Verse 1

In thee, O Lord, do I put my trust,.... The Targum is, "in thy Word;'' See Gill on Psa 31:1; let me never be put to confusion; or "be ashamed"; see the note as before.

Verse 2

Deliver me in thy righteousness,.... By it, or "for the sake of it" (q); See Gill on Psa 31:1; and cause me to escape; present danger, and out of the hands of enemies, as well as wrath to come, and eternal death; which nothing but the righteousness of God can deliver from, or cause to escape; incline thine ear unto me; or "bow it"; See Gill on Psa 31:2; and save me; out of all troubles and afflictions, and from wicked and unreasonable men. (q) "propter justitiam tuam", Pagninus, Piscator; so Schmidt.

Verse 3

Be thou my strong habitation,.... This is very appropiately said, when David was driven out of his dwelling place, and palace at Jerusalem, by his son, as Kimchi observes. When God's people have no certain dwelling place, which is sometimes their case, they always find one in the Lord; particularly in his heart's love; for he that dwelleth in love dwelleth in God, Jo1 4:16; and a strong habitation he is: wherefore he is called a strong rock, a strong hold, a strong tower; he is as a wall of fire around his people, a munition of rocks; his salvation is as walls and bulwarks, and his power as a garrison in which they are kept. The psalmist adds, whereunto I may continually resort; or "may go into daily" (r), in times of danger and distress, for safety; the name of the Lord being a strong tower, whither the righteous run, and are safe, Pro 18:10; and his perfections, his power, faithfulness, lovingkindness, and unchangeableness, being as so many secret chambers, where they may enter into, and hide themselves, till calamities are over, Psa 57:1; and every day indeed for food, for comfort, for refreshment and pleasure, through communion with him; and God in Christ is always to be come at: Christ is the way of access and acceptance; and through his blood, sacrifice, and righteousness, the believer has boldness to enter into the holiest of all, and go up to the seat of God, the throne of his grace; and even to enter into him himself, who has been the dwelling place of his people in all generations, Psa 90:1; thou hast given commandment to save me; either to the ministering angels, as Aben Ezra and Kimchi interpret it, comparing it with Psa 91:11; or rather to his Son, in the council and covenant of grace and peace; when he enjoined him the salvation of his people, which he readily agreed to, and with which David was acquainted, Psa 40:7; of this command our Lord speaks, Joh 10:18; and to which he was obedient, Phi 2:8; it may respect David's salvation from present trouble, and his assurance of it, believing that the Lord had determined it, and by his mighty power would effect it; see Psa 44:4; for thou art my rock and my fortress; see Psa 18:2. (r) "ut ingrediar jugiter", Pagninus; so Junius & Tremellius, Piscator.

Verse 4

Deliver me, O my God, out of the hand of the wicked,.... Meaning Absalom his son, as Arama, who had risen up in rebellion against him; and he may not only intend him, but all those wicked men that had joined with him: it was David's mercy he had a covenant God to go to, and could claim his interest in him, who had power to deliver him, and from whom he might expect it; out of the hand of the unrighteous and cruel man; or "leavened" (s); a sour ill natured man; one leavened with malice and wickedness: perhaps Ahithophel is intended. It may be applied to any wicked, lawless, and tyrannical persecutor of God's people; and particularly to the lawless and wicked one, the man of sin, the son of perdition, antichrist, Th2 2:4. (s) "malitiae fermento prorsus corrupti", Michaelis, "secundum", Gejerum & Gussetium; so Ainsworth.

Verse 5

For thou art my hope, O Lord God,.... The object, ground, and foundation of it, even of present deliverance, and of future and eternal salvation; thou art my trust from my youth; in whom he trusted in his youthful days, of which there is an eminent instance in Sa1 17:33.

Verse 6

By thee have I been holden up from the womb,.... Supported in being, upheld in life, and sustained with food and raiment, and followed with the mercies and blessings of life from thence to this present moment; which the psalmist takes notice of, as he does of what goes before and follows after, to encourage his faith and hope in God as to present deliverance; thou art he that took me out of my mother's bowels; See Gill on Psa 22:9; the Syriac version is, "thou art my hope from my mother's bowels"; the Arabic version, "thou art my helper"; and the Septuagint and Vulgate Latin versions, "thou art my protector"; the word is only used here, and in Psa 90:10; and is there rendered "cut off"; the Lord was, as it were, his "cutter off" (t); that cut the navel string, and loosed him from his mother, and safely brought him into the world, and preserved him ever since: wherefore he adds, my praise shall be continually of thee; as the God of nature and providence; and also as the God of grace, who had blessed him both with temporal and spiritual blessings; and these being continued with him, he determines that God should be the subject of his praise always. The Targum is, "in thy Word my praise is continually.'' (t) "excisor meus", Gejerus.

Verse 7

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, Co1 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, Zac 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 Co2 6:8; but thou art my strong refuge; or "my refuge of strength" (w); his refuge and strength, as in Psa 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.

Verse 8

Let my mouth be filled with thy praise,.... Or "thy praise shall fill my mouth" (x); which shows that his heart was affected with the goodness of God to him, and that he had a deep impression and sense of it upon him; for out of the abundance of the heart the mouth speaks; and for the mouth to be filled with the praise of God, is to speak largely, publicly, and with great delight, in the praise of God, his divine perfections and benefits; and with thy honour all the day; the excellency of his nature, the glory of his majesty, the honour due unto him, on account of his being, attributes, and blessings of providence and grace; a work to be employed in all the day, evening, morning, and at noon; as often as prayer is made to God, praise, honour, and glory, should be given him; since his mercies are new every morning, and they continue all the day long; his goodness endures for ever. (x)

Verse 9

Cast me not off in the time of old age,.... The Lord never casts off nor casts away his people, whom he foreknew; they are near unto him; they are on his heart, and are engraven on the palms of his hands; and they shall never be removed from his heart's love, nor out of his arms, nor out of his covenant, and shall always be the objects of his care: he bears and carries them to old age, and even to hoary hairs: the Lord had been the guide of David's youth, and his trust then, Psa 71:5; and now he desires he would be the staff of his old age; at which age he was when Absalom rebelled against him; forsake me not when my strength faileth: as it does when old age comes on; then the keepers of the house tremble, and the strong men bow themselves, and especially at death, when flesh and heart fail; but God will never forsake his people, neither in youth nor in old age, neither in life nor at death.

