is not deliverance from trouble, but support in trouble; not the removal of the thorn from the flesh, but, My grace is sufficient for thee; for My strength is made perfect in weakness (2Co. 12:7-9).
2. The seeming delay may be productive of richest blessing.
(1.) It may teach us the most important lessons. How eminently fitted to teach us the true nature of prayer! Its grand aim is not to induce God to do our will, but to lead us to cheerfully acquiesce in His will; not the gratification of our desires, but the perfection of our being.
(2.) It may develop the noblest attributes of character. It may intensify our desires. Sometimes God seems to delay helping His own people, that He may excite such earnest desires as these which are expressed in this psalm. Delay may promote patience; may teach and train us to wait calmly and resolutely upon God. Prayer, says Dr. Reynolds, however importunate, constant, and fervent, must have its hours of rest, and of the waiting for answer and fulfilment. Like Elijah, we must look from the height of Carmel over the great sea for the little cloud which shall arise and cover the sky, in answer to our prayer. We must open our every faculty to receive the Holy Ghost; we must wait with earnest though patient expectation; we must listen for the gentle knocking of the mighty Stranger at the door of our heart; we must wait amid the discords of the world and the swoop of the storm through the wilderness, and when the strong wind rends the mountains, and the earthquake and the fire follow in wild successionfor the still small voicewe must rest in the Lord, and still wait patiently for Him. Moreover, delay may develop trust, may train us to confide in God in times of imminent peril and deep distress. The seeming delay may in many ways be far better for us than a manifest and immediate answer to our prayers. Huntington: One of our hardest lessons is to find out the wisdom of our hindrances; how we are to be put forward and upward by being put back and put down; encouraged by being rebuked; prospered by being baffled. It needs wakeful watchers, spiritual eyesight, to read that riddle of life, how defeat helps progress; how a compulsory standing still speeds us on; how humiliation exalts; and how what seems to us the continued silence of God may be the wise and gracious answer to our prayers.
III. Strong faith in the entreatableness of God. It is abundantly clear that the Psalmist did not regard God as imprisoned and bound by the laws and order of the universe which He created. Nor did he regard Him as a Being who cannot be moved by any urgency of supplication. A great faith in God as the hearer and answerer of prayer throbs in these impassioned cries for His speedy help. The instinct which finds utterrance in such cries points to the reality of prayerto the fact that it has a real place and function in the universe of God.
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.
1
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!
2
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.
3
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.
4
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.
5
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.)
1
In thee Jehovah have I taken refuge,
let me not be put to shame to the ages:
2
In thy righteousness wilt thou rescue me and deliver me,
incline unto me thine ear and save me:
3
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.
4
My God! deliver me from the hand of a lawless one,
from the grasp of a perverse and ruthless one;
5
For thou are mine expectation Sovereign Lord,
Jehovah my trust from my youthful days:
6
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.
7
A very wonder have I been to multitudes,
but thou hast been my strong refuge.
8
My mouth shall be filled with thy praise,
all the day with thy splendour,[821]
[821] Or: beauty, adoring.
9
Do not cast me off in old age,[822]
[822] Cp. Psa. 71:18.
when my vigour faileth do not forsake me.
10
For mine enemies hath said concerning me,
yea the watchers for my life[823] have taken counsel together,
[823] U.: soul.
11
Saying, God himself hath forsaken him,
pursue and capture him for there is no one to rescue him!
12
O God! be not far from me,
my God! to help me oh make haste.[824]
[824] Cp. Psa. 70:1; Psa. 70:5.
13
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.
14
But I continually will hope,
and will add to all thy praise.
15
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.
16
I will enter into the mighty doings of Adonai,
Jehovah! I will mention thy righteousness thine alone.
17
O God! thou hast taught me from my youthful days,
and hitherto have I been declaring thy wondrous works:
18
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.
19
And as for thy righteousness up to the height,
wherein thou hast done great things
O God! who is like unto thee?
20
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.
21
Increase thou my greatness
and on every side console me.
22
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!
23
My lips shall ring out their joy when I make melody unto thee,
yea my soul which thou hast ransomed:
24
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!
5
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.
3
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.
4
Rescue me, O God, from these unjust and cruel men.
5
O Lord, You alone are my hope; Ive trusted You from childhood.
6
Yes, You have been with me from birth and have helped me constantlyno wonder I am always praising You!
7
My successat which so many stand amazedis because You are my mighty protector.
8
All day long Ill praise and honor You, O God, for all that You have done for me.
9
And now, in my old age, dont set me aside! Dont forsake me now when my strength is failing!
