Exegetical and Hermeneutical Commentary of Psalms 71:7
I am as a wonder unto many; but thou [art] my strong refuge.
7. I am &c.] Or, I have been as a wonder. Many of those who saw my sufferings regarded me as a typical example of divine chastisement, but my faith has remained unshaken throughout. Cp. Isa 52:14; and Deu 28:46, where the punishment of Israel for its sins is spoken of as “a sign and a wonder.” In a somewhat different sense Ezekiel was a ‘wonder’ to his contemporaries (Eze 12:6; Eze 12:11; Eze 24:24; Eze 24:27). The explanation ‘I have been a sign and example of God’s protecting care’ is less natural. ‘Monster’ in P.B.V. is an archaism for ‘portent,’ or, ‘prodigy,’ from Lat. monstrum.
my strong refuge ] Cp. Psa 71:1, and Jer 17:17, R.V.
Fuente: The Cambridge Bible for Schools and Colleges
I am as a wonder unto many – The word here rendered wonder – mopheth – means properly a miracle, a prodigy; then things that are suited to excite wonder or admiration; then, a sign, a token. See the notes at Isa 8:18. The meaning here is, that the course of things in regard to him – the divine dealings toward him – had been such as to excite attention; to strike the mind as something unusual, and out of the common course, in the same way that miracles do. This might be either from the number and the character of the calamities which had come upon him; or from the narrow escapes which he had had from death; or from the frequency of the divine intervention in his behalf; or from the abundant mercies which had been manifested toward him. The connection makes it probable that he refers to the unusual number of afflictions which had come upon him, and the frequency of the divine interpositions in his behalf when there was no other refuge, and no other hope.
But thou art my strong refuge – See the notes at Psa 18:2. That is, God had been his Protector, his hiding-place.
Fuente: Albert Barnes’ Notes on the Bible
Psa 71:7
I am as a wonder unto many; but Thou art my strong refuge.
A wonder unto many
Consider the text, with reference to David, to Christ, and to the Christian. (John Cawood, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. I am as a wonder unto many] I am kemopheth, “as a portent,” or “type:” I am a typical person; and many of the things that happen to me are to be considered in reference to him of whom I am a type. But he may mean I am a continual prodigy. My low estate, my slaying the lion and the bear, conquering the Philistine, escaping the fury of Saul, and being raised to the throne of Israel, are all so many wonders of thy providence, and effects of thy power and grace.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A wonder, or prodigy; either,
1. Of mercy, for the wonderful protections and deliverances which God hath given me. Or rather,
2. Of judgment, for my many and sore calamities, as appears from the next words. They wondered both at the calamities themselves which befell me; which were great, and various, and strange; and that they should befall me, one who have made it the chief care and business of my life to please, and serve, and glorify God; and one whom God hath owned in so eminent a degree, and crowned with such a constant succession of blessings and deliverances from time to time. That such a man should be forsaken by so gracious a God; and persecuted even to death by his own son, whom he had so tenderly loved; and deserted by the body of his own people, who had generally expressed so great an opinion of him and affection to him, and had so many obligations to him, and such singular benefits by his wise, and just, and pious government; this was indeed cause of wonder.
But thou art my strong refuge; but although men desert me, and look askew at me, God is a sure refuge to me.
Fuente: English Annotations on the Holy Bible by Matthew Poole
I am as a wonder unto many,…. To the multitude, to the populace, or “to the great” u and mighty; and indeed to both: which respects not his wonderful preservation from the womb, he had before observed; nor his being in a wonderful manner raised to the throne of Israel; nor the wonderful things and amazing exploits done by him, and victories he obtained; nor the wonderful instances of divine grace and goodness to him; but rather the forlorn and distressed state and condition he was now in, being obliged to quit his palace, and flee from the face of his son, accompanied only with a few of his servants; and so was a shocking sight, a spectacle, as the apostle says of himself, to others, to the world, to angels, and to men, 1Co 4:9; so the Messiah and his children are said to be set for signs and wonders, Isa 8:18; and Joshua and his fellows to be men wondered at, Zec 3:8; as the saints are by themselves, that they should partake of such favours; and by the angels, that they should be the objects of electing, redeeming, calling, adopting, justifying, and pardoning grace; and by the world, that they should choose to suffer affliction and reproach for Christ, bear it with so much patience, and be supported, and thrive under it; see 2Co 6:8;
but thou [art] my strong refuge; or “my refuge of strength” w; his refuge and strength, as in Ps 46:1; his refuge, to which he betook himself, when refuge failed him, and no man cared for him, and which he found to be a strong one, and in it safety.
u “multis vel magnis”, Piscator; so Ainsworth. w “refugium meum roboris”, Gejerus.