Verse 10

For mine enemies speak against, me,.... Or "say unto me" (y) what is expressed in the following verse, "God hath forsaken him"; and so these words are a reason of the above petitions: or "mine enemies speak to me"; or "of me" (z); not good, but evil, and so the Targum paraphrases it, "for mine enemies speak evil against me;'' or concerning me. David had his enemies, and many, as Ahithophel, and others, who spake against him to the people, and thereby drew many with them into rebellion against him; and particularly Shimei spoke against him, and cursed him, calling him a bloody man, a man of Belial, Sa2 16:7; and they that lay wait for my soul; or "life"; that laid snares for him; or lay in ambush, and sought for an opportunity to take away his life: or "they that keep my soul", or "life" (a); that were his bodyguards that were about his person for the preservation of him; and so the Targum seems to understand it; take counsel together; lay schemes and form plots how to destroy him, as Ahithophel did, Sa2 16:20. (y) "dixerunt mihi", Montanus. (z) "De me loquuti sunt, vel loquuntur", Tigurine version, Junius & Tremellius, Gejerus, Michaelis. (a) "custodientes animam meam", Pagninus, Montanus; "custodiebant", V. L.

Verse 11

Saying, God hath forsaken him,.... Good men may seem to others to be forsaken of God; and they themselves may sometimes think they are; and they may be forsaken for a small moment, when God withdraws his gracious presence, or does not afford immediate help; but never finally and totally. This David's enemies concluded, from the distressed condition he was in, being obliged to leave his family and court, and flee from his son, and wander up and down with a small retinue; and this they said to one another, to encourage themselves to lay violent hands upon him, which they thought they might do with ease and impunity; wherefore it follows, persecute and take him; pursue after him eagerly and diligently; lose no time; and, when come up to him, seize upon him, without any fear of God or man; for there is none to deliver him; out of our hands. God will not, for he has forsaken him; and men cannot, for he has not an army sufficient to defend him or recover him.

Verse 12

O God, be not far from me,.... God is everywhere, at hand and afar off, with regard to his being, power, and providence; his glorious presence is in heaven, his gracious presence is with his people; but, when he hides his face, he seems to be at a distance; and this they cannot bear, and therefore deprecate it; see Psa 10:1; O my God, make haste for my help; he knew that his help was in God, and that there was none for him elsewhere; and that he could help him when none else could, and was a present help in time of trouble; and it being such a time with him, and his case desperate, he desires the Lord that he would make haste; and he addresses him as his own God, the consideration of which encouraged his faith and hope in him, and carried in it an argument to help him; see Psa 119:94.

Verse 13

Let them be confounded,.... See Psa 70:2; and consumed; like smoke; see Psa 37:20; as antichrist will be with the breath of Christ's mouth, and the brightness of his coming, Th2 2:8; that are adversaries to my soul; that hated him with a diabolical hatred, as the devil hates the souls of men, and who has his name "Satan" from the word here used; all wicked men are Satans, full of enmity against God, and all good men; and such were David's enemies, spiteful and malicious, and nothing would satisfy them but his life; let them be covered with reproach and dishonour; as with a garment: that seek my hurt; see Psa 35:26; as Absalom and his company; so Arama.

Verse 14

But I will hope continually,.... For deliverance and salvation from present outward troubles, for; more grace here and glory hereafter: it is the excellency of the grace of hope to be exercised in times of affliction and distress, and with Abraham to believe in hope against hope; and then it is that this grace is eminently and remarkably useful: it is an anchor to the soul when in distress, which keeps it firm and steadfast; and an helmet, which covers the head in the day of battle; in the exercise of which the believer glories in tribulation: it is an abiding grace, and should be continually exercised by those that have it, which is to abound in it; but this must be through the power of the Holy Ghost, Rom 15:13; and will yet praise thee more and more; or "will add to all thy praise" (b); to former praises and thanksgivings, fresh ones, as his mercies were renewed to him, and he was daily loaded with benefits. (b) "omnibus laudibus tuis adjiciam", Tigurine version.

Verse 15

My mouth shall show forth thy righteousness,.... Both his punitive justice in taking vengeance on his enemies, agreeably to the above imprecations; and his faithfulness in the performance of promises of good things unto him; as also his essential righteousness displayed and glorified in the redemption that is by Christ; and particularly the righteousness of Christ, accepted of God, and imputed by him; which the psalmist with his mouth declared his faith in, expressed his joy at, and set forth in a strong manner the glory and excellency of it, and determined to make mention of it, and of that only, as in Psa 71:16; and thy salvation all the day; both temporal and eternal; the glory of both, and praise for the same; for I know not the numbers thereof; of that righteousness and salvation, the numerous blessings which are contained in them; see Psa 40:5; or "though I know not the numbers of them" (c); though he could not fully declare the glories and excellencies of the righteousness and salvation of God, and the numerous mercies and rich grace included in them; yet he would attempt to set them forth in the best way he could, though in a feeble and imperfect manner. (c) "quamvis", Junius & Tremellius, Piscator, Gejerus; So Ainsworth.

Verse 16

I will go in the strength of the Lord God,.... Go on praising him, as he had determined to do in the preceding verses; not in his own strength, knowing that his heart was not always disposed aright or prepared and fit for such service; and that though the daily continuance of favours required constant praise, yet he needed always the aids of divine grace to raise his affection and song: or "I will go into the strengths of the Lord God" (d); the power of God is expressed in the plural number, to show the greatness of it, which is as a garrison to the believer; see Pe1 1:5; a strong hold, a strong tower, a strong habitation, as in Psa 71:3; into which he goes by faith, and is there safe, in all times of distress and danger: or the sense is, that he would go into the house of God, the temple and sanctuary, and in his strength perform the duties of public worship there; and it may include all religious actions, private and public, and every, spiritual undertaking; which ought to be attempted and performed, not in our own strength, but in the strength of the Lord: man is become, through sin, a weak and impotent creature; though he is very hard to be brought to a sense and acknowledgment of his weakness; true believers are sensible of it, and own it; and such, knowing that there is a sufficiency of strength in Christ for them, look and go to him for it; to do otherwise, to attempt to do anything in our own strength, betrays our weakness, folly, and vanity, and is dangerous, attended with bad consequences, and never succeeds well: the Apostle Peter is an instance of this, Mat 26:33; I will make mention of thy righteousness, even of thine only; and that before the Lord himself: not his own righteousness, which he knew would not justify him in his sight, nor render him acceptable to him; nor furnish out a plea or argument why he should receive any favour from him; and therefore resolves not to mention it; but the righteousness of Christ, which is the righteousness of God, which he approves of, accepts, and imputes. This is a pure, perfect, and spotless righteousness, which God is well pleased with; honours his law, satisfies his justice, and so justifies in his sight; and renders person and service acceptable to him; and therefore with great pleasure and boldness, may be mentioned unto as it should be to Christ himself also; by ascribing it to him, as the author of it; by expressing a desire to be found in it; to have faith of interest in it, and joy on account of it; and by owning him openly and freely as the Lord our righteousness: and we should make mention of it to others, in praise of it; extolling it as the righteousness of God, and not a creature; and so sufficient to justify many, even all the seed of Israel; as the best robe of righteousness, better than the best of man's, better than Adam's in innocence, or than the angels' in heaven; as a law honouring and justice satisfying one, and as an everlasting one. And we should put ourselves in mind of it, and, by repeated acts of faith, put it on as our justifying righteousness; since much of our joy, peace, and comfort, depend upon it. And this, and this only, is to be made mention of; it is only in the Lord that there is righteousness: as there is salvation in him, and in no other, so there is righteousness in him, and in no other; wherefore no other is to be mentioned along with it: justification is not partly by Christ's righteousness, and partly by our own; but only by his, and through faith in it; see Rom 9:32. (d) "in fortitudines", Montanus; "in potentias", V. L. Vatablus.