10
My enemies are whispering,
11
God has forsaken him! Now we can get him. There is no one to help him now!
12
O God, dont stay away! Come quickly! Help!
13
Destroy them! Cover them with failure and disgracethese enemies of mine.
14
I will keep on expecting You to help me. I praise You more and more.
15
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.
16
I walk in the strength of the Lord God. I tell everyone that You alone are just and good.
17
O God, You have helped me from my earliest childhoodand I have constantly testified to others of the wonderful things You do.
18
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.
19
Your power and goodness, Lord, reach to the highest heavens. You have done such wonderful things. Where is there another God like You?
20
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.
21
You will give me greater honor than before, and turn again and comfort me.
22
I will praise You with music, telling of Your faithfulness to all Your promises, O Holy One of Israel.
23
I will shout and sing Your praises for redeeming me.
24
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
1.
Why are these two psalms considered as one?
2.
Read Psa. 40:13-17. Why is this psalm repeated?
3.
Evidently these verses had a special appeal for a special occasion. What was the occasion? Could you give some imaginative guess?
Psalms 71
1.
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?
2.
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?
3.
Read verse twenty of this psalmis this a reference to life after deathto the resurrection? Discuss.
4.
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. O God For “O Jehovah,” Psa 40:13.
Make haste The “Be pleased,” (Psa 40:13,) left out.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psalms 70
Introduction Psalms 70 is almost the same as Psa 40:14-17.
Fuente: Everett’s Study Notes on the Holy Scriptures
Prayer for Help against the Enemies.
v. 1. Make haste, O God, to deliver me, v. 2. Let them be ashamed and confounded, v. 3. Let them be turned back for a reward of their shame, v. 4. Let all those that seek Thee, v. 5. But I am poor and needy,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
This psalm is a detached fragment of Psa 40:1-17, separated off, probably, for liturgical purposes. Except in the last clause, the name “Elohim” is substituted for “Jehovah.” A few omissions are made, and one alteration which affects the sense.
Psa 70:1
Make haste, O God, to deliver me. In Psa 40:13 we find, “Be pleased, O Lord, to deliver me;” and this would seem to be the right way of supplying the ellipse here. Make haste to help me, O Lord.
Psa 70:2
Let them be ashamed and confounded. Psa 40:14 adds, “together.” That seek after my soul. Psa 40:1-17 adds, “to destroy it.” Let them be turned backward, and put to confusion, that desire my hurt. Identical with Psa 40:14, and translated more literally.
Psa 70:3
Let them be turned back for a reward of their shame. Psa 40:15 has, “Let them be desolate,” but this difference seems to arise from a corruption. That say, Aha, aha! Psa 40:15 has, “that say to me, Aha, aha!” which is better.
Psa 70:4
Let all those that seek thee rejoice and be glad in thee: and let such as love thy salvation say continually, Let God be magnified. Psa 40:16 has, “Let the Lord be magnified.”
Psa 70:5
But I am poor and needy: make haste unto me, O God. Instead of this last clause, Psa 40:17 has, “Yet the Lord thinketh upon me,” which cannot be ascribed to a corruption, but must be an alteration made deliberately. Thou art my Help and my Deliverer; O Lord, make no tarrying. Identical with Psa 40:17, except that here once more “Jehovah” replaces “Elohim.”
HOMILIES BY W. FORSYTH
Psa 70:1-5
Help!
This is the cry of many. By sea and land, in times of peril, this call is made. That gun “booming loud” is the signal of a ship in distress. That flag held up from the boat is a silent appeal. That cry, rising loud and shrill, above the turmoil of storm, tells of “some strong swimmer in his agony,” who still hopes for succour. And as brother cries to brother, so the soul cries to God. There are cases when we can help ourselves. There are other cases where friends and brethren can help us. For this we should thank God and take courage. The more the Spirit of Christ prevails, the more there will be both of self-help and mutual help. But there are other cases when God alone can help. Let us turn to him. There is every reason to hope that we shall not seek him in vain. He has power (2Ch 25:8). He has the disposition (Isa 41:10; Isa 44:2). He has pledged his word (Hos 13:9). Well, therefore, might the psalmist say, “Happy is he that hath the God of Jacob for his help” (Psa 146:5)! This psalm is entitled, “To put God in remembrance;” and it is rich in light and comfort to all who make their prayer to God for help. Mark
I. THE CRY. “Help!” It is the sign of weakness and of fear. God seems to delay. The peril increases, and therefore the cry becomes more urgent. Soon it will be too late. “Make haste!” Who is there who has not felt the pain of need, and the greater pain of anxiety and fear. The more grievous our straits, the more earnest should be our prayers.