Fuente: John Gill’s Exposition of the Entire Bible
Brought safely through dangers of every kind, he is become , as a wonder, a miracle (Arabic aft from afata , cognate afaka , , to bend, distort: a turning round, that which is turned round or wrenched, i.e., that which is contrary to what is usual and looked for) to many, who gaze upon him as such with astonishment (Psa 40:4). It is his God, however, to whom, as hitherto so also in time to come, he will look to be thus wonderfully preserved: , as in 2Sa 22:33. is a genitive, and the suffix is thrown back (vid., supra, p 171) in order that what God is to, and does for, the poet may be brought forward more clearly and independently [ lit. unalloyed]. Psa 71:8 tells us what it is that he firmly expects on the ground of what he possesses in God. And on this very ground arises the prayer of Psa 71:9 also: Cast me not away (viz., from Thy presence, Psa 51:13; Jer 7:15, and frequently) in the time ( , as in Gen 8:11) of old age – he is therefore already an old man ( ), though only just at the beginning of the . He supplicates favour for the present and for the time still to come: now that my vital powers are failing, forsake me not! Thus he prays because he, who has been often wondrously delivered, is even now threatened by foes. Psa 71:11, introduced by means of Psa 71:10, tells us what their thoughts of him are, and what they purpose doing. , Psa 71:10, does not belong to , as it dies not in Psa 27:2 also, and elsewhere. The is that of relation or of reference, as in Psa 41:6. The unnecessary betrays a poet of the later period; cf. Psa 105:11; Psa 119:82 (where it was less superfluous), and on the contrary, Psa 83:5. The later poet also reveals himself in Psa 71:12, which is an echo of very similar prayers of David in Psa 22:12, Psa 22:20 (Psa 40:14, cf. Psa 70:2), Psa 35:22; Psa 38:22. The Davidic style is to be discerned here throughout in other points also. In place of the Ker substitutes , which is the form exclusively found elsewhere.
Fuente: Keil & Delitzsch Commentary on the Old Testament
7. I have been as a prodigy to the great ones. He now makes a transition to the language of complaint, declaring that he was held in almost universal abhorrence by reason of the great calamities with which he was afflicted. There is an apparent, although only an apparent, discrepancy between these two statements; first, that he had always been crowned with the benefits of God; and, secondly, that he was accounted as a prodigy on account of his great afflictions; but we may draw from thence the very profitable doctrine, that he was not so overwhelmed by his calamities, heavy though they were, as to be insensible to the goodness of God which he had experienced. Although, therefore, he saw that he was an object of detestation, yet the remembrance of the blessings which God had conferred upon him, could not be extinguished by the deepest shades of darkness which surrounded him, but served as a lamp in his heart to direct his faith. By the term prodigy (107) is expressed no ordinary calamity. Had he not been afflicted in a strange and unusual manner, those to whom the miserable condition of mankind was not unknown would not have shrunk from him with such horror, and regarded him as so repulsive a spectacle. It was, therefore, a higher and more commendable proof of his constancy, that his spirit was neither broken nor enfeebled with sham but reposed in God with the stronger confidence, the more he was cast off by the world. The sentence is to be explained adversatively, implying that, although men abhorred him as a monster, yet, by leaning upon God, he continued in despite of all this unmoved. If it should be thought preferable to translate the word רבים, rabbim, which I have rendered great ones, by the word many, the sense will be, That David’s afflictions were generally known, and had acquired great notoriety, as if he had been brought forth upon a stage and exposed to the view of the whole people. But in my opinion it will be more suitable to understand the word of great men, or the nobles. There is no heart so strong and impervious to outward influences as not to be deeply pierced when those who are considered to excel in wisdom and judgment, and who are invested with authority, treat a suffering and an afflicted man with such indignity, that they shrink with horror from him, as if he were a monster. In the next verse, as if he had obtained the desire of his heart, he expresses it to be his resolution to yield a grateful acknowledgement to God. To encourage himself to hope with the greater confidence for a happy issue to his present troubles, he promises loudly to celebrate the praises of God, and to do this not only on one occasion, but to persevere in the exercise without intermission.