Verse 17

O God, thou hast taught me from my youth,.... The corruption of human nature; the weakness and impotence of it, to everything that is spiritually good; and the need of continual strength and grace from Christ, to go to him for righteousness and strength, life and salvation, and to walk by faith on him; the doctrine of justification by the righteousness of Christ, and the insufficiency of his own; the will, ways, and worship of God; and all the duties of religion, prayer, praise, &c. and whoever were the instruments, or whatever were the means, of teaching David these things, he ascribes it to God. Whether his parents, or the priests and Levites, taught him the sacrifices and ordinances of the law, it was the Lord that blessed instructions to him; and that taught him by providences and precepts, and by his Holy Spirit. And a wonderful blessing it is to be taught of God, and not of men, things relating both to doctrine and practice; and it is an addition to it to be taught these things early, as David was from his youth; and therefore the Lord was so soon the object of his faith and trust, Psa 71:5; and, as Timothy, from a child, was acquainted with the holy Scriptures, and the things contained in them, which are able to make wise unto salvation, Isa 29:13; and hitherto have I declared thy wondrous works: not only of nature and providence, but of grace; the treasuring up of all grace, and the blessings of it in Christ; the work of redemption by him; the work of regeneration and conversion by his Spirit; and the perseverance of the saints by his grace and strength; which are all wonderful and amazing. And as the psalmist saw his interest in these things, and had an experience of them, he declared them to others for their encouragement, and to the glory of all the three Persons; see Psa 66:16.

Verse 18

Now also, when I am old and grayheaded, O God, forsake me not,.... A repetition of his request, Psa 71:9; with a reason annexed to it, suggested in the following words: until I have showed thy strength unto this generation; or, "thine arm" (e); which sometimes the Messiah, Isa 53:1; who is the power of by whom he made the worlds, and in whom all things consist; and who has wrought out the salvation people; and is the arm on which they lean, and they are upheld. And the psalmist may be thought to desire that he might be continued a little longer, and be favoured with the presence of God, and the influences of his Spirit and grace; that he might show forth in prophecy, both by word and writing, to the men of the then present age, more things concerning the person, office, and grace of Christ; his sufferings, death, resurrection from the dead, and session at the right hand of God; things which are spoken of in the book of Psalms. Sometimes the arm of the Lord denotes his power and strength, Psa 44:3; and so it may be taken here; and the next clause seems to be an explanation of it: and thy power; or "even thy power", to everyone that is to come; that is, to come into the world, that is to be born into it; namely, the power of God, not only in creating all things out of nothing, and supporting what is made; but in the redemption of men, in the conversion of sinners, and in the preservation of the saints, and in enabling them to hold on and out unto the end: and which is shown forth by the psalmist in what he has committed to writing; and which continue, and will continue, to the end of the world, for the instruction of those that come into it; see Psa 22:31. (e) "brachium tuum", V. L. Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator, &c.

Verse 19

Thy righteousness also, O God, is very high,.... Or, "unto the place on high" (f); it reaches unto heaven, as the mercy, truth, and faithfulness of God, are said to do, Psa 36:5. The righteousness of Christ is accepted of with God the Father in heaven; it is in Christ, who is there at the right hand of God; and it is higher and infinitely above any righteousness of a creature, angel's or man's; who hast done great things; in nature, in forming the world out of nothing, and in upholding all creatures in their beings; in providence, in governing the world, and ordering all things in it for the best, and to answer the wisest purposes; in grace, in the salvation of lost sinners by Christ; in the justification of them by his righteousness; and in the atonement and pardon of their sins, through his blood and sacrifice; in the regeneration of them by his grace; in making and performing exceeding great and precious promises, and in giving them eternal life; O God, who is like unto thee? either for greatness or goodness; for power or for mercy; for justice, truth, and faithfulness; for the perfections of his nature, or the works of his hands; and to be praised, reverenced and adored, as he is; see Psa 89:6. (f) "usque in excelsum", Pagninus, Montanus, Gejerus; "in altum usque", Junius & Tremellius, Piscator.

Verse 20

Thou, which hast showed me great and sore troubles,.... Or, "made him to see" (g); that is, to experience. David had his troubles, and these were great, both as to quantity and quality; and very grievous and hard to be borne, and were very trying and afflictive: some outward, such as he endured when persecuted by Saul; and afterwards in his own family, though the incest of Ammon, the murder of him by Absalom, and Absalom's rebellion against him; the curses of Shimei, and the bickerings of the sons of Zeruiah; with many others: and some inward, arising from the corruptions of his heart, the hidings of God's face, and the temptations of Satan. His experience of all which he ascribes, not to instruments or second causes, but to God himself; who had either laid them upon him, or suffered them to befall him, for wise ends of his glory, and his servant's good. There is in this clause and the following, a "Keri" and a "Cetib"; according to the "Cetib", or writing in the text, it is, "who hast showed us"; and so the Targum renders it: but according to the "Keri" in the margin, and the points, it is as we read; so it is in the Septuagint and Oriental versions, and both may be retained; for David's troubles, and those of other saints, are much the same; shalt quicken me again; either raise him from so great a death of afflictions, in which he seemed to be as a dead man, both by himself and others, to a more comfortable and happy state and condition, in which he might live more free from vexation and trouble: or, in a spiritual sense, quicken him, being dead and lifeless, in the exercise of grace, and discharge of duty; which is usually done by the word and ordinances, and to purpose, by the discoveries of the love of God, which excite grace, and animate to duty. And this is God's work, and may be called a quickening again in distinction from the first quickening, when dead in trespasses and sins; and shalt bring me up again from the depths of the earth; expressive of a very low estate, either of body or mind, into which he had been brought; see Psa 130:1. Could the psalm be understood of Christ, this and the preceding clause might be applied to his resurrection from the dead; see Eph 4:9; and to the resurrection of the saints; on which the faith of Christ and his people is exercised, (g) "fecisti me videre", Vatablus, Cocceius, Gejerus; "videre et experiri fecisti nos", Michaelis.