II. THE RESPONSE. The chief pleas are three, and God’s answer always meets our necessities.
1. The malice of foes. Men are to be found who actually take pleasure in pain, and especially when the pain falls upon those they hate. The more of trouble, the greater their joy. This is the very spirit of hell. Such as persist in this kind of life must perish. God will disappoint the malice of the wicked by his deliverance of the good.
2. The benefit of God‘s people. The good delight in good. Happy themselves in God, they would have all others share in the same happiness. Especially have they sympathy with all of like spirit with themselves (1Co 12:26). Hence when the godly conquer their troubles by bearing them patiently, or are rescued as by the hand of God, their hearts are refreshed. What is done to others is as if done to themselves.
3. Personal necessity. God looks to individuals. None are so “poor” that he will despise them. None are so “needy” that he cannot satisfy their wants. He delighteth in mercy. Each one of us may put himself in the place of the psalmist, and cry, as he did, with lively hope, “I am poor and needy: make haste unto me, O God!” When we thus trust in God, hope rises to assurance. We feel as if what we asked was given, as if what we sought was done. “Thou art my Help and my Deliverer.” But still, so long as we are in distress, and God has not yet perfected that which concerneth us, we urge the prayer, “Make no tarrying.”W.F.
HOMILIES BY C. SHORT
Psa 70:1-5
This psalm is substantially a repetition of the last five verses of Psa 40:1-17 (which see). It was most likely detached and altered for a special occasion.S.
Fuente: The Complete Pulpit Commentary
Psalms 70.
David soliciteth God to the speedy destruction of the wicked, and preservation of the godly.
To the chief Musician, A psalm of David, to bring to remembrance.
Title. lamnatseach ledavid lehazkiir. This psalm is almost word for word the same with the latter part of the 40th; but as there is some little difference in every verse, Bishop Patrick thinks that in some new danger, and probably that into which Absalom brought him, David took a review of the 40th, and, with some little alteration, composed this as a distinct prayer. The LXX add, by way of explanation to the end of the title, “That God had saved him.”
Psa 70:1. Make haste Or, be pleased. This is a word added from Psa 40:13.; and indeed I take that word, says Mr. Mudge, together with the two former verses, properly to belong to this psalm.
REFLECTIONS.1. David here seeks for help in haste, because his danger was imminent. Note; Urgent trials should awaken fervent prayer.
2. He prays that his enemies may be disappointed and confounded. They were maliciously bent to hurt him; sought after his soul, to ensnare him with sin, or to rob him of his life; and already triumphed, as if they had succeeded; but he expects to see them turned backward, and their wicked devices baffled.
3. He prays that the people of God may rejoice, especially on observing his gracious interposition in his deliverance, and magnify God for his mercy. They are described as seeking God, this being the constant delightful task of the faithful, to pray and not faint; as loving his salvation, loving Jesus, the author of the salvation, and holiness, the appointed way.
4. He expresses his confidence of help, while he pleads his wants. I am poor and needy; spiritually needy, and poor in spirit; but thou art my help and my deliverer, my Almighty Saviour in time of need.
Jesus was thus sought for, his precious life pursued, and his enemies confident of success; but in his prayer he prevailed: Satan and all his emissaries were confounded in the day of his resurrection, and God, his helper and deliverer, made no tarrying, nor suffered his Holy One to see corruption; therefore does his church triumph in their exalted head, and say with joy, The Lord be magnified.
The faithful servants of God are also the mark of the world’s enmity, and the devil’s hatred; and they may expect many a sore thrust from both: but they know where their help lies, and make haste to God in prayer; and though he may sometimes seem to delay his coming, he is not slack concerning his promises, but exercises their graces to confirm and strengthen them, and makes no tarrying when their deliverance is necessary. However sorely they may be exercised, the issue of their trials will be peace and joy; and they who love God’s salvation, and seek him without ceasing, will, in time and eternity, by delightful experience, bear testimony to his rich grace, and ascribe to him the everlasting praise.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 70
To the chief Musician, A Psalm of David, to bring to remembrance
Make haste, O God, to deliver me;
Make haste to help me, O Lord.
2Let them be ashamed and confounded that seek after my soul:
Let them be turned backward, and put to confusion,
That desire my hurt.
3Let them be turned back for a reward of their shame
That say, Aha, aha.
4Let all those that seek thee rejoice and be glad in thee:
And let such as love thy salvation
Say continually, Let God be magnified.