(107) Green reads, “I am become a gazing-stock to the multitude.” Horsley, “‘I am become a prodigious sight to the many.’ A prodigious sight, ‘a sign which shall be spoken against,’ Luk 2:34.” “‘I am become, as it were, a portentous sign unto many.’ Many are willing to persuade themselves that my trials proceed directly from God’s wrath, and are intended to warn them against pursuing a like course of conduct.” — French and Skinner “ A monster, i e. , the supposed object of God’s signal displeasure. Comp. Isa 20:3.” — Cresswell But others suppose that כמופת, hemopheth, as a prodigy, implies that the great and many dangers to which he had been exposed, and the extraordinary deliverances from them which he had experienced, marked him out as an object of wonder, so that men looked upon him as if he were exempted from the common lot of mankind, as if he possessed a charmed life, and were invulnerable to all assaults; and the second member of the verse has been viewed as the reason why he was so regarded: “for thou art my strong refuge.”
Fuente: Calvin’s Complete Commentary
(7) A wonderi.e., not a miracle of preservation, but a monster. Though men point at him as something to be avoided or mocked, God is his refuge.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. I am as a wonder unto many “ As a prodigy or wonder, an object of contemptuous astonishment was I, or have I been, to many, on account of my extraordinary sufferings.” Alexander. But is often used in the sense sign, symbol, or token, indicating the divine will or purpose, as in Eze 12:11, “Say, I am your sign: like as I have done, so shall it be done unto them;” and Eze 24:24, “Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do.” This sense is quite common. So, in the text, the psalmist was a sign or token to many, illustrating by his high example what God will do with the righteous and the wicked, and the principles on which he will reward or punish men. Thus, in all ages, individual experience has been used as illustrative of the settled methods of divine grace and judgment for the admonition and encouragement of others, Isa 8:18; Zec 3:8, where “men wondered at,” should be “men of a sign.” David seemed conscious of this public relation of his personal and official life.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 71:7. I am as a wonder That is, “as a frightful spectacle to a great many, who were afraid to come near me;” As a gazing stock to the multitude, Green renders it.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 616
THE KINGS ACCESSION
Psa 71:7-9. I am as a wonder unto many: but thou art my strong refuge. Let my mouth be filled with thy praise and with thy honour all the day. Cast me not off in the time of old age; forsake me not when my strength faileth.
THIS day being called The Jubilee [Note: Oct. 25, 1809.], it will be proper
to inform you whence that name is given to it. By the Mosaic law, every seventh year was a sabbatical year, or year of rest. At the end of the seventh sabbatical year, that is the 49th, there was a year of universal rest, not to the land only, but to persons of every description: debtors were released, captives liberated, and inheritances restored. This was, as might be expected, a season of peculiar joy. The connexion between that day, and this which we now celebrate, is only in the time, the grounds of joy being altogether different. We are called to celebrate the fiftieth year of our Monarchs reign. On this account, I have chosen a subject which I consider as appropriate to the occasion. The psalm before us was written (we apprehend) after Absaloms rebellion. In discoursing on that portion of it which we have read to you, it will be proper,
I.
To consider it in reference to David
Absalom being dead, and the rebellion suppressed, David finds himself firmly seated on his throne; on which occasion,
1.
He acknowledges the mercies he had received
[He felt himself most peculiarly circumstanced: his trials had been great, and his deliverances most extraordinary. His hair-breadth escapes from Saul, and afterwards from foreign and domestic enemies, were very numerous He had recently been even driven from his throne by his son Absalom, the partisans of whom were ordered to direct their efforts exclusively against him: yet from this danger also had he been delivered: so that he seemed to all to be under the peculiar protection of Heaven. His mind too had in all these trials been wonderfully preserved from any thing vindictive, or unworthy of his high character. On all these accounts he was a wonder unto many.