Verse 21

Thou shalt increase my greatness,.... His temporal greatness, as he did, by crushing the rebellion of his son; returning him to his palace and family; and giving him rest from his enemies all around: and his spiritual greatness, by favouring him with his presence; by shedding abroad his love in his heart; by enlarging his experience; increasing his faith, causing his love to abound, and him to grow in every grace, and in the knowledge of Christ; and comfort me on every side; by his Spirit, word, and ordinances; by his truths and promises; with his rod and staff; and with mercy, grace, and lovingkindness. The phrase denotes the abundance of comfort, which should come as it were from every quarter, and encompass him about.

Verse 22

I will also praise thee with the psaltery,.... An instrument of music; See Gill on Psa 33:2; even thy truth, O my God; that is, his faithfulness in fulfilling his promises, which is never suffered to fail; unto thee will I sing with the harp; another instrument of music; and both typical of the spiritual melody in the heart, which believers make in praising the Lord, when they sing the Lamb's new song; see Rev 14:2; O thou Holy One of Israel; the God of Israel, that dwells among them, and sanctifies them; and who is essentially and perfectly holy in himself, and in all his ways and works; the remembrance of which occasions praise and thankfulness, Psa 97:12.

Verse 23

My lips shall greatly rejoice when I sing unto thee,.... Both with vocal and instrumental music; this is praising the Lord with joyful lips, Psa 63:5; and my soul, which thou hast redeemed; signifying that it would not be lip labour, or bodily service, only that he should perform; but that his heart would go along with his lips in praise; and that under a sense of redeeming love, than which nothing can more strongly engage in such work, Psa 103:1. For the redemption of the soul is exceeding precious; being the contrivance of infinite wisdom, the fruit of divine grace, and owing to the blood and sacrifice of Christ.

Verse 24

My tongue also shall talk of thy righteousness all the day long,.... See Gill on Psa 71:16; for they are confounded; his adversaries, for whose confusion he prayed, Psa 71:13; for they are brought unto shame that seek my hurt; as Absalom and Ahithophel, being both brought to a shameful end. Next: Psalms Chapter 72

Verse 1

Stayed upon Jahve, his ground of trust, from early childhood up, the poet hopes and prays for deliverance out of the hand of the foe. The first of these two strophes (Psa 71:1-3) is taken from Psa 31:2-4, the second (Psa 71:4-6, with the exception of Psa 71:4 and Psa 71:6) from Psa 22:10-11; both, however, in comparison with Psa 70:1-5 exhibit the far more encroaching variations of a poet who reproduces the language of others with a freer hand. Olshausen wishes to read מעוז in Psa 71:3, Psa 90:1; Psa 91:9, instead of מעון, which he holds to be an error in writing. But this old Mosaic, Deuteronomial word (vid., on Psa 90:1) - cf. the post-biblical oath המעון (by the Temple!) - is unassailable. Jahve, who is called a rock of refuge in Psa 31:3, is here called a rock of habitation, i.e., a high rock that cannot be stormed or scaled, which affords a safe abode; and this figure is pursued still further with a bold remodelling of the text of Psa 31:3 : לבוא תּמיד, constantly to go into, i.e., which I can constantly, and therefore always, as often as it is needful, betake myself for refuge. The additional צוּית is certainly not equivalent to צוּה; it would more likely be equivalent to אשׁר צוית; but probably it is an independent clause: Thou hast (in fact) commanded, i.e., unalterably determined (Psa 44:5; Psa 68:29; Psa 133:3), to show me salvation, for my rock, etc. To the words לבוא תמיד צוית corresponds the expression לבית מצודות in Psa 31:3, which the lxx renders καὶ εἰς οἶκον καταφυγῆς, whereas instead of the former three words it has καὶ εἰς τόπον ὀχυρόν, and seems to have read לבית מבצרות, cf. Dan 11:15 (Hitzig). In Psa 71:5, Thou art my hope reminds one of the divine name מקוה ישׂראל in Jer 17:13; Jer 50:7 (cf. ἡ ἐλπίς ἡμῶν used of Christ in Ti1 1:1; Col 1:27). נסמכתּי is not less beautiful than השׁלכתּי in Psa 22:11. In its incipient slumbering state (cf. Psa 3:6), and in its self-conscious continuance. He was and is the upholding prop and the supporting foundation, so to speak, of my life. And גוזי instead of גּחי in Psa 22:10, is just such another felicitous modification. It is impracticable to define the meaning of this גוזי according to גּזה = גּזה, Arab. jz', retribuere (prop. to cut up, distribute), because גּמל is the representative of this Aramaeo-Arabic verb in the Hebrew. Still less, however, can it be derived from גּוּז, transire, the participle of which, if it would admit of a transitive meaning = מוציאי (Targum), ought to be גּזי. The verb גּזה, in accordance with its radical signification of abscindere (root גז, synon. קץ, קד, קט, and the like), denotes in this instance the separating of the child from the womb of the mother, the retrospect going back from youth to childhood, and even to his birth. The lxx σκεπαστής (μου) is an erroneous reading for ἐκσπαστής, as is clear from Psa 22:10, ὁ ἐκσπάσας με. הלּל בּ, Psa 44:9 (cf. שׂיח בּ, Psa 69:13), is at the bottom of the expression in Psa 71:6. The God to whom he owes his being, and its preservation thus far, is the constant, inexhaustible theme of his praise.

Verse 7

Brought safely through dangers of every kind, he is become כּמופת, as a wonder, a miracle (Arabic aft from afata, cognate afaka, הפך, 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: מחסי־עז, as in Sa2 22:33. עז 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 (לעת, as in Gen 8:11) of old age - he is therefore already an old man (זקן), though only just at the beginning of the זקנה. 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. לי, Psa 71:10, does not belong to אויבי, as it dies not in Psa 27:2 also, and elsewhere. The ל is that of relation or of reference, as in Psa 41:6. The unnecessary לאמר 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 הישׁה the Ker substitutes חוּשׁה, which is the form exclusively found elsewhere.