5But I am poor and needy;
Make haste unto me, O God:
Thou art my help and my deliverer;
O Lord, make no tarrying.
EXEGETICAL AND CRITICAL
Its Contents and Title.For its relation to Psa 40:13 sq., vide the explanations there given. It is evident that we have here a fragment of that Psalm, for the reason that the imperative upon which the cum infin. depends, is lacking and must be supplied; and there is no example to justify us in attaching it to the imperative which closes the verse. The change in the name of God points to a later and intentional separation. Instead of Jehovah, which is used throughout Psalms 40. we have here not only at the beginning but especially striking is the substitution of Elohim in Psa 70:4 b., whilst here in the closing line Jehovah is used instead of the nominative Adonai, the latter in connection with an easier reading, which has been considered in connection with Psalms 40. The slight changes in Psa 70:3 point in the same direction, to which we may add that in Psa 70:2 as well as are missing, whilst in Psa 70:4 b. a is added, and at the close of Psa 70:4 is used for , and at the beginning of Psa 70:5 c. for , the forms in Psalms 40 being fuller.
The contents, which are entirely complete in themselves, admit the Psalm to be a prayer of a persecuted man, and the title contains a statement of its purpose, which fully accords with that of Psalms 38 which states that it is for a special liturgical use (comp. Introduction, 6, No. 8), as well as general use, which is indicated by its being referred to the musical director. The place of this Psalm in the Second Book after Psalms 69 was occasioned by the relationship between Psa 70:5 and Psa 69:29, as well as by the changing use of the Divine name. The Psalm might be regarded as Davidic on account of its dependence on Psalms 40 But the changes that have been made are of such a character that it is more than doubtful to refer them to David. The same may be said of the supposition of those who regard Jeremiah as the author of Psalms 40. that he made these alterations (Hitzig). Redding observ. phil. crit. de psalmis bis editis, p. 61, gives a collection of ancient opinions. The ingenious attempt to regard this Psalm as an introduction to Psalms 71; and thus get a pair of Psalms of the advanced age of David (Hengstenberg), lacks sufficient confirmation.1
Footnotes:
[1][Yet there are many good reasos to be adduced in favor of this view. These are well stated by Hegstenberg and Wordsworth, e.g., (1) The fact that Psalms 71 has no title in a book where all the Psalms have titles except 1, 2, 10, 32, 43; 1 and 2 being introductory to the Psalter, and 10 and 43 certainly belonging to the preceding Psalms , , 32 in close relation to its predecessor. (2) Te fact that Psalms 70 is taken from Psalms 40, ad Psalms 71 likewise is made up of a collection of setences from various other Psalms (22, 25, 31, 35, 38, 40), ad being formed out of other Psalms, it serves the purpose of showig that David at the close of his life, gathered up and set his seal to the sayings which he had uttered in the former Psalms (Wordsworth). (3) The fact that corresponding thoughts ad petitions run throughout both Psalms, comp. Psa 70:1; Psa 70:5; Psa 71:12; Psa 70:2; Psa 71:13; Psa 71:24; Psa 70:4; Psa 71:6; Psa 71:8; Psa 71:14-16; Psa 71:24, ad especially is 71:24 the believing confidence in the fulfilment of the petition begun in Psa 70:1-2.C. A. B.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The Psalmist is here at his devotions, in the exercise of faith. He speaks of his situation as trying, and of the insults of his foes; but casts himself upon the faithfulness of his God.
To the chief musician, A Psalm of David, to bring to remembrance.
Psa 70
I include the whole under one view, both on account of its shortness, and also because we have already gone over it in the five last verses of Psa 40 , to which therefore I refer. Perhaps the title of this Psalm is on this account called to bring to remembrance. The same mercies were prayed for then, and the remembrance is made of them now. It is one of the sweetest offices of the Holy Ghost to act as the remembrancer of the Lord Jesus. And when he graciously doth this, in bringing to our forgetful minds the past tokens of his favour, what a blessedness is wrought in the heart! Joh 14:26 . The several parts of this short Psalm are all interesting. Here is the cry of the soul to God; the earnestness of that cry, in the haste the soul wishes the Lord to manifest in deliverance. Here is the cause of the vehemency of supplication, in the malice of the enemies. Here is the assurance of deliverance, in the exercise of faith: while a soul can call God his help, he may be assured of a speedy rescue. And here is the consolation in which the faithful soul reposeth, that all true seekers of the Lord will be found triumphing in the Lord, and continually rejoicing in hope. If we read the whole of this short Psalm with reference to Christ in the days of his flesh, it will be very sweet in the believer’s enjoyments. The sure triumphs of Jesus, and all his church in him, will put the same hymn in every heart: Let God be magnified.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
PSALMS
XI
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 70:1 To the chief Musician, [A Psalm] of David, to bring to remembrance. [Make haste], O God, to deliver me; make haste to help me, O LORD.