There was indeed a reason for these mercies, which his enemies had no idea of: he had made God his refuge. When persecuted by men, he betook himself to prayer, and encouraged himself in God. Thus, under all circumstances, he had God for his glory and defence.]
2.
He makes a suitable improvement of them
[He renders thanks to God for his past favours.In this the Psalmist was so exemplary, that he seems frequently to breathe almost the very language of heaven itself In this too he is distinguished from almost all other saints: others abound in prayer, but he in praise
He next prays for a continuance of these favours.He well knew that he could no longer be safe than whilst he was under the care of the Almighty; and that now in his advanced age he needed, if possible, more than ever the guidance and protection of Heaven Hence he prayed that God would not cast him off in his old age, nor forsake him when his strength failed him.]
Such is the import of the passage. Let us now,
II.
Accommodate it to the circumstances of this day
Well may we at this time acknowledge the mercies of God to us
[Our king may truly be said to be a wonder unto many, whether we consider the length, or the prosperity, of his reign. Twice only, within the space of a thousand years, has any monarch of ours reigned so long as to see a jubilee kept on his account. And if we consider the state of the world, it is truly wonderful, that, after so many difficulties as we have encountered, we should stand so eminent among the nations. Some indeed are fond of representing us as in a distressed and fallen state. But let such persons compare us with all the other nations of Europe, and they will see, that, whilst all of them have fallen a sacrifice to the politics or arms of France, we are as rich and potent as at any period of our history. That we have burthens to bear, is certain: but it is very unfair to ascribe them to our governors. They have arisen out of the circumstances of the world around us; in which we were of necessity involved; and from which we could no more disengage ourselves, than we could exempt our nation from the physical motion of the globe.]
We should also make a similar improvement of them
[Many are the grounds which we have for praise and thanksgiving: and our mouths may well be filled with Gods praise all the day. On this day especially we are called to manifest our gratitude both in a way of spiritual, and, if I may so speak, of carnal joy. Some, in their zeal for spiritual joy, forget that we consist of body as well as of a spiritual part; and that in the Scriptures we have numerous instances of national gratitude expressed by the combined exercise of spiritual and carnal joy. Such was that holy feast which David himself, together with his people, kept, not long after he had written this psalm [Note: 1Ch 29:20-22.]. And it is truly gratifying to think, that, through the benevolence of the rich, all the poorer classes of society are enabled to participate, in a more than ordinary measure, the bounties of Providence, and to share in the general joy.
Yet have we also peculiar need of prayer.At this moment our enemy is disengaged from other contests, and enabled to direct all his force against us. Our own government also is unhappily disunited, and our aged king begins to find his strength fail him. What, in such a state, shall we do, if God forsake us? We have need to pray unto him not to cast us off. Our prosperity hitherto has doubtless been in a great measure owing to this, that we have made. God our refuge. Both king and people, when compared with other nations, have been exemplary in this. Let us continue to seek Him more and more: and then, whatever be our state on earth, we shall keep an eternal jubilee in heaven.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
There is a beautiful correspondence in this verse between the experience of the believer and his glorious Head. If David was made an outlaw, and hunted as a partridge upon the mountain; if David’s Lord was for a sign everywhere spoken against; so is the follower. The prophet had said that Joshua the high priest, the type of Christ, and his fellows that sat before the Lord, were men wondered at; and the apostle follows up the same doctrine, when, speaking of the faithful, he saith, the world think it strange that ye run not with them to the same excess of riot, speaking evil of you. 1Sa 26:20 ; Luk 2:34 ; Zec 3:8 ; 1Pe 4:4 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 71:7 I am as a wonder unto many; but thou [art] my strong refuge.
Ver. 7. I am a wonder unto many ] Or, unto the great ones, a monster to the mighty, quia credo quod non video, as Austin glosseth, because I believe what I yet see not, viz. that this storm shall blow over, and I be resettled in my throne.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 71:7-11
7I have become a marvel to many,
For You are my strong refuge.
8My mouth is filled with Your praise
And with Your glory all day long.
9Do not cast me off in the time of old age;
Do not forsake me when my strength fails.