Verse 13

In view of Psa 40:15 (Psa 70:3), Psa 35:4, Psa 35:26; Psa 109:29, and other passages, the reading of יכּלמוּ, with the Syriac, instead of יכלוּ in Psa 71:13 commends itself; but there are also other instances in this Psalm of a modification of the original passages, and the course of the thoughts is now climactic: confusion, ruin (cf. Ps 6:11), and in fact ruin accompanied by reproach and shame. This is the fate that the poet desires for his deadly foes. In prospect of this he patiently composes himself, Psa 71:14 (cf. 31:25); and when righteous retribution appears, he will find new matter and ground and motive for the praise of God in addition to all such occasion as he has hitherto had. The late origin of the Psalm betrays itself again here; for instead of the praet. Hiph. הוסיף (which is found only in the Books of Kings and in Ecclesiastes), the older language made use of the praet. Ka. Without ceasing shall his mouth tell (ספּר, as in Jer 51:10) of God's righteousness, of God's salvation for he knows not numbers, i.e., the counting over or through of them (Psa 139:17.); (Note: The lxx renders οὐκ ἔγνων πραγματείας; the Psalterium Romanum, non cognovi negotiationes; Psalt. Gallicum (Vulgate), non cognovi literaturam (instead of which the Psalt. Hebr., literaturas). According to Bttcher, the poet really means that he did not understand the art of writing.) the divine proofs of righteousness or salvation עצמוּ מסּפּר (Psa 40:6), they are in themselves endless, and therefore the matter also which they furnish for praise is inexhaustible. He will tell those things which cannot be so reckoned up; he will come with the mighty deeds of the Lord Jahve, and with praise acknowledge His righteousness, Him alone. Since גּברות, like the New Testament δυνάμεις, usually signifies the proofs of the divine גּבוּרה (e.g., Psa 20:7), the Beth is the Beth of accompaniment, as e.g., in Psa 40:8; Psa 66:13. בּוא בּ, vernire cum, is like Arab. j'â' b (atâ), equivalent to afferre, he will bring the proofs of the divine power, this rich material, with him. It is evident from Psa 71:18. that בגברות does not refer to the poet (in the fulness of divine strength), but, together with צדקתך, forms a pair of words that have reference to God. לבדּך, according to the sense, joins closely upon the suffix of צדקתך (cf. Ps 83:19): Thy righteousness (which has been in mercy turned towards me), Thine alone (te solum = tui solius). From youth up God has instructed him, viz., in His ways (Psa 25:4), which are worthy of all praise, and hitherto (עד־הנּה, found only in this passage in the Psalter, and elsewhere almost entirely confined to prose) has he, "the taught of Jahve" (למּוּד ה), had to praise the wonders of His rule and of His leadings. May God, then, not forsake him even further on עד־זקנה ושׂיבה. The poet is already old (זקן), and is drawing ever nearer to שׂיבה, silvery, hoary old age (cf. Sa1 12:2). May God, then, in this stage of life also to which he has attained, preserve him in life and in His favour, until (עד = עד־אשׁר, as in Psa 132:5; Gen 38:11, and frequently) he shall have declared His arm, i.e., His mighty interposition in human history, to posterity (דּור), and to all who shall come (supply אשׁר), i.e., the whole of the future generation, His strength, i.e., the impossibility of thwarting His purposes. The primary passage for this is Psa 22:31.

Verse 19

The thought of this proclamation so thoroughly absorbs the poet that he even now enters upon the tone of it; and since to his faith the deliverance is already a thing of the past, the tender song with its uncomplaining prayer dies away into a loud song of praise, in which he pictures it all to himself. Without Psa 71:19-21 being subordinate to עד־אגיד in Psa 71:18, וצדקתך is coupled by close connection with בגורתך. Psa 71:19 is an independent clause; and עד־מרום takes the place of the predicate: the righteousness of God exceeds all bounds, is infinite (Psa 36:6., Psa 57:11). The cry כמוך מי, as in Psa 35:10; Psa 69:9, Jer 10:6, refers back to Exo 15:11. According to the Chethb, the range of the poet's vision widens in Psa 71:20 from the proofs of the strength and righteousness of God which he has experienced in his own case to those which he has experienced in common with others in the history of his own nation. The Ker (cf. on the other hand Psa 60:5; Psa 85:7; Deu 31:17) rests upon a failing to discern how the experiences of the writer are interwoven with those of the nation. תּשׁוּב in both instances supplies the corresponding adverbial notion to the principal verb, as in Psa 85:7 (cf. Psa 51:4). תּהום, prop. a rumbling, commonly used of a deep heaving of waters, here signifies an abyss. "The abysses of the earth" (lxx ἐκ τῶν ἀβύσσων τῆς γῆς, just as the old Syriac version renders the New Testament ἄβυσσος, e.g., in Luk 8:31, by Syr. tehūmā') are, like the gates of death (Psa 9:14), a figure of extreme perils and dangers, in the midst of which one is as it were half hidden in the abyss of Hades. The past and future are clearly distinguished in the sequence of the tenses. When God shall again raise His people out of the depth of the present catastrophe, then will He also magnify the גּדלּה of the poet, i.e., in the dignity of his office, by most brilliantly vindicating him in the face of his foes, and will once more (תּסּוב, fut. Niph. like תּשׁוּב ekil .h above) comfort him. He on his part will also (cf. Job 40:14) be grateful for this national restoration and this personal vindication: he will praise God, will praise His truth, i.e., His fidelity to His promises. בּכלי נבל instead of בּנבל sounds more circumstantial than in the old poetry. The divine name "The Holy One of Israel" occurs here for the third time in the Psalter; the other passages are Psa 78:41; Psa 89:19, which are older in time, and older also than Isaiah, who uses it thirty times, and Habakkuk, who uses it once. Jeremiah has it twice (Jer 50:29; Jer 51:5), and that after the example of Isaiah. In Psa 71:23, Psa 71:24 the poet means to say that lips and tongue, song and speech, shall act in concert in the praise of God. תּרנּנּה with Dagesh also in the second Nun, after the form תּקוננּה, תּשׁכּנּה, side by side with which we also find the reading תּרנּנּה, and the reading תּרנּנה, which is in itself admissible, after the form תּאמנה, תּעגנה, but is here unattested. (Note: Heidenheim reads תּרנּנּה with Segol, following the statement of Ibn-Bil'am in his טעמי המקרא and of Mose ha-Nakdan in his דרכי הנקוד, that Segol always precedes the ending נּה, with the exception only of הנּה and האזנּה. Baer, on the other hand, reads תונּנּה, following Aben-Ezra and Kimchi (Michlol 66b).) The cohortative after כּי (lxx ὅταν) is intended to convey this meaning: when I feel myself impelled to harp unto Thee. In the perfects in the closing line that which is hoped for stands before his soul as though it had already taken place. כי is repeated with triumphant emphasis.