A Psalm of David ] Made, likely, or rather made use of from Psa 40:14-15 , &c., when Sheba, the son of Bichri, was up in rebellion after Absalom’s death, 2Sa 20:1 , &c. See Psa 69:1 , title.
To briny to remembrance
Ver. 1. Make haste, O God, to deliver me ] As a father runs without legs when his child is hazarded.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Here is the final group (Ps. 70-72), which begins with His Spirit characterising those who looked to Him and were willing to follow in His steps with a heart devoted to their blessing in Jehovah’s time and way.
This is “To the chief musician, of David, to bring to remembrance.”
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 70:1-3
1O God, hasten to deliver me;
O Lord, hasten to my help!
2Let those be ashamed and humiliated
Who seek my life;
Let those be turned back and dishonored
Who delight in my hurt.
3Let those be turned back because of their shame
Who say, Aha, aha!
Psa 70:1 The NASB assumes the Qal imperative is used twice (cf. Psa 22:19; Psa 38:22; Psa 40:13; Psa 71:12; Psa 141:1) and has parallel objects (cf. Psa 70:5).
1. deliver me
2. help me
Also notice that God (Elohim) is parallel to Lord (YHWH), as they are in Psa 70:5. See SPECIAL TOPIC: NAMES FOR DEITY .
Psa 70:2 Let. . . This is the English way to denote the jussive of request. See Contextual Insights, B.
seek This verbal (BDB 134, KB 152, Piel participle) occurs in Psa 70:2; Psa 70:4. It describes two kinds of people.
1. those who seek to kill others to get their way
2. those who seek God
Psa 70:2-3 Who. . . Those who oppose the psalmist are characterized in three parallel phrases.
1. who seek my life (lit. nephesh)
2. who delight in my hurt
3. who say, Aha, aha
This last one denotes a common OT literary technique called reversal. What they wished to happen to the godly psalmist, happens to them!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Title. of David = relating to David.
to bring to remembrance: what is written in Psa 40:13-17. Repeated here to complete the Structure of this second book (see p. 759).
Make haste. Supply. Ellipsis (App-6) from Psa 40:13; “Be pleased”.
God. Hebrew. Elohim. App-4.
LORD. Hebrew. Jehovah. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 70:1-5
The seventieth psalm:
Make haste, O God, to deliver me; make haste to help me, O LORD ( Psa 70:1 ).
I can identify with that prayer. God seems to move so slowly at times when I am in trouble and I want God to hurry. Make haste, O God, to help me.
Let them be ashamed and confounded that seek after my soul: let them be turned backward, and put to confusion, that desire my hurt. Let them be turned back for a reward of their shame that say, Aha, aha ( Psa 70:2-3 ).
Now, there is something real mean and dirty about that. I don’t know what it is, but all the way through the Bible where the phrase, “Aha, aha,” is used, it is always in a very derogatory sense. It is just really about the meanest thing you could have said, you know, “Aha, aha.” Now I have had them say, “Aha,” to me before, you know, and it doesn’t feel good. But it is more or less like, “I told you so. Look what has happened. Aha, aha.” Sort of gloating over the problems that you are facing.
Let all those that seek thee rejoice and be glad in thee: and let such as love thy salvation say continually, Let God be magnified ( Psa 70:4 ).
That’s a phrase that we should be using more. We say, “Praise the Lord,” and all, but there is a phrase that should be on the lips of God’s people, those that love His salvation. Let them say continually, “Let God be magnified.” Now you should add that to your spiritual jargon list. Let God be magnified. Let’s say it, “Let God be magnified.” All right, that sounds good.
But I am poor and needy; make haste unto me, O God: thou art my help and my deliverer; O LORD, make no tarrying ( Psa 70:5 ).
So he begins the psalm with, “Hurry up, God.” And he ends it with, “Hurry up God, don’t tarry. Let’s get on with the help for me.”
