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Psalms 71:7
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- Keil-Delitzsch
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
John Gill Bible Commentary
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.
Psalms 71:7
Be My Rock of Refuge
6I have leaned on You since birth; You pulled me from my mother’s womb. My praise is always for You. 7I have become a portent to many, but You are my strong refuge. 8My mouth is filled with Your praise and with Your splendor all day long.
- Scripture
- Sermons
- Commentary
- Keil-Delitzsch
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
John Gill Bible Commentary
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.