Verse 1

Two things in general David here prays for - that he might not be confounded and that his enemies and persecutors might be confounded. I. He prays that he might never be made ashamed of his dependence upon God nor disappointed in his believing expectations from him. With this petition every true believer may come boldly to the throne of grace; for God will never disappoint the hope that is of his own raising. Now observe here, 1. How David professes his confidence in God, and with what pleasure and grateful variety of expression he repeats his profession of that confidence, still presenting the profession of it to God and pleading it with him. We praise God, and so please him, by telling him (if it be indeed true) what an entire confidence we have in him (Psa 71:1): "In thee, O Lord! and in thee only, do I put my trust. Whatever others do, I choose the God of Jacob for my help." Those that are entirely satisfied with God's all-sufficiency and the truth of his promise, and in dependence upon that, as sufficient to make them amends, are freely willing to do and suffer, to lose and venture, for him, may truly say, In thee, O Lord! do I put my trust. Those that will deal with God must deal upon trust; if we are shy of dealing with him, it is a sign we do not trust him. Thou art my rock and my fortress (Psa 71:3); and again, "Thou art my refuge, my strong refuge" (Psa 71:7); that is, "I fly to thee, and am sure to be safe in thee, and under thy protection. If thou secure me, none can hurt me. Thou art my hope and my trust" (Psa 71:5); that is, "thou hast proposed thyself to me in thy word as the proper object of my hope and trust; I have hoped in thee, and never found it in vain to do so." 2. How his confidence in God is supported and encouraged by his experiences (Psa 71:5, Psa 71:6): "Thou hast been my trust from my youth; ever since I was capable of discerning between my right hand and my left, I stayed myself upon thee, and saw a great deal of reason to do so; for by thee have I been holden up from the womb." Ever since he had the use of his reason he had been a dependent upon God's goodness, because ever since he had had a being he had been a monument of it. Note, The consideration of the gracious care which the divine Providence took of us in our birth and infancy should engage us to an early piety and constant devotedness to his honour. He that was our help from our birth ought to be our hope from our youth. If we received so much mercy from God before we were capable of doing him any service, we should lose no time when we are capable. This comes in here as a support to the psalmist in his present distress; not only that God had given him his life and being, bringing him out of his mother's bowels into the world, and providing that he should not die from the womb, nor give up the ghost when he came out of the belly, but that he had betimes made him one of his family: "Thou art he that took me out of my mother's bowels into the arms of thy grace, under the shadow of thy wings, into the bond of thy covenant; thou tookest me into thy church, as a son of thy handmaid, and born in thy house, Psa 116:16. And therefore," (1.) "I have reason to hope that thou wilt protect me; thou that hast held me up hitherto wilt not let me fall now; thou that madest me wilt not forsake the work of thy own hands; thou that helpedst me when I could not help myself wilt not abandon me now that I am as helpless as I was then." (2.) "Therefore I have reason to resolve that I will devote myself unto thee: My praise shall therefore be continually of thee;" that is, "I will make it my business every day to praise thee and will take all occasions to do it." 3. What his requests to God are, in this confidence. (1.) That he might never be put to confusion (Psa 71:1), that he might not be disappointed of the mercy he expected and so made ashamed of his expectation. Thus we may all pray in faith that our confidence in God may not be our confusion. Hope of the glory of God is hope that makes not ashamed. (2.) That he might be delivered out of the hand of his enemies (Psa 71:2): "Deliver me in thy righteousness. As thou art the righteous Judge of the world, pleading the cause of the injured and punishing the injurious, cause me in some way or other to escape" (God will, with the temptation, make a way to escape, Co1 10:13): "Incline thy ear unto my prayers, and, in answer to them, save me out of my troubles, Psa 71:4. Deliver me, O my God! out of the hands of those that are ready to pull me in pieces." Three things he pleads for deliverance: - [1.] The encouragement God had given him to expect it: Thou hast given commandment to save me (Psa 71:3); that is, thou hast promised to do it, and such efficacy is there in God's promises that they are often spoken of as commands, like that, Let there be light, and there was light. He speaks, and it is done. [2.] The character of his enemies; they are wicked, unrighteous, cruel men, and it will be for the honour of God to appear against them (Psa 71:4), for he is a holy, just, and good God. [3.] The many eyes that were upon him (Psa 71:7): "I am as a wonder unto many; every one waits to see what will be the issue of such extraordinary troubles as I have fallen into and such extraordinary confidence as I profess to have in God." Or, "I am looked upon as a monster, am one whom every body shuns, and therefore am undone if the Lord be not my refuge. Men abandon me, but God will not." (3.) That he might always find rest and safety in God (Psa 71:3): Be thou my strong habitation; by thou to me a rock of repose, whereto I may continually resort. Those that are at home in God, that live a life of communion with him and confidence in him, that continually resort unto him by faith and prayer, having their eyes ever towards him, may promise themselves a strong habitation in him, such as will never fall of itself nor can ever be broken through by any invading power; and they shall be welcome to resort to him continually upon all occasions, and not be upbraided as coming too often. (4.) That he might have continual matter for thanksgiving to God, and might be continually employed in that pleasant work (Psa 71:8): "Let my mouth be filled with thy praise, as now it is with my complaints, and then I shall not be ashamed of my hope, but my enemies will be ashamed of their insolence." Those that love God love to be praising him, and desire to be doing it all the day, not only in their morning and evening devotions, not only seven times a day (Psa 119:164), but all the day, to intermix with all they say something or other that may redound to the honour and praise of God. They resolve to do it while they live; they hope to be doing it eternally in a better world. (5.) That he might not be neglected now in his declining years (Psa 71:9): Cast me not off now in the time of my old gage; forsake me not when my strength fails. Observe here, [1.] The natural sense he had of the infirmities of age: My strength fails. Where there was strength of body and vigour of mind, strong sight, a strong voice, strong limbs, alas! in old age they fail; the life is continued, but the strength is gone, or that which is his labour and sorrow, Psa 90:10. [2.] The gracious desire he had of the continuance of God's presence with him under these infirmities: Lord, cast me not off; do not then forsake me. This intimates that he should look upon himself as undone if God should abandon him. To be cast off and forsaken of God is a thing to be dreaded at any time, especially in the time of old age and when our strength fails us; for it is God that is the strength of our heart. But it intimates that he had reason to hope God would not desert him; the faithful servants of God may be comfortably assured that he will not cast them off in old age, nor forsake them when their strength fails them. He is a Master that is not wont to cast off old servants. In this confidence David here prays again (Psa 71:12): "O God! be not far from me; let me not be under the apprehension of thy withdrawings, for then I am miserable. I my God! a God in covenant with me, make haste for my help, lest I perish before help come." II. He prays that his enemies might be made ashamed of their designs against him. Observe, 1. What it was which they unjustly said against him, Psa 71:10, Psa 71:11. Their plot was deep and desperate; it was against his life: They lay wait for my soul (Psa 71:10), and are adversaries to that, Psa 71:13. Their powers and policies were combined: They take counsel together. And very insolent they were in their deportment: They say, God has forsaken him; persecute and take him. Here their premises are utterly false, that because a good man was in great trouble and had continued long in it, and was not so soon delivered as perhaps he expected, therefore God had forsaken him and would have no more to do with him. All are not forsaken of God who think themselves so or whom others think to be so. And, as their premises were false, so their inference was barbarous. If God has forsaken him, then persecute and take him, and doubt not but to make a prey of him. This is talking to the grief of one whom God has smitten, Psa 69:26. But thus they endeavour to discourage David, as Sennacherib endeavoured to intimidate Hezekiah by suggesting that God was his enemy and fought against him. Have I now come up without the Lord against this city, to destroy it? Isa 36:10. It is true, if God has forsaken a man, there is none to deliver him; but therefore to insult over him ill becomes those who are conscious to themselves that they deserve to be for ever forsaken of God. But rejoice not against me, O my enemy! though I fall, I shall rise. He that seems to forsake for a small moment will gather with everlasting kindness. 2. What it was which he justly prayed for, from a spirit of prophecy, not a spirit of passion (Psa 71:13): "Let them be confounded and consumed that are adversaries to my soul. If they will not be confounded by repentance, and so saved, let them be confounded with everlasting dishonour, and so ruined." God will turn into shame the glory of those who turn into shame the glory of God and his people.