Oh, let God be magnified in the lives of His people through the week. Let’s stand. May the Lord enrich you in all good things in Christ Jesus. May He fill you with the knowledge of His love and His grace. And may you walk in fellowship with Him through the week. And may the Lord continue His work in your life as He draws you unto Himself, as He cleanses you through His Word. As He fits you and prepares you for that work that He would have you to do in touching the needy world around you. God bless you. And God strengthen you and keep you ever in His love and in His will. In Jesus’ name. “
Fuente: Through the Bible Commentary
Psa 70:1-5
PRAYER FOR HELP AGAINST PERSECUTORS
SUPERSCRIPTION: TO THE CHIEF MUSICIAN.
A PSALM OF DAVID; TO BRING REMEMBRANCE,
OR (MARGIN) TO MAKE MEMORIAL.
Psa 70:1-5
“Make haste, O God, to deliver me;
Make haste to help me, O Jehovah.
Let them be put to shame and confounded
That seek after my soul:
Let them be turned backward and brought to dishonor
That delight in my hurt.
Let them be turned back by reason of their shame
That say, Aha, Aha.
Let all those that seek thee rejoice and be glad in thee;
And let such as love thy salvation say continually,
Let God be magnified.
But I am poor and needy;
Make haste unto me, O God:
Thou art my help and my deliverer;
O Jehovah, make no tarrying.”
This psalm is almost a verbatim repetition of Psa 40:13-17, upon which we have already written our comments.
There is no good explanation of how these verses became isolated, with very slight modifications, and became listed as another Psalm of David. Delitzsch rejected the idea that David had anything to do with that procedure, declaring of this Psalm that, “It is obvious that David himself is not the author of this Psalm in this stunted form.
This fragment of Psalms 40 might have been detached and adapted for some liturgical use, or as Short suggested, “For some special occasion.
Dummelow summarized the message of these five brief verses thus: “They constitute a cry to God for help and deliverance.
E.M. Zerr:
Psa 70:1. Make haste is only an earnest plea for divine help.
Psa 70:2. Seek after my soul and desire my hurt mean the same thing The personal injury of David in this life is what he means by such references to his soul.
Psa 70:3. Aha, aha, is an expression of ridicule, indicating joy at another’s misfortunes. Be turned back means for the foes to be stopped in their hateful work.
Psa 70:4. David was as considerate of the righteous as he was of the wicked. That is, he not only prayed for the defeat of the wicked, but prayed God to cause the righteous people to rejoice. God’s greatness cannot be increased by man. Let God be magnified means for people to recognize his magnitude by proper words of praise; also by a life consistent with His great love.
Psa 70:5. Poor and needy is explained at Psa 69:29, and make haste is commented upon at the first verse of the present chapter.
Fuente: Old and New Testaments Restoration Commentary
This short psalm is a rushing sob of anxious solicitude. There is little restfulness in it. Enemies are engaged in cruel persecution and mockery. It seems as though the singer felt that the strain was becoming too much for him, and in fear lest he should be overcome he cries aloud for God to hasten to his deliverance. The faith of the singer is evident in that he cries to God, and evidently has no room in his heart to question God’s ability to keep him. The only question is whether help will arrive in time.
It is not the highest type of faith which is revealed, but we are profoundly thankful to find such a song in this great book of religious poetry. Rightly or wrongly, we often come to just such places of doubt. No doubt exists either of God’s ability, or of His interest in and love for us, but is He not trying us beyond the power of our endurance? He is not; but for moments of terrible tension it seems as though He were. Then here is a psalm for such days or hours. Let us take it and use it, knowing that He would far rather have in our song an expression of an honest questioning than any affectation of a confidence not possessed. Moreover, He would rather have from us such a song than silence.
Fuente: An Exposition on the Whole Bible
My Help and My Deliverer
Psa 70:1-5
This psalm repeats the closing verses of Psa 40:1-17. It is a song of remembrance to remind Jehovah of His suffering ones. See Isa 43:26; Isa 62:6-7.
Psa 70:1
Gods help is often delayed till the morning-watch, but it is never too late. He is hastening on the wings of the wind and walking across the waves to the tossing boat. Psa 70:2-3. Wicked spirits, as well as evil men, seek after our soul to destroy it. But our shame would be Gods dishonor. We may therefore plead for His Names sake.
Psa 70:4
Before we actually find God, we are blessed in the act of seeking Him. If you are only a seeker, you may rejoice. If only we had Marys heart of love, we could join in her Magnificat, Luk 1:46-55, and add similar songs of our own. Psa 70:5. Happy are they who have learned to glory in their infirmities and to use them as arguments with God. Are you poor and needy? Turn to Psa 72:4, and learn that a Helper and Deliverer is provided. The more helpless you are, the better your suit with God in prayer.