10For my enemies have spoken against me;
And those who watch for my life have consulted together,
11Saying, God has forsaken him;
Pursue and seize him, for there is no one to deliver.
Psa 71:7-11 This strophe describes the fears of an aged saint. Apparently his aged condition caused some to question God’s presence and care. In Psalms the word deliver (BDB 664, KB 717) is used predominately of God’s deliverance.
Psa 71:7
NASBmarvel
NKJVwonder
NRSV, REB,
LXXpotent
TEV, JPSOAexample
NJBbewildered
The Hebrew word (BDB 68) means a wonder, a sign, or a portent. BDB sees its use here as unique, referring to one protected by YHWH, which would refer to Psa 71:6.
Psa 71:8 This verse parallels the closing line of Psa 71:6. This person’s life was characterized by praise (BDB 239, cf. Psa 71:14; Psa 34:1).
Psa 71:9 Even though this is a person of faith and praise, old age and the words of his adversaries had caused him to fear and fret (cf. Psa 71:18).
This fear is expressed in two imperfects used as jussives.
1. do not cast me off BDB 1020, KB 1527, Hiphil imperfect, cf. Psa 51:11
2. do not forsake me BDB 736, KB 806, Qal imperfect
Psa 71:10-11 These verses express what the psalmist’s enemies are saying (or at least his perception of their thoughts).
1. God has forsaken him BDB 736, KB 806, Qal perfect (permanent situation of rejection)
2. pursue him BDB 922, KB 1191, Qal imperative
3. seize him BDB 1074, KB 1779, Qal imperative
4. for there is no one to deliver him BDB 664, KB 717, Hiphil participle
Psa 3:2 also describes the evil sayings of those who attack God’s faithful followers with doubt.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
I am = I have become.
art. Supply the Ellipsis, “hast been”.
Fuente: Companion Bible Notes, Appendices and Graphics
as a wonder: Kemopaton, “as a prodigy,” my low estate: – my slaying the lion and bear, – conquering the Philistine, – escaping the fury of Saul, – being raised to the throne of Israel, – enduring such uncommon trials and afflictions, – and experiencing such wonderful deliverances.
These all mark me out as the subject of “wonder unto many; but Thou art my strong Refuge.” Isa 8:18, Zec 3:6, Luk 2:34, Act 4:13, 1Co 4:9, 2Co 4:8-12, 2Co 6:8-10
thou art: Psa 62:7, Psa 142:4, Psa 142:5, Jer 16:19
Reciprocal: 2Sa 22:3 – my refuge Isa 52:14 – many Zec 3:8 – for Mat 27:14 – marvelled Mar 15:5 – Pilate Act 9:21 – amazed Act 16:25 – and the Heb 10:33 – made
Fuente: The Treasury of Scripture Knowledge
Psa 71:7. I am a wonder to many Hebrew, , chemopeth, as a prodigy, or monster, that is, as a frightful spectacle, which they are afraid to come near. Green renders it, as a gazing-stock to the multitude. This David was, on account of his many and sore calamities, and perhaps, also, because of his firm trust in God amidst them all; as if he had said, Every one waits to see what will be the issue of such extraordinary troubles as I have fallen into, and such extraordinary confidence as I profess to have in God. But thou art my sure refuge But, although men desert me, and look with suspicion and contempt on me, God is a sure refuge for me. David, banished from his kingdom, says Dr. Horne, was regarded as a wonder, or prodigy of wretchedness; Christ, in his state of humiliation upon earth, was a sign everywhere spoken against, as Simeon foretold he would be, Luk 2:34. The Christian, who lives by faith, who quits possession for reversion, and who chooses to suffer with his Saviour here, that he may reign with him hereafter, appears to the men of the world as a monster of folly and enthusiasm. But God is the strong refuge of all such.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
71:7 I am as a {f} wonder unto many; but thou [art] my strong refuge.
(f) All the world wonders at me because of my miseries: both those in authority and the common people, yet being assured of your favour, I remain steadfast.
Fuente: Geneva Bible Notes
The psalmist meant that onlookers regarded what was happening to him as an omen of things to come. Evidently they felt God was abandoning the righteous because He appeared to be abandoning this aged saint. Nevertheless the psalmist continued to praise God.