Verse 14

David is here in a holy transport of joy and praise, arising from his faith and hope in God; we have both together Psa 71:14, where there is a sudden and remarkable change of his voice; his fears are all silenced, his hopes raised, and his prayers turned into thanksgivings. "Let my enemies say what they will, to drive me to despair, I will hope continually, hope in all conditions, in the most cloudy and dark day; I will live upon hope and will hope to the end." Since we hope in one that will never fail us, let not our hope in him fail us, and then we shall praise him yet more and more. "The more they reproach me the more closely will I cleave to thee; I will praise thee more and better than ever I have done yet." The longer we live the more expert we should grow in praising God and the more we should abound in it. I will add over and above all thy praise, all the praise I have hitherto offered, for it is all too little. When we have said all we can, to the glory of God's grace, there is still more to be said; it is a subject that can never be exhausted, and therefore we should never grow weary of it. Now observe, in these verses, I. How his heart is established in faith and hope; and it is a good thing that the heart be so established. Observe, 1. What he hopes in, Psa 71:16. (1.) In the power of God: "I will go in the strength of the Lord God, not sit down in despair, but stir up myself to and exert myself in my work and warfare, will go forth and go on, not in any strength of my own, but in God's strength - disclaiming my own sufficiency and depending on him only as all-sufficient - in the strength of his providence and in the strength of his grace." We must always go about God's work in his strength, having our eyes up unto him to work in us both to will and to do. (2.) In the promise of God: "I will make mention of thy righteousness, that is, thy faithfulness to every word which thou hast spoken, the equity of thy disposals, and thy kindness to thy people that trust in thee. This I will make mention of as my plea in prayer for thy mercy." We may very fitly apply it to the righteousness of Christ, which is called the righteousness of God by faith, and which is witnessed by the law and the prophets; we must depend upon God's strength for assistance and upon Christ's righteousness for acceptance. In the Lord have I righteousness and strength, Isa 45:24. 2. What he hopes for. (1.) He hopes that God will not leave him in his old age, but will be the same to him to the end that he had been all along, Psa 71:17, Psa 71:18. Observe here, [1.] What God had done for him when he was young: Thou hast taught me from my youth. The good education and good instructions which his parents gave him when he was young he owns himself obliged to give God thanks for as a great favour. It is a blessed thing to be taught of God from our youth, from our childhood to know the holy scriptures, and it is what we have reason to bless God for. [2.] What he had done for God when he was middle-aged: He had declared all God's wondrous works. Those that have not good when they are young must be doing good when they are grown up, and must continue to communicate what they have received. We must own that all the works of God's goodness to us are wondrous works, admiring he should do so much for us who are so undeserving, and we must make it our business to declare them, to the glory of God and the good of others. [3.] What he desired of God now that he was old: Now that I am old and gray-headed, dying to this world and hastening to another, O God! forsake me not. This is what he earnestly desires and confidently hopes for. Those that have been taught of God from their youth, and have made it the business of their lives to honour him, may be sure that he will not leave them when they are old and gray-headed, will not leave them helpless and comfortless, but will make the evil days of old age their best days, and such as they shall have occasion to say they have pleasure in. [4.] What he designed to do for God in his old age: "I will not only show thy strength, by my own experience of it, to this generation, but I will leave my observations upon record for the benefit of posterity, and so who it to every one that is to come." As long as we live we should be endeavouring to glorify God and edify one another; and those that have had the largest and longest experience of the goodness of God to them should improve their experiences for the good of their friends. It is a debt which the old disciples of Christ owe to the succeeding generations to leave behind them a solemn testimony to the power, pleasure, and advantage of religion, and the truth of God's promises. (2.) He hopes that God would revive him and raise him up out of his present low and disconsolate condition (Psa 71:20): Thou who hast made me to see and feel great and sore troubles, above most men, shalt quicken me again. Note, [1.] The best of God's saints and servants are sometimes exercised with great and sore troubles in this world. [2.] God's hand is to be eyed in all the troubles of the saints, and that will help to extenuate them and make them seem light. He does not say, "Thou hast burdened me with those troubles," but "shown them to me," as the tender father shows the child the rod to keep him in awe. [3.] Though God's people be brought ever so low he can revive them and raise them up. Are they dead? he can quicken them again. See Co2 1:9. Are they buried, as dead men out of mind? he can bring them up again from the depths of the earth, can cheer the most drooping spirit and raise the most sinking interest. [4.] If we have a due regard to the hand of God in our troubles, we may promise ourselves, in due time, a deliverance out of them. Our present troubles, though great and sore, shall be no hindrance to our joyful resurrection from the depths of the earth, witness our great Master, to whom this may have some reference; his Father showed him great and sore troubles, but quickened him and brought him up from the grave. (3.) He hopes that God would not only deliver him out of his troubles, but would advance his honour and joy more than ever (Psa 71:21): "Thou shalt not only restore me to my greatness again, but shalt increase it, and give me a better interest, after this shock, than before; thou shalt not only comfort me, but comfort me on every side, so that I shall see nothing black or threatening on any side." Note, Sometimes God makes his people's troubles contribute to the increase of their greatness, and their sun shines the brighter for having been under a cloud. If he make them contribute to the increase of their goodness, that will prove in the end the increase of their greatness, their glory; and if he comfort them on every side, according to the time and degree wherein he has afflicted them on every side, they will have no reason to complain. When our Lord Jesus was quickened again, and brought back from the depths of the earth, his greatness was increased, and he entered on the joy set before him. (4.) He hopes that all his enemies would be put to confusion, Psa 71:24. He speaks of it with the greatest assurance as a thing done, and triumphs in it accordingly: They are confounded, they are brought to shame, that seek my hurt. His honour would be their disgrace and his comfort their vexation. II. Let us now see how his heart is enlarged in joy and praises, how he rejoices in hope, and sings in hope for we are saved by hope. 1. He will speak of God's righteousness and his salvation, as great things, things which he was well acquainted with, and much affected with, which he desired God might have the glory of and others might have the comfortable knowledge of (Psa 71:15): My mouth shall show forth thy righteousness and thy salvation; and again (Psa 71:24), My tongue shall talk of thy righteousness, and this all the day. God's righteousness, which David seems here to be in a particular manner affected with, includes a great deal: the rectitude of his nature, the equity of his providential disposals, the righteous laws he has given us to be ruled by, the righteous promises he has given us to depend upon, and the everlasting righteousness which his Son has brought in for our justification. God's righteousness and his salvation are here joined together; let no man think to put them asunder, nor expect salvation without righteousness, Psa 50:23. If these two are made the objects of our desire, let them be made the subjects of our discourse all the day, for they are subjects that can never be exhausted. 2. He will speak of them with wonder and admiration, as one astonished at the dimensions of divine love and grace, the height and depth, the length and breadth, of it: "I know not the numbers thereof, Psa 71:15. Though I cannot give a particular account of thy favours to me, they are so many, so great (if I would count them, they are more in number than the sand, Psa 40:5), yet, knowing them to be numberless, I will be still speaking of them, for in them I shall find new matter," Psa 71:19. The righteousness that is in God is very high; that which is done by him for his people is very great: put both together, and we shall say, O God! who is like unto thee? This is praising God, acknowledging his perfections and performances to be, (1.) Above our conception; they are very high and great, so high that we cannot apprehend them, so great that we cannot comprehend them. (2.) Without any parallel; no being like him, no works like his: O God! who is like unto thee? None in heaven, none on earth, no angel, no king. God is a non-such; we do not rightly praise him if we do not own him to be so. 3. He will speak of them with all the expressions of joy and exultation, Psa 71:22, Psa 71:23. Observe, (1.) How he would eye God in praising him. [1.] As a faithful God: I will praise thee, even thy truth. God is made known by his word; if we praise that, and the truth of that, we praise him. By faith we set to our seal that God is true; and so we praise his truth. [2.] As a God in covenant with him: "O my God! whom I have consented to and avouched for mine." As in our prayers, so in our praises, we must look up to God as our God, and give him the glory of our interest in him and relation to him. [3.] As the Holy One of Israel, Israel's God in a peculiar manner, glorious in his holiness among that people and faithful to his covenant with them. It is God's honour that he is a Holy One; it is his people's honour that he is the Holy One of Israel. (2.) How he will express his joy and exultation. [1.] With his hand, in sacred music - with the psaltery, with the harp; at these David excelled, and the best of his skill shall be employed in setting forth God's praises to such advantage as might affect others. [2.] With his lips, in sacred songs: "Unto thee will I sing, to thy honour, and with a desire to be accepted of thee. My lips shall greatly rejoice when I sing unto thee, knowing they cannot be better employed." [3.] In both with his heart: "My soul shall rejoice which thou hast redeemed." Note, First, Holy joy is the very heart and life of thankful praise. Secondly, We do not make melody to the Lord, in singing his praises, if we do not do it with our hearts. My lips shall rejoice, but that is nothing; lip-labour, though ever so well laboured, if that be all, is but lost labour in serving God; the soul must be at work, and with all that is within us we must bless his holy name, else all about us is worth little. Thirdly, Redeemed souls ought to be joyful thankful souls. The work of redemption ought, above all God's works, to be celebrated by us in our praises. The Lamb that was slain, and has redeemed us to God, must therefore be counted worthy of all blessing and praise.