Fuente: F.B. Meyer’s Through the Bible Commentary
Psalm 70
This Psalm is to bring to remembrance. It is the repetition of the last five verses of the Fortieth Psalm. The cross is again made known and the attitude of men towards that cross, those who reject Him and those that love His salvation.
Fuente: Gaebelein’s Annotated Bible (Commentary)
to bring: Psa 38:1, *title
O God: Psa 40:13-17, Psa 69:18, Psa 71:12, Psa 143:7
to help me: Heb. to my help
Reciprocal: 1Ch 16:4 – to record Psa 5:11 – But Psa 38:22 – Make Psa 69:17 – hear me speedily Psa 102:2 – in the day
Fuente: The Treasury of Scripture Knowledge
GOD THE HOPE OF THE DESPAIRING
Haste Thee, O God, to deliver me.
Psa 70:1 (Prayer Book Version)
I. This short psalm is a rushing sob of anxious solicitude.There is little of restfulness in it. Enemies are engaged in cruel persecution and mockery. It seems as though the Psalmist felt that the strain was becoming too much for him, and in fear lest he should be overcome he cries aloud for God to hasten to his deliverance. The faith of the singer is evident, in that he cries to God, and evidently has no room in his heart for question as to Gods ability to keep him. The only question is as to whether help will arrive in time. It is not the highest type of faith which is revealed, but we are profoundly thankful to find such a song in this great book of religious poetry.
II. Rightly or wrongly we often come to just such places of doubt.No doubt exists either as to Gods ability or as to His interest in and love for us, but is He not trying us beyond the power of our endurance? He is not; but for moments of terrible tension it seems as though He were. Then here is a psalm for such days or hours. Let us take it and use it, knowing that He would far rather have in our song an expression of an honest faith than any affectation of a confidence not possessed. Moreover, He would rather have from us such a song than silence.
Illustration
Are you poor and needy? Nothing could be better. To be thus, constitutes our strongest argument with God. It is the helpless and ailing child that gets most certainly its mothers care. If there were a fire at night, breaking out in the homestead, the mothers first thought and effort would be in the direction of her cripple or imbecile child. And if you are poor and needy, you are sure to have God as your Help and Deliverer. And notice, those that seek Him always have reason to rejoice and be glad in Him; and those who love His salvation have cause to magnify Him. Yes, the sweets of Christian living are not reserved for the mature saints alone, but for the sucklings and babesfor those who are nothing in themselves, but find their all in Godwhose only desire is that God should be magnified in their body, whether by life or death.
Fuente: Church Pulpit Commentary
Contrasted Consequences.
To the chief musician: [a psalm] of David to bring to remembrance.
The seventieth psalm; as has been said, is but (with slight modifications) the last five verses of the fortieth psalm, the burnt-offering psalm; here put by themselves as an appendix to the trespass-offering. Is not this repetition explanatory of what is in the title: “to bring to remembrance”? Assuredly David’s heart was not so poor in praise as to be in any need of repeating himself after this manner, except “remembrance” could be in this manner better secured. And assuredly it is not a “fragment accidentally detached,” as Cheyne views it, and, of course, accidentally inserted! It is a wonder that such blunders, as this would indicate them to be, should after all give the critics so much labor.
The numerical structure shows that it is as perfectly in place, as the title shows the one who placed it here to have known what he was doing. It is so completely in place that it can be transferred here from the place it fills in the fortieth, with its numbers and their indications all unchanged; and so I have transferred it. Its following the trespass-offering here, as there the burnt-offering, argues something else than chance in such an arrangement. Leave it out of this place, and the two psalms following it are displaced also, and it would be difficult to adjust them satisfactorily to their altered relations.
The psalm is for a remembrance; and therefore the repetition is of much more importance than the differences, which are but slight. The Cross is so central in human history, its consequences are so all-embracing and enduring, that such a reminder as this, appended to each form in which it comes before us, is in no wise strange or to be wondered at. And the strangeness of the manner only calls attention to it the more. Even the apparent clumsiness, as men would account it, -the first word omitted, as if the leaf had been hastily torn out, -to one who believes in inspiration, fixes the eye upon it. The unbeliever scoffs, as he did at the Cross itself; faith inquires, and not only finds answer, but learns to recognize God in what seems most human, -God that was in Christ, most gracious, where in humblest form.
The psalm is so simple as scarcely to need an exposition; and in this also it is suited to its work. It only needs to be put in connection with the psalm it follows. The Lord is then realized to be the Speaker, as is quite clear in the fortieth psalm. The contrary lot of those who are His enemies, and those who love His salvation, is then apparent.