Verse 1

Ps 71 This untitled lament by an aging believer is more of a confession of confidence and hope than the cry of someone abandoned by God. The psalmist experienced God’s power and protection in his youth (71:5-8) and now prays for rescue from the adversaries who stalk him in his old age (71:9-13). Even in the midst of his peril, he continues to tell of God’s past faithfulness and looks forward with hope to a time when he can testify to the next generation that God is faithful and righteous.

71:1-4 The poet has learned to acknowledge God as the reliable rock who will do what is right toward him and his oppressors. See also 31:1-3.

Verse 5

71:5-6 The psalmist has trusted God throughout his life (see 22:9).

Verse 9

71:9-18 The aging believer turns to the Lord for hope. As questions from his adversaries get under his skin and his own strength fails, he asks God to answer his prayers. He does not seek answers to prayer for himself but so that he can tell the story to the next generation.

71:9 The poet prays for continued fellowship with God (see 9:10; 51:11). In his weakness, he needs the Lord’s strength even more (see 143:7).

Verse 10

71:10 In their plotting, the psalmist’s enemies take counsel and scheme together (2:2; 21:11; 31:13; 35:4; 63:9-10).

Verse 14

71:14 The psalmist contrasts his own goodness with his enemies’ evil; he centers his life in the Lord, even during hard times (see 9:17-18; 27:13-14).

Verse 19

71:19-21 God’s righteous character provides encouragement and strength in the midst of suffering. The wounded psalmist confesses faith in God’s ability to transform his misery and weakness into abundant life.

Verse 20

71:20 lift me up from the depths: The psalmist hopes for the renewal of an abundant earthly life. This later became grounds for belief in the resurrection of the dead.

Verse 21

71:21 Being assured of God’s comfort also assures the poet of God’s presence, care, and goodness (23:4, 6; 86:17). God’s comfort enhances the psalmist’s sense of being alive (see 119:50).

Verse 22

71:22-24 As he awaits God’s rescue, the psalmist prepares himself to declare with instruments and voice that God is faithful and righteous.