Fuente: Grant’s Numerical Bible Notes and Commentary
A.M. 2981. B.C. 1023.
This Psalm is copied almost word for word from the 40th, from Psa 40:13 to the end; and, perhaps, it is for this reason entitled, A Psalm to bring to remembrance. For it may sometimes be of use to pray over again the prayers which we have formerly made to God on like occasions. David here prays that God would send help to him, shame to his enemies, and joy to his friends. The reader will find in the notes on Psalms 40 th all that is necessary for the elucidation of this Psalm.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
This psalm continues Davids supplications on the like occasion as above, which shows that we must repeat our prayers to God. It is taken almost verbatim from the fortieth psalm, and begins at the fifteenth verse.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
LXX. See Psa 40:14-17.
Fuente: Peake’s Commentary on the Bible
PSALM 70
The experience of the godly remnant in Israel, when suffering from the hands of men in the latter day, expressing the desires of Christ when suffering from the hands of men upon the Cross.
(v. 1) The prayer of one who looks only to God for deliverance from his enemies; but seeks that Jehovah would hasten to his help.
(vv. 2-3) The desire that those who seek his life, who take pleasure in his adversity, that mock at his sufferings, may be confounded and overtaken with retributive judgment (cp. Mar 15:29).
(vv. 4) The desire that those who fear God, and look for His deliverance may be glad and rejoice in Jehovah. Let those who rejoice in God’s salvation say continually, Let God be magnified. Let them see that the sufferings are submitted to, and deliverance looked for, in order to glorify God (cp. Joh 12:27-28; Joh 13:31).
(v. 5) In order to magnify God the sufferer is content to be poor and needy, though assured that God is his help, and deliverer. He looks that Jehovah will make no delay in acting for his deliverance (cp. Joh 13:32).
Fuente: Smith’s Writings on 24 Books of the Bible
70:1 [To the chief Musician, [A Psalm] of David, to bring {a} to remembrance.] [Make {b} haste], O God, to deliver me; make haste to help me, O LORD.
(a) Which might put him in remembrance of his deliverance.
(b) He teaches us to be earnest in prayer even though God seems to delay: for at his time he will hear us.
Fuente: Geneva Bible Notes
Psalms 70
The superscription of this psalm, a "memorial" or "petition," literally means, "to bring to remembrance" (cf. Psalms 38).
"Perhaps this was a note that the psalm was to be used in connection with the offerings (cf. 1Ch 16:4), which would help ’remind’ the Lord of the petitioner’s request." [Note: Ross, p. 845.]
The subject matter of this psalm is very similar to that of Psalms 69, though the treatment is much shorter. It is almost identical to Psa 40:13-17 except for the absence of the divine name (a characteristic of the "Elohistic Psalter," i.e., Psalms 42-72) and the addition of "hasten" at the beginning (Psa 70:1).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. A plea for immediate help 70:1-3
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
David needed and cried out for God’s immediate help (cf. Psa 31:2).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 70:1-5
THIS psalm is all but identical with the last verses of Psa 40:13-17. Some unimportant alterations have been made, principally in the Divine names; but the principle on which they have been made is not obvious. It is scarcely correct to say, with Delitzsch, that the psalm “has been transformed, so as to become Elohistic” for though it twice replaces the name of Jehovah with that of God (Psa 70:1, Psa 70:4), it makes the converse change in Psa 70:5, last clause, by reading Jehovah instead of “God,” as in Psa 40:1-17.
Other changes are of little moment. The principal are in Psa 70:3 and Psa 70:5. In the former the vehement wish that the psalmists mockers may be paralysed with shame is softened down into a desire that they may be turned back. The two verbs are similar in sound, and the substitution may have been accidental, a slip of memory or a defect in hearing, or it may have been an artistic variation of the original. In Psa 70:5 a prayer that God will hasten to the psalmists help takes the place of an expression of confidence that “Jehovah purposes [good]” to him, and again there is similarity of sound in the two words. This change is like the subtle alteration which a painter might make on his picture by taking out one spot of high light. The gleam of confidence is changed to a call of need, and the tone of the whole psalm is thereby made more plaintive.
Hupfeld holds that this psalm is the original, and Psa 40:1-17 a composite; but most commentators agree in regarding this as a fragment of that psalm. The cut has not been very cleanly made; for the necessary verb “be pleased” has been left behind, and the symmetry of Psa 70:1 is destroyed for want of it. The awkward incompleteness of this beginning witnesses that the psalm is a fragment.